Leo - it's funny you should ask that. I just finished reading through his dissertation today (complete with over two thousand footnotes!!), which is why I didn't answer earlier. IMHO it's a ground-breaking piece of work on at least two counts. Firstly because it provides reliable and ratified translations of Luisa's writings which cannot be obtained anywhere else until the authorized edition of her works finally appears (the bulk of these are in the 900+ notes to chapter 4, which forms the meat of the thesis). This alone is an invaluable contribution in the field of mystical theology. Secondly, not since the death of Hans Urs von Balthasar has anyone (to my knowledge) made a substantial and rigorous attempt to bring the modern mystics into conversation with systematics, which is precisely what Fr Iannuzzi does with Luisa P. in his doctorate. Admittedly this makes portions of it a tough read for those unfamiliar to the thought-categories involved, so his correlations with Augustine/Maximus the Confessor/Aquinas/Karl Rahner may seem somewhat abstract, but in the context of a responsible academic treatment this had to be done. Such an approach is arguably long overdue: with a few notable exceptions 'spirituality' and 'systematic theology' have for too long (some would say for centuries in Western Christianity) been put in separate compartments. This is surely illogical, as read carefully the works of a Luisa Piccarreta, Venerable Concepcion Cabrera de Armida or Ottavio Michelini - or for that matter a St Bridget of Sweden in an earlier age - have massive theological implications if authentic, while even if they are treated circumspectly as 'private revelations' on the same level as the writings of any other theologian, they are simply too important and voluminous to ignore. The statistics on their own are pretty overwhelming when it comes to the modern mystical corpus: 9000 pages of Luisa Piccarreta, 15000 of Maria Valtorta and a staggering 60,000 pages penned by Concepcion Cabrera de Armida, making her the most prolific mystical writer in Church history. And that's just for starters... It goes without saying that if Luisa's writings are genuinely from God, which is what at least three canonized saints strongly felt (Pope Pius X, Luisa's extraordinary confessor St Annibale M. di Francia and Padre Pio), then the implications are huge because of the content. Given their radicality, despite the coherence with the best theological traditions of the Church as demonstrated by Fr Joseph I., it's not surprising in some ways that it has taken so long for Luisa P's writings to have gained acceptance. My own sense is that it may be only now that their time has come, which would be exactly what Padre Pio predicted when he allegedly said that 'the new millennium will see Luisa's light'.