Benediction of the Blessed Sacrament

The presence of an august yet veiled Mystery

Saint Pius X carrying the Blessed Sacrament

MONSIGNOR Robert Hugh Benson brings his novel of the apocalyptic era, Lord of the World, to a crashing climax with the pope, Sylvester III, bearing the Blessed Sacrament in procession as Christ comes in glory. As the procession approaches the field of Armageddon, the choir sings the hymn Pange Lingua (Sing, my tongue) whose familiar closing verses are the Tantum Ergo. So moving is the experience of the ceremony, so compelling the presence of the Word of God Incarnate in the Host in the monstrance, that even a Mohammedan is driven to confess his faith in Christ.

Few Catholics who attend the popular devotion of Benediction would dispute these sentiments. The atmosphere surrounding the ceremonies is fairly charged with the presence of an august yet veiled majesty. The splendor of the lights, the curtain formed by the incense, the rich vestments worn by the celebrant, the deep bows and reverences before the precious monstrance all combine to elevate the heart and mind to the contemplation of God truly present in His holy courts. The enduring appeal of Benediction among Catholics faithful to Tradition indicates the esteem in which the Most Holy Sacrament of the Altar is held.

The chief purpose of Benediction is the worship of God in His greatest gift to men, the Holy Eucharist. The ceremonies, though they vary from nation to nation, as we shall see, all consist in the exposition of the Host for all to adore It. This perhaps grew out of the custom of elevating the Host at Mass for all to see It.

Corpus Christi 1929 in Germany

THE ELEVATION is a part of Mass dating from the early thirteenth century. As with many external observances, this little custom was introduced and prescribed as a remedy to counteract the false teachings of certain theologians; in this case, the erroneous doctrine held that the species of bread and wine were not to be adored. Perhaps as a result of this error, other pious customs took hold. People flocked to the churches several times a day to be present at the Elevation, and for their part the clergy en-couraged this manifestation of devotion. Spanish priests erected black screens behind the altar so that the Host and the priest’s hands could be more easily seen; acolytes were strictly en-joined not to obscure the Host by the smoke of the thurible, and the church bells were tolled at the moment of the Elevation so that all who could not view the Sacrament could make some act of adoration.

Later in the thirteenth century, the feast of Corpus Christi was established by Pope Urban IV. Part of the solemn ceremonies of the feast include a procession of the clergy and faithful, the priest bearing the Blessed Sacrament and the others not otherwise occupied with carrying the canopy or lighted candles singing hymns of praise to the Blessed Sacrament. In this way the cult of the Blessed Sacrament advanced greatly.

Card. Pacelli during the Eucharistic Congress in Argentina

BY DEGREES the monstrance came into use as the proper vessel for carrying the Eucharist so that It could be seen and adored by the faithful. Originally its use was restricted to processions; nevertheless, the overwhelming demand of the faithful to see the Host and give It adoration caused the clergy to leave the Eucharist exposed on the altar. This practice, though, was considered an abuse because it left the Blessed Sacrament open to the risk of being stolen and then desecrated. A sort of compromise was reached in Germany and Central Europe. To accommodate the devotion of the people, “Sacrament houses” (in German, Sakramentshäuschen) were constructed. These enormous tabernacles, placed in the most prominent locations of the churches, were sealed by a metal latticework door which allowed a view of the interior. In this way the Blessed Sacrament could be seen by the faithful, but It could not be easily stolen. Returning to the monstrance, though, it is clear that once a means of exposing the Sacred Host had been devised, this means could be used to add greater solemnity to certain ceremonies by performing them before the Eucharist in the plain view of all. Mass could be celebrated before the Blessed Sacrament; the canonical hours could be sung. These ceremonies, though, were strictly regulated by the Church.

