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Description
white variegated monstera deliciosa Monstera Super WhiteMonstera deliciosa variegata 'Super White' Monstera deliciosa variegata 'Super White' is a high white Monstera with broad pale sections set against green leaf tissue. The contrast is strongest when a leaf carries enough white to look almost block coloured, while the green parts contain the chlorophyll needed for future leaves. The plant grows as a climbing Monstera deliciosa with nodes, petioles and aerial roots along the stem. High white growth is
Monstera deliciosa variegata 'Super White'
Monstera deliciosa variegata 'Super White' is a high-white Monstera with broad pale sections set against green leaf tissue. The contrast is strongest when a leaf carries enough white to look almost block-coloured, while the green parts contain the chlorophyll needed for future leaves.
The plant grows as a climbing Monstera deliciosa with nodes, petioles and aerial roots along the stem. High-white growth is slower and more delicate than greener variegated growth; active nodes, firm roots and green leaf tissue are involved in new leaf production.
High-white leaves on Monstera deliciosa variegata 'Super White'
- Leaf contrast: Large white sections sit beside green tissue on broad Monstera leaves.
- Growth habit: The plant develops from a climbing stem with nodes and aerial roots.
- Green tissue: Green sections contain chlorophyll, while white tissue contains little to none.
- Mature foliage: Established supported growth can produce larger split and fenestrated leaves.
How high-white Monstera growth behaves
White leaf tissue naturally has less chlorophyll than green tissue. A plant with active roots, a viable growth point and some green tissue is more likely to keep producing new leaves than a cutting carrying mostly white tissue.
Older white areas may brown with age. Direct sun, dry roots, cold wet substrate, root disturbance and heavy fertiliser can speed that browning, especially on leaves that are still hardening. The healthiest plants usually keep a visible balance of green and white along the stem.
Super White Monstera care priorities
- Light: Give bright filtered light for a long photoperiod, with no direct midday sun on white sections.
- Watering: Let the upper mix dry before watering deeply, then allow the pot to drain completely.
- Root zone: Use an airy aroid mix so thick roots are not trapped in compacted wet soil.
- Humidity: Keep humidity steady during leaf expansion to reduce dry edges and tearing on new growth.
- Support: Install a sturdy pole or plank before the stem bends under heavier leaves.
- Pruning: Keep green tissue where possible because it contains chlorophyll for new leaf production.
- Fertilising: Feed sparingly after the plant is rooted and extending; high-white sections mark quickly when salts or root stress build up.
- Repotting: Repot only when the container is clearly root-filled, using a snug pot and a coarse mix that dries evenly.
Common Super White Monstera problems
- White parts turning brown: Some browning is normal on older white tissue; check sun intensity, watering gaps and root condition if it spreads quickly.
- Slow growth: High-white plants often grow slowly; review warmth, root space, support and the amount of green tissue available.
- Rot at a node: Improve drainage immediately and keep propagation material warm, airy and only lightly moist.
- Marked or distorted leaves: Inspect new growth and petiole bases for thrips, mites or scale.
Super White Monstera safety
Monstera deliciosa variegata 'Super White' is not safe for pets or children to chew because of calcium oxalate crystals. Wear gloves if your skin reacts to aroid sap, and clean tools after cutting.
Monstera deliciosa species background
Monstera deliciosa is an Araceae species native to wet tropical forest from parts of southern Mexico to Guatemala. Monstera refers to the unusual mature leaf form, while deliciosa points to the ripe fruit produced by mature plants in suitable tropical climates.
High-white leaves mark less easily with an aerated root zone, remaining green tissue and even moisture.
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4.8 ★★★★★
Based on 11 reviews
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★★★★★ 4
Beautiful and profound, albeit flawed
Format: Hardcover
What I'd really like to rate this is 4 1/2 stars, because it isn't perfect, but it's better than a 4. I just can't bear to give it a 5, for reasons described below.
The book has three main parts, each named for a theological virtue of the title. Altogether there are 40 chapters: 14 dedicated to faith, 10 to hope, and 16 to charity. A couple of "Bonus" chapters called "Excursus" take up some interesting theological questions that are related but don't quite fall under any one topic: did Jesus possess the theological virtues? and From God as Love to the Filioque.
