Addressing Their Recommendation of Fr. Herrbach's Book and Reasons Why His Analysis is Inadequate and Erroneous, Especially Compared to the Analysis, Writings, and Testimonies of More Qualified, Trustworthy World-Renowned Theologians Who Have Studied Valtorta's Writings in Depth for Years and Who Actually Met and Closely Investigated the Author in Question

The Resistance Dominican article says:

For more details, you can consult the book of Fr Herrbach: "Des visions sur l'Évangile" on the website: http://www.clovis-diffusion.com/

I would recommend English-speaking and French-speaking Catholics to check out: A Summa & Encyclopedia to Maria Valtorta’s Extraordinary Work here

However, perhaps not all of the French-speaking Catholics can read English. In this case, I recommend they check out this informative French website and the books available through it: http://www.maria-valtorta.org/>

I also recommend they check out the first French Valtorta conference that took place in Paris on May 28, 2016. You can view videos (in French) of some of conference talks here and here. Titles of some of the talks include "Maria Valtorta, a Gift from God Validated by Science", "Valtorta: The Best Training for a Priest in Pastoral Care", "Why Read Valtorta?", and "Valtorta: The Extraordinary Gift for Our Time". Also, the second French Valtorta conference took place in the Parish of Notre-Dame d'Auteuil in Paris on May 20, 2017. Over 400 people from all over France attended. You can read more about this conference here: Maria Valtorta Conferences Around the World.

Fr. Yannik Bonnet, D.Sc., is a Doctor of Science from Polytechnique School, which is the most famous school in France for engineers as well as for chairmen in many domains. In France, Polytechnique may be compared to Yale, MIT, or Harvard. In France, D.Sc. is considered a higher doctorate than a Ph.D. Fr. Bonnet was not only a professor, but was for eleven years the director of Ecole Supérieure de Chimie de Lyon (a university for engineers). After being widowed in 1995, he was ordained a priest in 1999, and is now writing in many religious newspapers. Fr. Yannik Bonnet, D.Sc., spoke at the French Maria Valtorta Conference on May 28, 2016, where he gave his testimony about how the work of Maria Valtorta entered into his life and discussed various aspects of her work. You can find numerous videos of him speaking about Valtorta online, including here: Maria Valtorta: The Sunday Gospel Commented by Father Yannik BONNET. He gives his talk "Maria Valtorta: The best training for a pastoral priest" here: Maria Valtorta: La meilleure formation pour un prêtre à la pastorale. Fr. Bonnet also gave a talk at the second French Valtorta Conference on May 20, 2017, and appeared on Radio Notre Dame. Fr. Bonnet and Florian Boucansaud (former professional soccer player) talk about Maria Valtorta on the program "Ecclesia" by Maxime Dalle on Radio Notre Dame on May 19, 2017. You can listen to this show here: Maria Valtorta: Le père Yannik Bonnet et Florian Boucansaud sur Radio Notre Dame.

I personally cannot read French so I cannot investigate Fr. Herrbach's book directly. However, I am fairly certain that this present refutation of the Resistance Dominicans that I wrote would adequately refute most or all of his arguments, for the following reasons:

1. Some of the arguments listed in the Resistance Dominican's article (drawn from his book) were already fully developed and articulated in the English anti-Valtorta articles which are discussed and refuted in the following two places:

An Analysis and Refutation of All the Top Anti-Valtorta Articles

A Refutation of the Anti-Valtorta Articles Posted on Tradition in Action (TraditioninAction.org)

In other words, I have found that Valtorta critics like to re-hash (a.k.a. recycle) the same outdated, already-refuted arguments. I have no doubt that some of the arguments in Fr. Herrbach's book (such as "The sin of Adam and Eve consisted in the use of marriage in a spirit of lust") have already been articulated by numerous English anti-Valtorta articles, which have been refuted many times over and very thoroughly. In fact, I refuted that particular falsehood/argument so thoroughly here, that I cannot imagine that any arguments Fr. Herrbach could possibly present would overturn the refutation of this falsehood or demonstrate that Valtorta's work is not completely in line with faith and morals and Catholic theology on this question, as world-renowned theologians have already demonstrated in their published works, who specifically addressed this question at hand.

2. Even though I could not read the full theological argumentation of Fr. Herrbach's book, it is highly unlikely that what he has written can refute or match the theological analysis of the following:

Fr. Corrado Berti, O.S.M., was a professor of dogmatic and sacramental theology of the Pontifical Marianum Theological Faculty in Rome from 1939 onward, and Secretary of that Faculty from 1950 to 1959. Fr. Berti is also the one who supervised the editing and publication of the critical second edition of the Poem and provided the extensive theological and biblical annotations that accompany that edition and all subsequent editions (totaling over 5,675 footnotes).

Fr. Berti was an extremely learned and traditional/orthodox scholar who thoroughly analyzed Maria Valtorta's writings and provided more than 5,675 scholarly footnotes and appendices for her work, including for difficult passages that critics have or could potentially criticize. This averages about 568 footnotes per volume and averages slightly more than one footnote per page throughout the whole 5,264 printed pages. In 1961, the second critical Italian edition of the Poem of the Man-God, published by Knight Michele Pisani's son Emilio Pisani, contained these scholarly footnotes and appendices by Fr. Berti. The subsequent editions, including the current fourth edition released in 2001, have many of these footnotes.