IT WAS OUT of the custom of singing Vespers before the Blessed Sacrament exposed that Benediction perhaps arose. In Europe, the faithful often attended choral Vespers on Sunday; it is as important as attending Mass. To add greater solemnity to the chanting of this hour, the Eucharist would be placed in the monstrance, and, following the psalms and the Canticle of Our Lady, the clergy would adore and incense the Host, then a special blessing with the Blessed Sacrament of those present concluded the ceremonies.

Another possible source for Benediction is the custom of singing hymns to the Blessed Virgin before one of her images. In the Age of Faith, Marian confraternities, both clerical and lay, were formed, and one part of their function was to assemble every evening in church to sing canticles in honor of the Mother of God. To add solemnity to their gatherings, the Blessed Sacrament was exposed, and following the hymns, a special blessing of the confraternity was given. This blessing, of course, was administered by a priest holding the monstrance. Of the two explanations for the rise of Benediction, the second seems more plausible. We have records from wills requesting that confraternities of Our Lady sing their hymns for the repose of the soul of the deceased; for this charity the confraternity received an endowment. Very often, however, the request contained the condition that the service be held before the Blessed Sacrament exposed, and that the customary blessing be given.

ALTHOUGH THE current rite of Benediction has no set form, certain practices are prescribed. The Tantum Ergo must be sung, the versicle Panem de caelo and its response must be sung, and the prayer of Corpus Christi, Deus qui nobis sub sacramento must be said. Incense is prescribed, and no less than ten wax candles must be lighted. Other than this, no other ceremonies are obliged. In English-speaking countries the celebrant, accompanied by no less than two assistants, enters the sanctuary, ascends to the altar and removes the Blessed Sacrament which is enclosed in the luna, a gold clip or a glass case which closes snugly around the Host. He places the luna in the center of the monstrance and sets the monstrance on a corporal which has been spread either on the altar or in the exposition throne, a niche above the altar especially used for exposition of the Host. In the solemn ceremony of Benediction, a deacon, fully vested, performs these functions. The choir sings a hymn to the Blessed Sacrament, usually O Salutaris Hostia, as these are being done. The celebrant, now at the foot of the altar steps, bows profoundly with the ministers, and then rises to place incense in the thurible. He kneels and incenses the Host with three double swings, then returns the thurible to the acolyte. At this point, prayers or litanies may be recited or another hymn may be sung. Usually these prayers are related to a devotion to which Benediction is appended, such as Sacred Heart, Mother of Perpetual Help, or Miraculous Medal Devotions. Sometimes, if Benediction is performed on a great feast, prayers of the feast or in honor of the saint are recited. Such prayers are not required; indeed, nothing at all need be done at this point.

BENEDICTION PROPER takes place with the singing of the Tantum Ergo. A moderate bow is made at Veneremur cernui; a profound bow at Genitori genitoque, the first line of the second verse. Incense is again placed in the thurible; the Eucharist is again incensed by the celebrant. After he returns the thurible to the acolyte, the celebrant intones the versicle and the choir sings the response. An acolyte brings over the humeral veil, a vestment which is worn over the shoulders and which falls over the forearms and hands. He places it over the cope and the priest fastens it over his breast. The priest ascends the altar, genuflects to the Blessed Sacrament, and picks up the monstrance, holding it “through the veil.” He turns around to face the congregation, and gives a blessing with the monstrance. As he brings the Blessed Sacrament “across the center” the bells are rung and the Blessed Sacrament is incensed. The priest replaces the monstrance on the corporal and returns to the foot of the altar. He removes the humeral veil and recites the Divine Praises “in reparation for blasphemy”—a devotion whose origin is obscure, but which seems to be a fairly recent addition to the rite. The Blessed Sacrament is reposed in the tabernacle, a closing hymn is sung, and the ceremony closes. Benediction is a sublime expression of our devotion to Our Lord in the Holy Eucharist. Attendance at the ceremonies is a tremendous way of thanking God for such a marvelous invention of His love for us, and the perfect manifestation of our faith in the Real Presence. As St. Thomas Aquinas, author of the Pange Lingua (from which the Tantum Ergo is taken) and the Verbum Supernum (from which the O Salutaris is taken), wrote in another of him hymns to the Blessed Sacrament, the splendid Adoro Te Devote: O Godhead hid, devoutly I adore Thee Who truly art within the forms before me; To Thee my heart I owe with bended knee, As failing quite in contemplating Thee. Sight, touch, and taste in Thee are all deceived; The ear alone most safely is believed; I believe all the Son of God has spoken; Than Truth’s own word there is no truer token. God only on the cross lay hid from view; But here lies hid at once the Manhood too; And I in both professing my belief; Make the same prayer as the repentant thief. 

