The Holy Spirit to Maria Valtorta:
(Revelation 1:4) “He who is” is the ancient Name of God, the one with which God named Himself for Moses on the mountain, the one taught by Moses to his People so that it could call upon God. All of God’s eternity, power, and wisdom flashes forth in this name.
He who is: eternity. God has no past. He will have no future. He is. The eternal present.
If the human intellect, even the most powerful of human intellects, or a powerful person, even the most powerful of human beings, with a pure desire and pure thought devoid of human pride, meditates on this eternity of God, he senses-as no lesson, meditation, or contemplation of God could serve to make him sense-what God is and what he is: the All and the nothingness, the Eternal and the transitory, the Immutable and the mutable, the Immense and the limited. Humility arises, along with the worship due the Divine Being to whom adoration should be tributed. Trust arises because man, nothingness, a speck of dust compared to the All and everything created by the All, feels he is under the protecting ray of Him, who existing from all eternity, wanted men to exist, to give them his infinite love.
He who is: infinite power.
What thing or person could be through itself? None. Without combustion or fusion of particles scattered through the firmaments a new star is not formed, just as mold does not form spontaneously. For the star, bigger than the earth, or for microscopic mold, pre-existing matter is needed and special environmental conditions suitable for the formation of a new body, whether it be very large or microscopic. But who gave the star and mold the chance to be formed? He who created all that is, for He had always been and had always been powerful.
There was, then, for everything that is a creating Principle that either directly created (the first creation) or maintained and fostered the perpetuation and renewal of creation. But who created Him? No one. He is Through Himself. He does not owe his Being to any person or thing. He is. He did not need another being in order to be, just as no other being hostile to Him, though created by Him-for every spirit or flesh or creature in the perceptible nonrational world is created by God-can take Him into nonbeing. And if all that is, in the spiritual Heaven, in the perceptible Creation, or in the netherworld, is already a witness to his immense power, or in the netherworld, is already a witness to his immense power, his being, which has received no beginning from any other being or thing, is the immense witness to his immense power.
He who is: most perfect wisdom, uncreated, which has not needed self-training or training by teachers in order to be. Wisdom that, in creating the all, which was not, did not commit any error, creating and willing perfectly.
What inventor or innovator or thinker, even if moved by a proper desire to investigate, know, and explain supreme and natural mysteries, does not fall into some errors and turn his intellect into the cause of harm to himself and others? Doesn’t the root of harm to all mankind originate in the First Parents’ desire to know and penetrate the domains of God? At once seduced by the Enemy’s false promise, they wanted to know…and fell into error, as thinkers, scientists, and men in general fall.
But He who is, and who is Most Perfect Wisdom, did not commit an error and does not, nor should the evil and pain which have made what was created perfect imperfect ever be said to come from the All-Knowing One, but from those who wanted and want to depart from that orderly law which God has given to all things and living beings. A perfect spiritual, moral, and physical order which, if respected, would have kept the earth in the state of the earthly paradise and the men inhabiting it in the happy condition of Adam and Eve before sin.
“He who is,” the ancient name of God (through excessive veneration, arising spontaneously in the selfhood of men aware of their condition as being fallen from Grace and deserving of God’s severity-that was the time when for men God was the terrible God of Sinai, the Judge prepared to avenge) was soon replaced by the other: Adonai. And this one-both because of different pronunciations, as observed in every nation at all times, from one region to another, and because it was used too rarely for the command “Thou shalt not take the name of the Lord thy God in vain’ to be applied integrally-provoked an alteration of the first pronunciation, “Yahweh”. But in Galilee, in which Emmanuel would spent almost all his life as God among men, in keeping with his prophetic name of Emmanuel, and from which He would move to spread the Good News-He, who was the Word of God made Man-and to begin his mission as Savior and Redeemer, which would end on Golgotha-that name, taught by the Eternal to Moses, kept its initial sound: Yahweh.
And in the name of the Son of God made Man, in the name which God Himself imposed on his Incarnate Son and which the Angel of glad tidings had communicated to the Immaculate Virgin, for those able to read and understand there is an echo of that name, and the Word who bore it taught his followers again the true word-Yahweh-to name God, to name his Most Holy Father, from whom the Son is begotten and from the two of whom the Holy Spirit proceeds. And He proceeded at the proper time to beget Christ the Savior in the womb of the Virgin.
The Son of God and of the Woman, Jesus. He who, in addition to being the promised Messiah and Redeemer, is the truest witness to the Father and his Will, the witness to Truth, Charity, and the Kingdom of God.