Fr. Gabriel Roschini, Consultant of the Holy Office, stated in 1961 that the new critical second edition "was not to be considered to be on the Index, because it was totally renewed, conformed in all to the original, and provided with notes that removed any doubt and which demonstrated the solidity and orthodoxy of the work."179

Fr. Kevin Robinson, FSSPX, makes a reference to these footnotes:180

I have read about a 1,000 pages a year of Valtorta for 20 years.

I have in my office a huge file "pro", and a small file "con" of the works of Maria Valtorta. I have the 10-volume Italian edition for reference with its many profound footnotes. The pros far outweigh the cons.

The holiest and most learned clergy I know are those who appreciate Valtorta.

The objections raised so far are meaningless in context. There is only one genuine mistake in all the 20,000 pages (plus) of Valtorta's writings that I have read: On Good Shepherd Sunday, the commentary on the Mass (Book of Azariah) includes the word "Maronite" among the schismatics. The original probably has "Mariavites", a Polish schismatic sect that St. Pius X condemned.

Fr. Berti, O.S.M., gave a detailed signed testimony on Maria Valtorta, The Poem of the Man-God, his audience with Pope Pius XII, and his dealings with the Holy Office regarding Valtorta's work. I will just quote an excerpt from the end, which is what is most relevant for what we are looking at now. He stated in his signed testimony written on December 8, 1978, in Rome:181

I knew Maria Valtorta in 1946, and, given the fact that she lived close enough to my mother, I often met with her at least once a month until the year of her death in 1961.

I read and annotated (by myself from 1960 to 1974; with the help of some confreres from 1974 on) all the Valtorta writings, both edited and unedited.

I can certify that Valtorta did not, by her own industry, possess all that vast, profound, clear, and varied learning which is evident in her writings. In fact, she possessed, and at times consulted, only the Catechism of Pius X, and a common popular [Italian] Bible.

Since Maria was a humble and sincere woman, we can accept the explanation which she herself furnished about her learning: attributing it to supernatural visions and dictations, besides her natural skill as a writer. And this is also the opinion of Miss Marta Diciotti who assisted Valtorta for 30 years, and who today receives so many visitors in Valtorta's little room.

Finally, this is also the opinion of the editor, Dr. Emilio Pisani, who hears the written and oral echo of very many readers.

Bishop Williamson wrote, "the seeming doctrinal errors are not difficult to explain, one by one, as is done by a competent theologian in the notes to be found in the Italian edition of the Poem."182

There is already enough demonstration of the orthodoxy of Maria Valtorta's writings and solid refutations of all arguments against her works for us to trust her writings completely. However, if someone wants to criticize her writings, and they are honest, they need to consult with the scholarly footnotes of the Italian edition and contend with those (as well as the detailed critiques of the Poem published by extremely learned and trustworthy authorities and scholars such as Archbishop Carinci's analysis, Fr. Gabriel Roschini's published work on her writings, Blessed Gabriel Allegra's critiques and writings on the Poem, etc.) A would-be critic must be a serious scholar (I have yet to find very many Valtorta critics who are) who reads Fr. Berti's footnotes for the passages under investigation. There should be no quoting out of context and no distorting. There should be a clear reference to the passage and a clear explanation as to why there might be an error, based on clear-cut theological and moral criteria with references to authoritative Catholic sources like Denzinger, St. Thomas Aquinas, etc. The seeming doctrinal errors in the Poem are not difficult to explain, one by one, with Fr. Berti's notes and appendices. I have yet to find a single critic of Valtorta who is as learned and experienced as Fr. Berti was (not to mention a critic who has as much authority as Fr. Berti did, as a professor of dogmatic and sacramental theology of the Pontifical Marianum Theological Faculty in Rome from 1939 onward, and Secretary of that Faculty from 1950 to 1959).

I highly doubt that Fr. Herrbach's qualifications and theological analysis matched the likes of Fr. Corrado Berti, O.S.M., who studied Valtorta's work intensely for decades. I particularly highly doubt that Fr. Herrbach's analysis was objective, correct, valid, and thorough if he proposed the types of arguments that the Resistance Dominicans listed in their article (which they indicate are based on some of the arguments in his book). Some of the things they listed were easily demonstrated to be factual errors and a clear misrepresentation of Valtorta's text. There is no way that any argumentation of Fr. Herrbach could defend the clear falsehoods and misrepresentation of Valtorta's text that were listed in the Resistance Dominican anti-Valtorta article, particularly for those objections for which I could find the actual quotation in Valtorta's work that the objection corresponded to.

Nor have I come to esteem or consider SSPX priests as somehow infallible in investigating topics such as this when you look at the thorough refutation of the unsubstantiated claims and poor research of Fr. Laisney, FSSPX, on this topic, which I respectfully and thoroughly refute in the subchapter of my e-book entitled "Fr. Francois Laisney, FSSPX: His Comments About the Poem of the Man-God".

I have discovered that those in the SSPX who oppose the Poem of the Man-God are most likely improperly informed about it, partly either due to having read or heard the objections to it without having read a response to those objections (which can sometimes initially be hard to find in printed form or on the Internet), not having good resources about it or enough time to research it, or otherwise due to an overly cautious and closed attitude toward private revelation in general which tends to hold in disdain and as unnecessary any newly proposed private revelation, which, in some cases, might be ill-advised (for example, to have had such an attitude toward Fatima, Padre Pio, or the Sacred Heart private revelations, would be considered unwise by most, if not all, SSPX priests). I have found that most priests who oppose it have never read it, know hardly anything about it, and just go on hearsay. Those priests who have taken the time to research it and/or who have read it tend to think highly of it and approve it.