 Padre Pio and the Holy Sacrifice of the Mass 

 

Who was is Padre Pio? Francesco Forgione, later known as Padre Pio, (May 25, 1887 – September 23, 1968), was an Italian Roman Catholic Capuchin priest who was given the name Pio when he joined the Order of Friars Minor Capuchin, and became popularly known as Padre Pio after his ordination to the priesthood. He became famous for his gift for reading consciences while hearing confessions, and for his stigmata. From 1916 to his death, he remained in the monastery of San Giovanni Rotondo.

Stigmata are bodily marks, sores, or sensations of pain in locations corresponding to the crucifixion wounds of Jesus. The first well-documented case and the first to be accepted by Church authorities as authentic, was that of Saint Francis of Assisi (1182–1226), who first experienced stigmata in La Verna, Italy, in 1224. Saint Francis, however, was not a priest, but only a Brother; Padre Pio, worthy follower of St. Francis, was the first known priest in the history of the Church to bear the stigmata.



Padre Pio died on September 23, 1968. His body was buried three days later, in a crypt in the Church of Our Lady of Grace, in San Giovanni Rotondo. His funeral was attended by over 100,000 people. He was often heard to say, "After my death I will do more. My real mission will begin after my death". The accounts of those who stayed with Padre Pio till the end state that the stigmata had completely disappeared without even leaving a scar. Only a red mark "as if drawn by a red pencil" remained on his side which then disappeared.

Cleonice Morcaldi, one of the spiritual daughters of Padre Pio, asked him several times what he felt and lived in each of his Masses. She wrote carefully each of his answers and thanks to her, we have a unique testimony from the Father himself about his Mass.

Padre Pio about the Holy Sacrifice of the Mass

– Father, what is your Mass?

– A sacred accomplishment of the Passion of Jesus.

– What should I comprehend in your Holy Mass?

– All of Calvary.

– Father, tell me all that you suffer at the Holy Mass.

– All what Jesus suffered in his Passion, I inadequately suffer to the extent a human creature can possibly suffer. All of it at no merit of my own and only because of His Goodness.

– Father, how could we know about your passion?

– In knowing the Passion of Jesus, you will also know mine.

– Do you have the agony of death, Father, like Jesus in the Garden?

– Probably.

– Does the angel also come to comfort you?

– Yes.

– What FIAT do you say?

– The one of suffering, and always to suffer for the brothers in exile and for His Divine Kingdom.

– You also said..."and they will shout: Crucify him, crucify him!" Who will shout?

– The children of men... more precisely the beneficiaries of His death.

 – How was Jesus after being scourged?

– The prophet says: "He became as a whole sore. He became like a leper"

– So, you also are like a sore from head to foot?

– And is not this our glory? If there is no place left for more sores, we will make sores on top of sores.

– My God, this is too much! You are, dear Father, a real executioner of yourself!

– Do not be afraid. On the contrary rejoice in it. I do not want the suffering in itself, no, but the fruits it gives me. It praises God and saves our brothers. What else could I wish for?

– Father. When at night you are scourged, are you alone or does somebody assist you.

Padre Pio's pajama

– The Holy Virgin assists me, all of Paradise is present.

– Jesus has made me feel that you suffer the crown of thorns.

– Otherwise the immolation would not be complete.

– What sins did Jesus pay for with the crowning of thorns?

– For all, especially those regarding thoughts, not excluding the vain and useless ones.