The Father and the Son-always One, though the Son had temporarily taken on a human Person, without thereby losing his eternal Divine Person, always One through the perfect Love uniting Them-bore witness to one another. The Father witnessed to the Son, in the Baptism at the Jordan, on Tabor, at the Transfiguration, and at the Temple for the last Passover, also in the sight of the Gentiles who had come to meet Jesus (John 12:28). But to this threefold perceptible witness there should be added the testimony of the greatest miracles worked by Christ almost always after calling upon the Father. It may be truly stated that the invisible presence of the Father, who is eternal, most pure Spirit, shone forth like a ray of uncontainable light which no obstacle could imprison in every manifestation of Christ, whether as Teacher or as a worker of miracles and divine actions.
God the Father had created man from dust and had infused into him the breath of life and the spirit, a divine, immortal breath. The Father, whether or not He was manifestly called upon by the Son, along with Him restored life to mortal flesh and, together with life, the soul and the reconstruction of the flesh, which, by death (Lazarus) or by disease (leprosy), had already been dissolved or destroyed, and, converting the sinner, He reconstructed the moral law in him and recreated the spirit, which had fallen into sin, as far as the great recreation unto Grace, through the sacrifice of Christ, for all those who believe in Him and accept his Doctrine, coming to form part of his Church.
The Son, moreover-to the world which did not know the Father and also to the little world of Israel, which, though not unaware of Him, did not know the truth of his love, mercy, and justice, tempered by the charity which is his Nature-revealed the Father. “Whoever sees Me sees the Father. My doctrine is not mine, but of Him who sent Me. You do not know the Truth who sent Me, his Word, but I know Him, for He begot Me. The Father who sent Me has not left his Son alone; He is with Me. The Father and I are one.” And He revealed the Holy Spirit, the eternal mutual love, embrace, and kiss of the Father and the Son, Spirit of the Spirit of God, Spirit of truth, Spirit of consolation, and Spirit of wisdom, who would confirm believers in Faith and teach them in Wisdom-He, the Theologian of theologians, Light of the mystics, Eye of the contemplators, and Fire of the lovers of God.
All of the teaching and all the works of Christ are a witness to the Father and a revelation of the incomprehensible mystery of the Most Holy Trinity. Of that Most Holy Trinity through which the Creation, Redemption, and Sanctification of man was possible. Of that Most Holy Trinity through which, without destroying the first creation, which had become corrupt, there could be a recreation or new creation of a couple within sin: of a new Eve, of a new Adam, the means to recreate unto Grace and thus re-establish the order which had been violated and the final end among and for the men proceeding from Adam.
By the will of the Father, in prevision of the merits of the Son, and by the work of the Holy Spirit, the Son could take human flesh from the Immaculate Woman, the new, faithful Eve, for the Spirit of God covered the Ark not made by the hand of man with his shadow, and there could be the new Adam, the Victor, the Redeemer, the King of the Kingdom of the Heavens, to which those are called who, accepting Him with love and following Him in doctrine, deserve to become the children of God, co-heirs of Heaven.
From his first words as a Teacher to his last words in the Cenacle, the Synedrium, and the Praetorium and on Golgotha and from these to those preceding the Ascension, Jesus always witnessed to the Father and the Heavenly Kingdom.
The Kingdom of God. The Kingdom of Christ. Two kingdoms which are a single kingdom, since Christ is One with God and God has given all things which exist to Christ and through Christ, after the Eternal saw them all in his Only-Begotten, Infinite Wisdom, the Origin as God, the End as God, and the Cause, as the God-Man, of the creation, deification, and redemption of man. Two kingdoms which are a single kingdom, for the Kingdom of Christ in us grants possession of the Kingdom of God for us.
And Christ, saying to the Father, “Thy Kingdom come,” as a Founder, as the King of kings, as the Eternal Son and Heir to all the eternal possessions of the Father, established it on earth, established it in us, and made his kingdom and the Father’s one; He joined them, uniting the kingdom on earth-as with a mystical bridge, which is, moreover, his long Cross as a Man among men who do not understand Him and as a Martyr by means of men and for the good of men-to the one in heaven; He gave that Kingdom of God the Church as its visible Royal Palace and, as King, Himself, its Eternal Head and Pontiff, and, like every king, He instituted its ministers and clearly described it as a “foretaste” of the Eternal Kingdom and called the Church the “new earthly Jerusalem,” which, at the end of time, would be transported and transformed into the “Heavenly Jerusalem” in which the risen would rejoice forever and lead a life known to God alone.
