From the Mystical Revelations of Maria Valtorta –




In his Epistle to the Romans, St. Paul states: "...those whom [God] foreknew he also predestined to be conformed to the image of his Son, in order that he might be the first-born among many brethren. And those whom he predestined he also called; and those whom he called he also justified; and those whom he justified he also glorified" [Rom 8:29-30].  And again he says: "What if God... has endured with much patience the vessels of wrath made for destruction,  in order to make known the riches of his glory for the vessels of mercy, which he has prepared beforehand for glory?" [Rom 9:22-23].

Much ink has been spilled by many theologians down the ages over this conundrum of predestination. The perplexity of this mystery as it relates to salvation has, not surprisingly, given rise to the heresy of "predes- tinarianism", of which Calvinism is one of its chief advocates.
1 This heretical understanding of St. Paul's teaching concerning "those whom [God] has predestined..." is based on two fundamental errors:
  • the absolute will of God as the sole cause of the salvation or damnation of the individual, regardless of his merits or demerits;
  • as to the elect, it denies the freedom of the will under the influence of efficacious grace and puts the reprobate under the necessity of committing sin because of the absence of grace.

In the following brief extract translated here from Valtorta's recently published [2006] Quadernetti collection, we are given the Divine explanation of predestination. This brief Dictation given by Christ to Valtorta in response to her own interior reflections on this perplexing subject, will hopefully be a needed correction of the errors it has occasioned. 

— Translator



    [Oct. 23, 19482]

Valtorta :  Jesus responds to my interior reflection on predestination to grace and predestination to glory, [a reflection] provoked by a phrase spoken by a person who came to find me—


All men without exception are predestined to grace, since I died for all.

Those who remain faithful—at least to the natural law of the Good—are predestined to glory. Thus at the end of the ages, each one who has lived as a just man, will have his reward.

God knows from eternity those who are destined for glory before they are born into life—that is, "predestined". Pay attention, then, for here is the point for understanding with justice the justice of God.

There are those who are predestined, certainly. And God knows them before time [even] exists for them. But they are not predestined because God, with evident injustice, gives them every means to become glorious, and by every means prevents  any traps for them of the demon, of the world, and of the flesh.  No.  God gives them what He gives to all. But they use the gifts of God with justice, and hence they win the future and eternal glory by their [own] free will.

God knows that they will reach this eternal glory. But they do not know it, nor does God tell them in any way.  Extraordinary gifts are not—of themselves—a sure sign of glory: they are a more severe means than others to test the spirit of a man in his will, virtue, and fidelity to God and to His Law.  God knows.  He rejoices in anticipation to know that this creature will reach glory; just as He suffers in anticipation to know that this other creature will, voluntarily, reach damnation.

But in no way does He intervene to force the free choice of any creature so that it may arrive where God wants all to arrive: in Heaven.

Certainly the creature's correspondence with Divine help increases its capacity to will. Because God all the more pours Himself out, as a man loves Him in truth: that is, with a charity of actions, and not [just] of words.

And again: certainly, the more a man lives as a just man, the more God also communicates with and manifests Himself to him: an anticipation of that knowledge of God which is the bliss of the saints in Heaven; and from this knowledge comes an increase of the capacity to want [will] to be perfect. But again and always, man is free with his will, and, if after having already reached perfection, one disavows the good he has practiced up till then, and sells himself to the Evil One: God would leave him free to do it. There would be no merit if there were coercion.

To conclude:  God knows—from eternity—those who are the future eternal inhabitants of Heaven. But man, with his free will, must want [will] to reach Heaven by using well the supernatural helps which the Eternal Father gives to each of His creatures. And this [must he do] even to his last breath—whatever the extraordinary gifts he has received,3 and [whatever] the degrees of perfection he has reached.

Remember:  no one has ever truly arrived, until his "walk"  is finished. That is, no one is sure of having merited glory, until his time has ended, and immortality has begun.


1.  See:
2. Maria Valtorta, Quadernetti (Edizioni Pisani / Centro Editoriale Valtortiano srl, Via Po 95, 03036 Isola del Liri (FR), Italia, 2006): 151-152.
3. "...extraordinary gifts he has received..."—an allusion to those called, like Valtorta, to be Christ's prophets and messengers, with the extraordinary gifts granted them to accompany that mission.