– Father, do you have the thorns on your forehead or around your head?

– Around the whole head.

– Father, how many thorns does your crown have...Thirty?

– Ah...yes!

– Father, I think that your crown does not have 30, but 300 thorns.

– You get impressed because of a zero! Anyway, is not thirty contained in three hundred?

– Father, is it true that you suffer the torment of the crowning of thorns during the Holy Mass?

– And you doubt it?

– During the whole Mass?

– And also before and after it. The crown is never taken away.

– Father, do you also suffer what Jesus suffered during the Way of the Cross?

– Yes. But I wish to do so, in order to arrive at the point of suffering to which the Divine Master arrived.

– Who are your Simon of Cyrene and Veronica?

– Jesus Himself.

– Father, at the Divine Sacrifice, do you take our iniquities on yourself?

– It is impossible to do it differently, as it is part of the Divine Sacrifice.

– So, does the Lord consider you a sinner?

– I do not know. But I am afraid to be so.

– I have seen you trembling when going up the stairs to the altar. Why? Was it because of what you were going to suffer?

– No, not because of what I am supposed to suffer, but because of what I should offer.

– Father, what time during the day do you suffer the most?

– During the celebration of the Holy Mass.

– Father, do you also suffer during the day what Jesus allows you to suffer during the Holy Mass?

– I would not feel well! How could I work? How could I do my ministry?

– At which part of the Divine Sacrifice do you suffer the most?

– From the Consecration to the Communion.

– At which moment of the Mass do you suffer the scourging?

– From the beginning to the end, but more intensely after the Consecration.

– Father, why do you almost always cry when you read the Gospel in the Holy Mass?

– And do you find it little thing that a God talks to His creatures, and they react against Him? That he is injured constantly by their ingratitude and incredulity?

– Father, is your Mass a bloody Sacrifice?

– Heretic!

– No. What I want to say that is that the Eucharistic Sacrifice of Jesus is bloodless but your participation in the Passion is bloody. Am I wrong?

– Well… now you are right. Taking it as a personal matter, you might be right.

– Who washes off his own blood during the Mass?

Nobody.

– Why do you weep over the offertory?

– Do you want to worm the secret out of me? Well then, it’s the moment when the soul becomes detached from all that is profane.

– Father, the people make noises during the Mass...

– Well, if you would have been at the Calvary, where you heard screams, blasphemies, loud clamor, and threats... that was really an uproar.

– Do you not become distracted because of noises at the church?

– No, absolutely not.

– Father, are all the souls that attend to your Holy Mass present in your spirit?

– I see all my children who come to the altar, as if in a mirror.

– Father, why do you suffer so much at the Consecration?

– You are too cruel!

– Father, why you suffer so much during the Consecration?

– Because it is at that very moment when a new, awesome and wonderful annihilation and creation happens.

– Why do you suffer so much during the Consecration?

– Revealing the secrets of the Supreme King is desecrating them. You ask me why I suffer. I would like to shed not a few tears but abundant tears. Are you not conscious of the tremendous mystery? God, Victim of our sins! And we are His executioners!

– Father, do you suffer the bitterness of gall?

– Yes, very often.

– Father, how do you remain upright at the altar?

– The way Jesus used to hold himself on the Cross.

– Do you mean that you are at the altar hanging from the Cross, the way Jesus did at Calvary?

–And you ask me?

– How can you keep yourself upright?

– The way Jesus kept Himself upright at Calvary.

– Did the executioners turn the Cross around to clinch the nails?

– Naturally!

– Do they also clinch the nails for you?

– I think so!

– Do they also turn around your cross?

– Yes, but do not be afraid. The Divine Master, sitting as King on the Divine Throne of His Cross pronounced His last words as a solemn testament of His Merciful Love for us, under the presence of Heaven and Earth.

– Father, do you also speak during Holy Mass the "seven words" that Jesus stated on the Cross?

– Yes, although unworthily, I also speak them.

– And to whom do you say: Woman, there is your Son?