I do have my doubts that Fr. Herrbach, as was clearly the case with Fr. Laisney, consulted Fr. Berti's footnotes, consulted Fr. Gabriel Roschini's 395-Mariological study of Valtorta's writings, consulted the theological commentaries of Blessed Gabriel Allegra (world-renowned exegete and theologian), or consulted the types of primary source testimonies documented in books such as Pro e Contro Maria Valtorta. As a matter of fact, I want to briefly list here some of the primary source testimonies and theological commentary by renowned theologians and personages contained in Pro e Contro Maria Valtorta to illustrate what Fr. Laisney and Fr. Herrbach have been neglecting and are ignorant of (scroll down a little if you don't want to read all of the details of this book and want to skip some of these details):

One of the most important publications about Maria Valtorta and her works is the book entitled Pro e contro Maria Valtorta (For and against Maria Valtorta). The publisher of the Poem, Dr. Emilio Pisani, relates:183

It is undeniable that the diffusion of Maria Valtorta's work (uninterrupted for almost half a century!) has caused both favorable and opposed positions to be recorded: the second group in a clear minority, even if ferocious. So undeniable is this, that we have produced a book entitled Pro e contro Maria Valtorta. In our book, therefore, the positions of both parties are documented, so that the reader could take account of their arguments.

The chapters of this work are the following:

Introductory of Maria Valtorta and her works The figure and the role of Father Berti Father Migliorini and the writings of Valtorta The consent of Pius XII and the veto of the Holy Office The certificates of 1952 and a petition to Pope Pius XII A letter from Cardinal Siri The condemnation of the Index of Forbidden Books An article by "Catholic Civilization" The certificates of Father Allegra Radio The opinions of some scholars The dispute between Mir and Gregori The letter from Cardinal Ratzinger The book of Gramaglia The Paolini and a monthly service on "Jesus" A chapter of the mystical writers Essays and dissertations The letter of Mgr. Tettamanzi Letters of Bishops The cause of beatification Appendix: Recollections of Marta Diciotti

This book contains a tremendous number of primary sources invaluable for investigators of Maria Valtorta's life and writings, including letters, testimonies, and petitions in full of many high-ranking prelates, members of the Roman Curia, cardinals, bishops, and other authorities who all enthusiastically read, studied, approved, and promoted her writings, including (but not limited to):

• Archbishop Alphonsus Carinci, Secretary of the Sacred Congregation of Rites from 1930 to 1960

• Msgr. (later Cardinal) Augustin Bea, S.J., Rector of the Pontifical Biblical Institute and Consultant to the Holy Office

• Cardinal Giuseppe Siri, Doctor of Theology, Professor at a Major Seminary, President of the Italian Episcopal Conference from 1959-1965

• Fr. Gabriel Roschini, O.S.M., One of the top two Mariologists of the 20th Century, Founder of the Marianum Pontifical Faculty of Theology in Rome, Professor at the Lateran Pontifical University, Consultant to the Holy Office and the Congregation for the Causes of Saints

• Fr. Corrado Berti, O.S.M., Professor of Dogmatic and Sacramental Theology at the Pontifical Marianum Theological Faculty in Rome from 1939 onward, and Secretary of that Faculty from 1950 to 1959

• Msgr. Hugo Lattanzi, Dean of the Faculty of Theology at the Lateran Pontifical University and Consultant to the Holy Office

• Camillo Corsánego, Dean of the Consistorial Lawyers, Professor at the Pontifical Lateran University in Rome, National President of Catholic Action in Italy

• Msgr. Angelo Mercati, Prefect of the Vatican Secret Archive from 1925 to 1955

• Msgr. Gianfranco Nolli, Noted Biblical Scholar, Director of the Vatican Museum

• Blessed Gabriel M. Allegra, O.F.M., World-Renowned Exegete and Theologian, beatified in 2012

• Fr. Romualdo Migliorini, O.S.M., Former Apostolic Prefect in South Africa, Spiritual Director of Maria Valtorta from 1942 to 1946

• Archbishop (later Cardinal) Angelo Comastri, Licentiate of Sacred Theology, Vicar General of His Holiness to the City of the Vatican. Previously Archbishop of Loreto, Italy

• Servant of God George La Pira, University Professor, three-times Mayor of Florence, Now Servant of God

• Dr. Nicholas Pende, World-renowned endocrinologist, Consultant to the Sacred Congregation of Rites

• Professor Lorenzo Ferri, famous artist and sculptor (and Shroud of Turin scholar)

• Msgr. Maurice Raffa, Director of the International Center of Comparison and Synthesis (which he founded in 1940), Member of the Congregation for the Clergy

• Professor Vitorio Tredici, Mineralogist, geologist, president of the Italian Metallic Minerals Company, vice-president of the Extractive Industries Corporation, and president of the Italian Potassium Company

• Fr. Cornelio Fabro, Ph.D., Philosopher, Doctor of Theology, Professor at four universities