The book is deeply learned and cites theologians through the centuries, including a few I'd never heard of despite a lot of formal and informal theological study. Of course you meet the usual suspects such as Origen, pseudo-Dionysius, Augustine, Thomas Aquinas, Catherine of Siena, John of the Cross, Mother Teresa, and others; but: have YOU heard of St. Zeno of Verona before? If not, you're in for a treat!
The text has more of an Augustinian flavor than a Scholastic one. (I should qualify that claim by admitting that I am at best an armchair theologian, so don't quote me on that.) But, for example: Chapter 39 discusses Beauty, uses the idea of God's eternal Beauty to explain the Trinity, and concludes with St. Augustine's "recipe" for becoming beautiful. Indeed, an in-depth discussion of the Trinity doesn't appear at all until Part 3 on Charity, rather than in the chapter on Faith!
An important distinction that Fr. Cantalamessa draws is between "objective" aspects of a theological virtue and the "subjective" aspects of the same. The "objective" aspects refer to the object of the virtue, such as God Himself; the "subjective" aspects refer to how we experience them. He points out that, historically, the "objective" view tended to predominate in theological discussion, whereas the "subjective" view tends to dominate more recently, almost to the exclusion of the objective. It will probably not surprise the reader that Fr. Cantalamessa, former Preacher to the Papal Hosuehold, comes down squarely in the Catholic approach of "both/and", and he elaborates on this.
A very appealing aspect of this book is the occasional use of parable and analogy to explain difficult subjects: a parable on trying to justify ourselves by our works (Ch. 7), analogies for "the hint that God exists" (ch. 5), the analogy of the seed (ch. 14), an analogy that hope needs difficulties and tribulations (ch. 22), the Trinity (ch. 29), God's love for us is erotic (ch. 34), and how we might hope that even Nietzsche can be saved (ch. 37). Many analogies, though not all, are drawn from ordinary family life: a mother's love for a child, a child's temper tantrum before collapsing in tears on a parent. These are powerful and effective.
Unfortunately, I can't rate it 5 stars, because the text seems to consider its audience to be the average educated lay Catholic, but there are two serious weaknesses both for the theological newbie and even for the theological adolescent.
One is the use of many unfamiliar terms, some of them merely transliterated from Greek, and no definition given anywhere -- often, not even a hint of what the word may mean. In some cases this can make it difficult to follow the discussion. For instance, the text dedicates two entire chapters to the question of justification, which makes sense given that it's an important topic in the realm of faith, and it's important to take it seriously. But the book never once provides a definition, which suggests the reader should be familiar with the term already. I guarantee you most people don't know what the word means. But even if you think that a definition of "justification" will indeed come tripping off the average reader's tongue, I challenge you to make a case for terms like ontological, parousia, and parenesis. I've been reading Catholic theology for 30 years and parenesis is a new one even to me. Sure, the reader might could look them up, and I'm glad to expand my vocabulary, but who's the audience here? If the text is meant only for seminarians, then never mind, but given how Word on Fire is marketing this I really don't think that is the case.
The second major weakness is all the more disappointing, as it is so common to contemporary works of theology: when newer developments seem to contradict past dogma or even Scripture itself, pretend the dogma and Scripture doesn't exist. This happens at least twice:
1) Surely Fr. Cantalamessa is not unaware that Scripture both Old and New is replete with references to Christ "ransoming" us from God's wrath. Yet there he is in Chapter 31, not merely acting as if it doesn't exist, but contemptuously dismissive of the notion! Grant the Scholastics this much: at least they took Matthew 20.28, Romans 1.18, Romans 2.5-8, 1 Timothy 2.6, 1 Peter 1.18-19, and Revelation 19.15 seriously enough to wrestle with them.
2) Similarly, the Council of Florence made certain pronouncements on "those existing outside the Catholic Church" and "the souls of those who depart this life in actual mortal sin, or in original sin alone." Chapter 14 acts as if they do not exist. I do not for a moment mean to advocate for the "glass half-empty" interpretation of these pronouncements that predominated theological discourse for centuries, let alone for Feeneyism, but we ignore them at our peril, if only because ignoring them leaves a great big breach in the apologetic wall that will come under assault both from those who do reject the Second Vatican Council and from hostile Protestants more knowledgeable of Catholic theological history than the average Catholic and, one half-wonders, the average Catholic theologian.