A visible Kingdom by means of the Church, but also an invisible kingdom, this kingdom of God in us. It has taken on a likeness to its Founder, who, as Man, was and is a visible King and, as God an invisible King because He is a most pure Spirit, to whom faith is tributed out of pure faith because human sight or any other human sense never saw God before He became incarnate and cannot physically see the First and Third Persons, but sees Them in the works which were or are carried out by Them. A Kingdom, then, which, like man, was made in the image and likeness of its Founder-a true and perfect Man and, as such, a visible prototype of men as the Father had created them, contemplating them in his Eternal Word and in his Incarnate Word, and true and perfect God and, as such, a most pure Spirit, invisible in his spiritual Divine Nature, but living with no possibility of a beginning or end, as the “Living One.” Such is the Kingdom of God, represented on earth by the Church, a visible, living Society with no possibility of an end since it was constituted by the Living One. Such is the Kingdom of God in us, invisible because it is spiritual, living in the spiritual part and living since it was created, unless man destroys the Kingdom of God in himself by sin and by persisting therein, killing the Life of the spirit as well.
A Kingdom which is served and won. It is served on earth and won beyond the earth, during all the events of daily life. Every year, month, day, hour, and minute, from the use of reason until death, it is service of God by the subject through doing his Will, obeying his Law, and living as a “son” and not an enemy or a beast preferring a life of small, transitory animal enjoyment to living in such a way as to deserve heavenly joy. Every year, month, day, hour, and minute is a means to win the Heavenly Kingdom.
“My Kingdom is not of this world,” the Incarnate Truth on different occasions told his chosen ones, friends, and faithful, as well as those who rejected Him and hated Him out of fear of losing their base power.
“My Kingdom is not of this world,” Christ testified, when, realizing they wanted to make Him king, He fled to the mountain, alone (John 6:15).
“My Kingdom is not of this world,” Christ replied to Pilate, who was questioning Him.
“My Kingdom is not of this world,” He said once more-the last time-to his Apostles, before ascending; and regarding the time of its reconstruction, still awaited in human terms by his chosen ones, He replied, “Only the Father knows the times and seasons which He has established by his own authority” (Acts 1:7)
Christ always bore witness to the Kingdom, then, this twofold Kingdom, which, moreover, is one single Kingdom-that of Christ-God in us and that of us in God and with God, which will become the Perfect Kingdom, immutable, no longer subject to the snares and corruption when “He, the King of Kings, comes on the clouds, and every eye will see Him (Revelation 1:7), to take possession of his Kingdom (Revelation 19), to triumph over his enemies to judge and give each what each has deserved and carry the chosen ones into the new world, the new heaven and the new earth, the new Jerusalem, where there is no corruption, weeping, or death (Revelation 19, 20, 21).
And to testify with means more forceful than words that He is the visible King of the Kingdom of God-that is, of a kingdom where charity, justice, power are exercised in supernatural ways-He did such powerful things that no other king can do them, restoring freedom to members and consciences bound by diseases, possession, or serious sins, dominating the very forces of nature and the elements, as well as men, when it was appropriate to do so (Luke 4:30; John 8:59 and 11:39), and also overcoming death (the daughter of Jairus, the son of the widow from Naim, and Lazarus), always showing perfect and impartial charity and justice and instructing with wisdom possessing teaching for every material, moral, or spiritual case, to the point that his enemies themselves had to confess, “No one has ever spoken as He does.”
To those who decreed, “We do not want him to rule,” He replied with miraculous deeds over which human will exercise no power. With his Resurrection and Ascension He responded, thereby showing that if they were able to kill Him, it was because He so permitted for a purpose of infinite love, but that He was King of a Kingdom where power is infinite, for by Himself He could restore life to Himself and ascend by Himself to Heaven, to his Father’s side, even as a Man of true flesh.
While waiting to be able to grant his chosen ones the Heavenly Kingdom, He gave them peace. The peace which is, along with charity, the breeze of his Heavenly Kingdom. The peace issuing from Him. From Him, who is He who is and who is the Prince of Peace and who, to give men the peace of reconciliation with God once to earth-He who is Eternal Being-to take on flesh, blood, and a soul, to join them hypostatically to his Divinity, to carry out the perfect Sacrifice which appeased the Father. Perfect, as the immolated Victim, to erase the sin of mankind and the offense it had committed against God, its Creator, He was true Flesh in order to be immolated, and innocent, pure Flesh, but He was also true God. His Sacrifice was thus perfect and suitable and sufficient to wash away the Stain and restore Grace and make us once again citizens of the Kingdom of God and servants, not through slavery, but through a spiritual priesthood offering homage and worship to God, and He works so that his Kingdom will be extended and many souls will go to the Light and Life, to that immortal Life, for the risen flesh of the just, too, regarding which He testified to us that such a thing could be true by his Resurrection after having been slain-He, the Living One-thus becoming the Firstborn among the dead,” those who on the last day will again take on the flesh of which they were divested for millennia, centuries, or years, to enjoy, moreover, with this flesh-the object of trial, struggle, and merit on earth-the inexpressible joy of knowledge of God and his perfections.
– Maria Valtorta Notebooks 1945-1950