• Archbishop Domenico Luca Capozi, O.F.M., Archbishop of Taiyuan, China, from 1946 to 1983

• Archbishop Vito Roberti, Archbishop of Caserta, Italy, from 1965 to 1987

• Bishop Egidio Gavazzi, Benedictine Abbot and Ordinary (i.e, Bishop) of Subiaco, Italy, from 1964 to 1974

• Archbishop Giuliano Agresti, Archbishop of Lucca, Italy (Maria Valtorta's diocese), from 1973 to 1990

• Bishop Aldo Patroni, S.J., Bishop of Calicut, India, from 1948 to 1980

• Archbishop H. Pearce, Marist, former Archbishop of Suva, Fiji

• Bishop Angelico Melotto, O.F.M., Bishop of Solola, Guatemala, from 1959 to 1986

• Archbishop Pietro Santoro, bishop since 1967, Archbishop of Campobasso-Boiano, Italy, from 1979 to 1989

• Bishop Roman Danylak, S.T.L., J.U.D., Titular Bishop of Nyssa, issued an official letter of endorsement of the Poem of the Man-God in 2001, affirming it is free of error in faith and morals

• Archbishop Giovanni Bulaitis, Titular Archbishop of Narona, Apostolic Nuncio to Albania

• Gregorio Penco, Benedictine, best known as a historian

• Mario Colpo, S.J.

The book also contains important photocopies of the original signed letters of many of the above clerics and authorities, among them:

• On page 92 is a photocopy of the original signed handwritten letter of Archbishop Carinci, written on behalf of himself and eight other prominent authorities, to be delivered to Pope Pius XII in an audience and which is dated January 29, 1952.

• On page 74 is a photocopy of the original signed letter of Archbishop Carinci dated January 20, 1949.

• On page 67 is a photocopy of the original signed letter of Msgr. (later Cardinal) Augustin Bea dated January 23, 1952.

• On page 96 is a photocopy of the original signed letter of Fr. Berti dated April 6, 1956.

• On page 83 is a photocopy of the original signed letter of Angelo Mercati dated January 21, 1952 (Mercati died on October 3, 1955).

• On p. 143 is a photocopy of an original diary entry of Blessed Allegra about the Poem (dated August 25-26, 1968)

• On page 84 is a photocopy of the original signed letter of Dr. Nicholas Pende dated January 23, 1952.

• On page 164 is the photocopy of the first side of a letter of Cornelio Fabro to Dr. Emilio Pisani dated December 22, 1979.

• On page 270 is a photocopy of an original signed copy of a letter of Archbishop Giuliano Agresti, Archbishop of Lucca, to Dr. Emilio Pisani thanking him for the receipt of The Notebooks, which he wrote he was "reading with interest."

The information on the book is the following:

Author: Dr. Emilio Pisani
310 pages, softcover
ISBN-13: 9788879871525

It can be purchased for 18.50 euros from the Centro Editoriale Valtortiano here:

Pro e contro Maria Valtorta at Centro Editoriale Valtortiano.

Did Fr. Herrbach consult these important resources and testimonies in his research for his book in which he mentions Maria Valtorta?

I have my doubts. I could consult French-speaking Valtorta readers and ask them to evaluate Fr. Herrbach's book and provide me feedback. If I find anyone interested in investing the time to buy his book to give me this information, then I will update this refutation when I receive this feedback. At that time, it will become clearer whether Fr. Herrbach referred to those primary source testimonies or Fr. Berti's 5,675 scholarly footnotes and appendices, or Fr. Gabriel Roschini's 395-page Mariological study of her writings (about which he received a letter from the Sovereign Pontiff at the time he published his book, viewable here).

However, I have already contacted a scholar in France, whom I hold in high esteem, who wrote to me:

"The book of Fr. Herrbach is dated from 1993 and had very little echo in France. As often is the case with writings hostile to Maria Valtorta, its criticisms are very superficial and are often based more on the author's impressions and sentiments than on an objective, rational analysis. Furthermore, these criticisms (which remind us of those found in the L'Osservatore Romano article) are mere simple assertions, almost never proven with a precise reference to the original text. This spirit is typical of the Pharisees: prompt to criticize and condemn arbitrarily, and persuaded that they alone are "Light" and "Truth"; but they forget about Charity. However, for a true Christian, Truth and Charity are inseparable. Only readers who are naive could let themselves be duped by these peremptory, biased commentaries, which distort the truth to their own advantage."

Did Fr. Herrbach approach Valtorta's work with an open mind? Did he question whether the original placement of the first edition of her work on the Index was justified (just like the Holy Office wrongly condemned Padre Pio five times and Pope Pius XI, who reversed the ban on Padre Pio, stated, "I have not been badly disposed toward Padre Pio, but I have been badly informed")?184

Did Fr. Herrbach properly differentiate the differences between Maria Valtorta's work and the writings attributed to Anne Catherine Emmerich and Mary of Agreda? Did he do a thorough comparison and contrast similar to what I did in the chapter of my e-book entitled, "How does the Poem of the Man-God Compare to the Revelations of Blessed Anne Catherine Emmerich and Venerable Mary of Agreda's Mystical City of God?"