Those drawbacks, while severe enough in my eyes to warrant mention and deduct a star, do not for a moment take away from the beauty and profundity of the rest of this work. I am very glad to have had the chance to read it; it has challenged me both intellectually and spiritually, and I have given it to my (late teenage) children to read and discuss with me. It is absolutely worth reading, and you WILL get a lot out of it. Just be ready for the challenge.
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Reviewed in the United States on July 25, 2025
★★★★★ 5
OPEN YOUR EYES
Format: Paperback
Great book! Open your eyes sheep..... there is much more to this world that we know of. Authority figures have lied to us long enough..... do your own research. This book is a great example of what we were not taught in school! Well written.
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Reviewed in the United States on February 14, 2021
★★★★★ 4
Great speculation from the "Alternative Camp"
Format: Paperback
According to John Anthony West it was not until the second half of the twentieth century that "guerilla scholarship" became a noticeable, if uncoordinated force in modern science. Guerilla scholarship of course, refers to the alternative camp or those that challenge orthodox views in science, archeology, anthropology, etc. If this book doesn't fall into the guerilla scholarship or alternative camp category it comes really close.
Author Dr. Robert Schoch is of course the archeologist who some years ago, along with John Anthony West, shocked the scientific community and infuriated Dr. Zahi Hawass, Egypt's Director of Antiquity, by claiming that the Sphinx's construction predated Khufu, its alleged builder, by 3,000 years or more. While the controversy surrounding those claims has resulted in numerous books, both, pro and con, with no real accepted conclusions, in this book Schoch tries to develop the hypothesis that all of the pyramids constructed around the world have a common origin in Sundaland, which was inundated under 250 feet of water after the last ice age. If somebody could come across a pyramid or two (2), that predated the great pyramid, under that 250 feet of water it would certainly help Schoch's case, but be that as it may, Schoch, while not proving his hypothesis, does present a pretty convincing argument in support of his speculation.
Schoch begins with a discussion in review of the theories for the age of Giza and other pyramid type structures around the world. He then provides very convincing evidence for his claim that humans traversed both the Atlantic and Pacific oceans eons before Columbus's 1492 voyage, which is the orthodox view of the first contact with the new world. He discusses how early humans might have accomplished this as well as their possible motives for doing so. Schoch concludes with where they came from, arriving at the common roots in Sundaland 10,000 years ago.
This book probably has some of the longest, impossible to pronounce names, of people and places of any book that I have ever read; and a few maps of various parts of the world, particularly Europe, the Middle and Far East, and South America, would have helped a great deal in developing a mental picture of what was being related. All that aside, the book challenges the mind and causes one to think. I was particularly intrigued by Schoch's explanation as to how Moses was able to convince the pharaoh to allow him and his followers to leave Egypt, as well as Schoch's perfectly plausible explanation of what parted the waters of the Red Sea and subsequently drowned the pharaoh's army when the waters rushed back in.
While maybe not as convincing as Schoch's earlier work, "Voices of the Rocks", Schoch presents convincing arguments and if you are a "guerilla scholar" you're going to love this book.
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Reviewed in the United States on February 24, 2008
★★★★★ 5
This is a great book to begin your study on all the groups ...
Format: Paperback
This book isn't just about pyramids. It talks a lot about all the different groups and waves of people who traveled to the American continent, mostly the Latin American areas. There is so much information contained therein that I intend to read this book again. This is a great book to begin your study on all the groups who traveled to Latin America.
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Reviewed in the United States on May 14, 2018
★★★★★ 5
Good read
Format: Kindle
Very well written, personable, and good research. Several references were made about Noah and Moses as if they were valid historical people and their related events, which most scholars agree were 'lifted' from Sumerian and Akkadian legends. Doesn't give much credit to Zechariah Sitchin, never even mentions Enlil and Enki - it's like talking about Kennedy's last trip to Dallas without mentioning the Grassy Knoll.
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Reviewed in the United States on September 28, 2015