I once spoke with a French-speaking priest who is familiar with Fr. Herrbach's book who told me that Fr. Herrbach sort of lumped Valtorta together with Emmerich and Mary of Agreda and tried to argue that these writings as a whole are not trustworthy and should not be read. That seems to me like a deficient analysis and would be equivalent to someone trying to describe the SSPX by lumping sedevecantists and the SSPX together and claim that they are one and the same thing and are both untrustworthy, as people like Michael Voris consistently tend to do. Fr. Herrbach would be the first to differentiate the SSPX position from the sedevecantist position and make important distinctions just as much as I would be quick to differentiate Valtorta's work from the writings attributed to Emmerich and Mary of Agreda's work, the latter of which, by the way, was promoted by multiple Popes, imprimatured, and graced with a papal apostolic blessing (in contradiction to Fr. Herrbach's apparent recommendation to altogether avoid it, as if he knew better than the Magisterium and Popes who promoted it and who granted an apostolic blessing to readers of it).

In the aforementioned chapter of my e-book referenced above, I show how Maria Valtorta's transcription of her revelations/visions into a written format has been preserved from error to a much higher degree than Anne Catherine Emmerich (whose visions weren't even written by herself but were written down hastily by Brentano from memory from his conversations with her, and Brentano furthermore ruined the written account by adding other unreliable sources) and Agreda (whose written description of her third and final work -- the one we actually have -- was rendered unreliable in parts because she was forced to rewrite her visions from memory 18 years after she had her original visions because her previous spiritual directors commanded her to burn her first two, more reliable works). I describe how Valtorta's transcription of her revelations into a written format has been preserved from error to a very high degree. I also show how Maria Valtorta's revelations are being proven by science to a degree much greater than most (if not all) the previous mystics of the Church who had historical visions of Jesus and Mary's life, and how competent scientists and researchers have been increasingly showing how this is true. I also show how, in many respects, Maria Valtorta's revelations are greater than most previous similar mystics' revelations (that is, the mystics who have had visions of historical scenes), and how her revelations are especially suited for our time. I also have an in-depth discussion on the issue of real or apparent contradictions between the different mystics.

Did Fr. Herrbach investigate these things? Was he even intellectually open-minded enough to consider the possibility of these things? Did he lump Valtorta, Emmerich, and Agreda together as if they are the same thing and treat them the same way without considering the very different and unique circumstances under which each mystic wrote their writings (which, in truth, made or broke the accuracy of transcribing their visions onto paper)?

Did he consider what Blessed Gabriel Allegra (world-renowned exegete and theologian) wrote here:185

Comparison With Other Works

Whoever starts out to read [the Poem of the Man-God] with an honest mind and with commitment can well see for himself the immense distance that exists between The Poem and the New Testament Apocrypha, especially the Infancy Apocrypha and the Assumption Apocrypha. And he can also notice what distance there is between this work and that of Venerable Catherine Emmerich, Mary of Agreda, etc. In the writings of these latter two visionaries, it is impossible not to sense the influence of third persons, an influence which it seems to me must on the contrary be absolutely excluded from our Poem. To be convinced of this it suffices to make a comparison between the vast and sure doctrine -- theological, biblical, geographical, historical, topographical -- which crowds every page of the Poem, and the same material in the [other visionary] works mentioned above. I am not going to speak of literary works, because there are none which cover the life of Jesus beginning from the Birth to the Assumption of the Madonna, or at least none known to me. But even if we limit ourselves to the basic plots of the most celebrated ones, like: Ben Hur, The Robe, The Great Fisherman, The Silver Chalice, The Spear..., these could not quite bear comparison with the natural, spontaneous plot welling up from the context of events and characters of so many persons -- a veritable crowd! -- which forms the mighty framework of the Poem.

Did Fr. Herrbach properly investigate all the evidence about Pope Pius XII's command to publish Valtorta's writings that I elaborate in my e-book? Was he even open-minded about it?

Did Fr. Herrbach mention Fr. Barrielle's strong approval of Valtorta's work, that he fully believed in its authenticity, and that he promoted Valtorta's writings for years to SSPX Econe seminarians with the awareness of Archbishop Lefebvre? Or did he fail to mention that potentially inconvenient fact? Does Fr. Herrbach think that Fr. Barrielle, who was called by Archbishop Lefebvre "our model spiritual guide", and who authored Rules for the Discernment of Spirits in the Spiritual Exercises of St. Ignatius of Loyola used extensively in all SSPX Ignatian retreats even to this day: does Fr. Herrbach consider that this renowned retreat master with over 40 years of experience was somehow deluded, and yet, he (Fr. Herrbach) was not? Does he consider that the greatest Mariologist of the 20^th century, Fr. Gabriel Roschini, was deluded in writing his 395-page Mariological study of Valtorta's writings, in which he testified, "whoever wants to know the Blessed Virgin (a Virgin in perfect harmony with the Holy Scriptures, the Tradition of the Church, and the Church Magisterium) should draw from Valtorta's Mariology"?186 Does Fr. Herrbach think that he was deluded too, and yet he (Fr. Herrbach) was not?

Does Fr. Herrbach think that he has a better grasp of the character of Maria Valtorta, her holiness, or the authenticity of her revelations than Archbishop Carinci? Did Fr. Herrbach perform the things that Archbishop Carinci did? (which will be briefly outlined below)

One of the greatest testimonies possible regarding the assessment of Maria Valtorta, this private revelation, and the discernment of spirits is indeed Archbishop Carinci. Who better to evaluate Maria Valtorta and her revelations than the pre-Vatican II priest in her day who was in charge of assessing causes of saints? Who is this? This priest would be the Secretary of the Sacred Congregation of Rites (which was later renamed the Congregation for the Causes of Saints in 1969). This Secretary was well versed in the discernment of spirits and regularly looked into the lives of claimant visionaries and mystics, and had the training, experience, and the grace of state to tell the true from the false. Who was this Secretary? Archbishop Alphonsus Carinci.

Archbishop Carinci was Secretary of the Sacred Congregation of Rites from 1930 to 1960. He was in charge of investigating causes for pre-Vatican II beatification and canonization. He was conversant in recognizing true and false sanctity and was of distinguished repute. He was master of ceremonies for Pope Leo XIII and a confidant of Pope St. Pius X. He was also rector of the Almo Collegio Capranica from 1911 to 1930, where Cardinal Eugenio Pacelli (the future Pope Pius XII) was formed. Many prelates considered him to have passed away in the odor of sanctity.

He praised Maria Valtorta and the Poem, writing in 1952:187

"There is nothing therein which is contrary to the Gospel. Rather, this work, a good complement to the Gospel, contributes towards a better understanding of its meaning...Our Lord's discourses do not contain anything which in any way might be contrary to His Spirit."

Archbishop Carinci also stated:188

"...it seems impossible to me that a woman of a very ordinary theological culture, and unprovided with any book useful to that end, had been able on her own to write with such exactness pages so sublime. [...] Judging from the good one experiences in reading it [i.e., The Poem], I am of the humble opinion that this Work, once published, could bring so many souls to the Lord: sinners to conversion and the good to a more fervent and diligent life. [...] While the immoral press invades the world and exhibitions corrupt youth, one comes spontaneously to thank the Lord for having given us, by means of this suffering woman, nailed to a bed, a Work of such literary beauty, so doctrinally and spiritually lofty, accessible and profound, drawing one to read it and capable of being reproduced in cinematic productions and sacred theater."

Archbishop Carinci was one of two prominent authorities who advised Fr. Corrado Berti to deliver typewritten copies of the Poem of the Man-God to Pope Pius XII, which led to his command to publish it in 1948.189 In January 1952, Archbishop Carinci also wrote a thorough certification and positive review of Valtorta's work (four pages long when typed), which has been published.190 That same year, he also wrote a letter on behalf of himself and eight other prominent authorities (among them, two Consultants to the Holy Office, three professors at pontifical universities in Rome, a Consultant to the Sacred Congregation of Rites, and the Prefect of the Vatican Secret Archive) to be delivered to Pope Pius XII in an audience, although the audience wasn't able to be arranged.191 Archbishop Carinci is also one of the authorities whose favorable certifications about Maria Valtorta was given to the Holy Office in 1961 by Fr. Corrado Berti, which led the Holy Office to grant their approval of the publication of the second edition of her work.192

Prof. Leo A. Brodeur, M.A., Lèsl., Ph.D., H.Sc.D., relates more details about Archbishop Carinci:193

We could list several Church personalities who highly esteemed Valtorta's work. Let us mention only Archbishop Alphonso Carinci, Secretary of the Congregation of Rites, where he was in charge of the causes of beatification. He was also the confidant of Pope Pius XII. Born in 1862, Most Rev. Carinci outlived Maria Valtorta (1897-1961), whom he knew. He was over 100 years old when he died. He began reading some of her writings before 1948, and corresponded with her. Three times he traveled from Rome to Viareggio and visited her: in April 1948, June 1952, and January 1958. In 1952, since Valtorta was paraplegic and bedridden, he said Mass, with two Servite priests, in her bedroom. He wore the ornaments for a great feast, having borrowed them from the Santissima Annunziata basilica in Florence. Marta Diciotti, Maria Valtorta's homemaker, knew Most Rev. Carinci, and said that he "entertained no doubts as to Maria Valtorta and her writings." Diciotti says that he used to comfort Valtorta with these words: "He is the Master. He is the Author." And Diciotti explains: "He used to say 'the Author' and write 'the Author' with a capital A." Such is the witness of a great archbishop, who knew in depth the discernment of spirits, since its role is fundamental in the beatification procedures.

It is to be noted that Archbishop Carinci died in 1961 at over 100 years old. Archbishop Carinci was in charge of investigating causes for pre-Vatican II beatification and canonization. He was Secretary of the Sacred Congregation of Rites from 1930 to 1960 and of distinguished repute. Therefore, for him to outright tell Maria Valtorta that Jesus Christ is the Author of her works, after he studied her writings in depth and visited her in person multiple times, is an extremely powerful testimony to traditional Catholics! And he didn't just do a superficial examination of her and her writings. A book entitled Lettere a Mons. Carinci (Letters to Archbishop Carinci) has a collection of letters that Maria Valtorta and Archbishop Alfonso Carinci exchanged between January 9, 1949 and December 23, 1955. The book contains 39 letters in full written by Maria Valtorta to Archbishop Carinci and 21 letters in full written by Archbishop Carinci to Maria Valtorta, including photoscans of some of the original handwritten letters.

Does Fr. Herrbach have even one hundredth of the level of credibility in writing about the authenticity of Valtorta's work that Archbishop Carinci had? Did Fr. Herrbach write dozens of letters to the mystic in question? Did Fr. Herrbach meet her? Did Fr. Herrbach investigate her case and did he have the grace of state and the commission of the Church at the time to do so?

Did Fr. Herrbach consult these other primary sources? (listed below):

An important book available in Italian is Lettere a Mons. Carinci (Letters to Archbishop Carinci). This is a collection of letters that Maria Valtorta and Archbishop Alfonso Carinci exchanged between January 9, 1949 and December 23, 1955. The book contains 39 letters in full written by Maria Valtorta to Archbishop Carinci and 21 letters in full written by Archbishop Carinci to Maria Valtorta, including photoscans of some of the original handwritten letters.

The information on the book Lettere a Mons. Carinci is the following:

Author: Maria Valtorta
144 pages, softcover
ISBN-13: 9788879871402

It can be purchased for 13 euros from the Centro Editoriale Valtortiano here:

Lettere a Mons. Carinci at Centro Editoriale Valtortiano.

A noteworthy book available in Italian is Una vita con Maria Valtorta: Testimonianze di Marta Diciotti (A Life with Maria Valtorta: Testimonials of Marta Diciotti). It is the testimony of Marta Diciotti on Maria Valtorta' life. Marta Diciotti was Maria Valtorta's live-in companion, caretaker, and close friend for 26 years. After Maria Valtorta's death, she received visitors into Maria Valtorta's room until the late 1990s. She passed away on February 5, 2001.

The information on the book is the following:

Author: Marta Diciotti
528 pages
ISBN-13: 9788879870443
Publication Date: 1987

It can be purchased for 18 euros from the Centro Editoriale Valtortiano here:

Una vita con Maria Valtorta: Testimonianze di Marta Diciotti at Centro Editoriale Valtortiano.

Another book available in Italian is Lettere a Padre Migliorini (Letters to Father Migliorini). This is a collection of letters that Maria Valtorta and Fr. Migliorini exchanged between October 29, 1942 and October 6, 1952. Fr. Romualdo Migliorini, O.S.M., was Maria Valtorta's spiritual director from 1942 to 1946. He was the one who commanded her to write her autobiography in late 1942, and guided her when her visions and dictations began in 1943. He also remained her spiritual director and typed thousands of pages of Maria Valtorta's writings before he was recalled to Rome in 1946 by his superiors.

He was an Italian who had been a parish priest in Canada and a missionary to Africa. Pope Pius XII appointed him Apostolic Prefect in South Africa before he returned to Italy in 1939. He was one of the three priests who had an audience with Pope Pius XII about the Poem of the Man-God in 1948 wherein Pope Pius XII commanded Fr. Berti to publish the Poem of the Man-God "just as it is". Fr. Migliorini passed away in 1953. These letters are most insightful and helpful in better understanding Maria Valtorta and the supernatural events of her life.

English translations of 14 of her letters are available online here: Letters of Maria Valtorta to Romualdo Migliorini, O.S.M.

The information on the book Lettere a Padre Migliorini is the following:

Author: Maria Valtorta and Fr. Romualdo Migliorini, O.S.M.
200 pages, softcover
ISBN-13: 9788879871693

It can be purchased for 16 euros from the Centro Editoriale Valtortiano here:

Lettere a Padre Migliorini at Centro Editoriale Valtortiano.

Another important book available in Italian is Ricordi di donne che conobbero Maria Valtorta (Memories of Women Who Knew Maria Valtorta). This is a collection of testimonies of people who knew Maria Valtorta, among them Marta Diciotti, neighbors, a cousin, and two religious sisters who were nurses with Maria Valtorta.

The information on the book is the following:

Author: Various
288 pages, softcover
ISBN-13: 9788879870405

It can be purchased for 17 euros from the Centro Editoriale Valtortiano here:

Ricordi di donne che conobbero Maria Valtorta at Centro Editoriale Valtortiano.

Another important book available in Italian and released in 2014 is Lettera a Claudia (Letter to Claudia). This book answers dozens of questions that Dr. Emilio Pisani and his wife Claudia have received over the years from Valtorta readers from around the world. In Centro Editoriale Valtortiano's Bollettino Valtortiano #87, they list 27 questions that are answered in this book, including many things relevant to readers and researchers of Maria Valtorta's writings.

The information on the book is the following:

Author: Dr. Emilio Pisani
160 pages, hardcover
ISBN-13: 9788879872041

It can be purchased for 15 euros from the Centro Editoriale Valtortiano here:

Lettera a Claudia at Centro Editoriale Valtortiano.

Blessed Gabriel Allegra was a very learned and world-renowned exegete, theologian, and missionary priest in the Order of the Friars Minor, which he entered into at the age of 16. After being ordained in 1930, he departed to China, and distinguished himself as an exemplary missionary and man of culture. As a St. Jerome of our time, he was the first to translate the entire Bible into Chinese, and his work had the support and acknowledgement of successive popes from Pius XI to Paul VI. His Cause was opened in 1984, just eight years after his death; he was elevated to "Venerable" only 10 years later in 1994, and the decree of a miracle and his beatification was approved by the Holy See in 2002. He was finally beatified on September 29, 2012, at the Cathedral of Arcireale, Catania, in Sicilia. Gabriel Allegra is the only biblical scholar of the 20^th century who has been beatified. He was an outspoken and avid long-time supporter of Maria Valtorta, and his latter years were spent reading, studying, promoting, and defending the Poem of the Man-God.

Many of the writings of Blessed Gabriel Allegra have been translated into English and are available here: Blessed Gabriel Allegra's Critique, Notes, and Letters on Maria Valtorta's Poem of the Man-God.

Did Fr. Herrbach consult the critique of this world-renowned exegete and theologian who had been studying Valtorta's writings in depth for many years (11 years to be exact)? Did he consult the other primary sources listed above?

You see, based on what I was told by the priest I talked to who was familiar with Fr. Herrbach's book, I suspect that the answer to most of the above questions I've asked over the course of the many paragraphs above is "no". If this is the case, then I consider Fr. Herrbach's book and study to be inadequate, inconclusive, untrustworthy, unsubstantial, and most likely erroneous, especially if it contained the type of weak and erroneous arguments that the Resistance Dominicans listed in their article which I refuted (which they say are all ideas drawn directly from Fr. Herrbach's book since they say "for more details, consult the book of Fr. Herrbach"). I also suspect that it is possible that Fr. Herrbach has adopted the same spirit/attitude that a certain percentage of SSPX priests have adopted in being overly suspicious of anything that was not explicitly approved prior to Vatican II (although arguably Valtorta's work was approved in some form prior to Vatican II by the fact that a traditional Pope commanded her work to be published "just as it is")? How can I know that Fr. Herrbach hasn't fallen into this type of overly suspicious, close-minded attitude that some of the priests of his religious order have fallen into?

Was Fr. Herrbach aware that a spiritual daughter of St. Padre Pio's reports that he commanded one of his spiritual daughters to read Valtorta's work when he was asked about it and that multiple people report witnessing mystical phenomena that occurred between Maria Valtorta and St. Padre Pio during the time when they were both alive?

Why should I put any stock in Fr. Herrbach's analysis when I have:

• Fr. Corrado Berti (professor of dogmatic and sacramental theology at the Pontifical Marianum Theological Faculty in Rome from 1939 onward, and Secretary of that Faculty from 1950 to 1959), who spent decades studying Valtorta's work and provided more than more than 5,675 scholarly footnotes and appendices for her work, including for difficult passages that critics have or could potentially criticize.

• Fr. Gabriel Roschini (world-renowned Mariologist, decorated professor and founder of the Marianum Pontifical Faculty of Theology in Rome in 1950 under Pope Pius XII, professor at the Lateran Pontifical University, and a Consultant to the Holy Office and the Sacred Congregation for the Causes of Saints) who studied Valtorta's work for years and wrote a 395-page Mariological study of Valtorta's writings that even received the praise of the Vatican at the time of its publication. Note that he reviewed the first volume of Valtorta's work and wrote a nihil obstat for it as far back as 1946. His Mariological study of all of her writings was published in 1973. He passed away in 1977.

• Msgr. Hugo Lattanzi, dean of the Faculty of Theology at the Lateran Pontifical University, and Consultant to the Holy Office, who approved the Poem in 1952 after studying it, stating: "The author...could not have written such an abundant amount of material...without being under the influence of a supernatural power."194

I could go on listing 24 extremely learned clerics or Doctors of Theology/Divinity/Canon Law, seven Members or Consultants of the Holy Office/Congregation for the Causes of Saints, and seven Saints/Blesseds/Venerables/Servants of God (not all of whom SSPX priests would doubt their holiness or learning) who have all publicly praised Valtorta's writings and recommended their use and affirmed that they are free of errors in faith and morals.

Why should any traditional Catholic trust what Fr. Herrbach says? Because he's a SSPX priest? To be frank, as proven by Fr. Laisney's highly flawed analysis of Valtorta, that is not a sufficient credential. A theologian is only as good as his ability to stick to objective facts, do correct methodological reasoning, remove personal subjective bias from his analysis, and consult all the best resources available. I highly doubt that Fr. Herrbach can compete, in these areas, with the likes of Fr. Roschini, Fr. Berti, Blessed Allegra, etc., who all studied her writings for years: specifically, Fr. Berti studied her writings for 34 years; Blessed Allegra studied her writings for 11 years; and Fr. Roschini first published a review and nihil obstat of the first volume of her work as far back as 1946, and completed his most intensive study of her writings in later years, culminating in a 395-page Mariological analysis of her writings.

If Fr. Herrbach's arguments are anything like the Resistance Dominican article which I just refuted (which it appears they are, since they refer to his book for more details), I don't hold out much hope for his analysis.

However, all things said, if I could obtain an English translation of his work, I would be willing to consider his arguments with an open mind. I would expect no less from him. In the meantime, I will have to rely on French-speaking Valtorta researchers to possibly review his book and provide feedback. Also, in the meantime, I refer people interested in Valtorta not only to read this present refutation of arguments based on his book, but also to consult the books (especially those of primary sources) and English translations of testimonies and writings of renowned theologians listed above before blindly trusting and following Fr. Herrbach's book.

Note that I'm not criticizing Fr. Herrbach's good intentions. I'm just giving people a reality check and de-mystifying the mistaken idea that he might have a high degree of credibility and authority on this private revelation which he does not in actuality possess, especially in light of the evidence suggesting the very little time and diligence he put into researching Maria Valtorta and her writings compared to other authorities who have invested far more time and have far greater credentials for analyzing this mystic and her mystical writings.