– I tell her: Here are the children of your Son.

– Do you suffer the thirst and rejection Jesus suffered?

– Yes.

– When do you experience thirst and rejection?

– After the Consecration.

– Until when do you suffer thirst and rejection?

– Normally up to the Communion.

– Did the Crucified Jesus have His innermost Being consummated?

– You should rather say burnt.

– For what did the Crucified Jesus thirst?

– For God’s Kingdom.

– You told me you were ashamed of pronouncing this phrase: "I looked for someone to comfort me, but found none." Why?

– Because our suffering is insignificant compared to the real suffering Jesus experienced.

– In front of whom do you feel ashamed?

– In front of God and in front of my conscience.

– Don’t the angels of God console you at the altar where you immolate yourself?

– Well, I do not feel them.

– If your spirit does not receive any comfort during the Divine Sacrifice and if you suffer the complete abandonment as Jesus did, then our presence there is useless.

– The usefulness is for you. If it were the way you say, it could be said that the presence of the Sorrowful Virgin, St. John and the pious women close to the feet of the dying Jesus was useless.

– Father, why do not share with us a bit of your Passion?

– The Spouse’s pledge is not given to anybody.

– Tell me what could I do to alleviate your Calvary?

– Alleviate? …say rather to make it harder. We must suffer!

– It is painful to attend your martyrdom being unable to help you!

– Also the Sorrowful Mother attended. There is no doubt that it was a consolation for our Divine Master to have His Mother who, instead of being indifferent, accompanied Him in His pain.

– What did the Virgin do at the feet of the Crucified Jesus?

– She suffered watching her Son suffer. She offered to the Eternal Father her pain and the sufferings of Jesus for our salvation.

– On posing this question I am not compelled by curiosity. Which one is the wound that hurts the most?

– The head and the heart.

– What is the Sacred Communion?

– It is interior and exterior Mercy. A total Embrace. Do not stop begging Jesus to make Himself sensibly noticed.

– Where does Jesus kiss you?

– He kisses me all over.

– When Jesus comes, does he visit only the soul?

– The entire being.

– What does Jesus do at Communion?

– He delights in His creatures.

– Is Communion an incorporation?

– It is a fusion. Like two candles that fuse together and cannot be distinguished one from the other.

– When you join Jesus in Holy Communion, what should we request the Lord for you?

– To let me be another Jesus, all Jesus, Jesus, always Jesus.

– You gave me to understand that though the Sacred Species are not consumed in you, through your veins flow the blood of Jesus. Are you a living monstrance?

– You say so!

– Father, why do you cry when you receive Holy Communion?

– If the Church, when referring to the Incarnation, exclaims: "You did not disdain the bosom of the Virgin." What can we say about ourselves, we as miserable...!

– Do you also suffer during Communion?

– It is the culminating point.

– Do your sufferings continue after Communion?

– Yes, but they are sufferings of love.

– In this union, aren’t you consoled by Jesus?

– Yes, but without leaving the Cross!

– In that supreme instant a last glance is given.

– Where did the dying Jesus look in His last gaze?

– Towards His Holy Mother.

– And you, where do you turn to?

– Towards my exiled brothers.

– Do you also die at the Holy Mass?

– Mystically, at Holy Communion.

– What produces this death in you, is this vehemence for love or for pain?

– Both, but especially for love.

– If you die during Holy Communion, do you stop being at the altar?

– Why? Jesus remained at Calvary when He was dead.

– Father, you told me that at Communion the victim dies. Are you placed in the arms of the Virgin?

– In the arms of Saint Francis.

– Father, does Jesus take His arms off the Cross to rest on you?

– It is me who rests on Him.

– How much do you love Jesus?

– My desire of loving Him is infinite! But in practice... Poor me! I would be at zero and I am ashamed.

– How will our meeting with Jesus in Heaven be?

– Oh!… The Eucharistic could give us an idea.

– Does the Most Blessed Virgin Mary attend your Mass?

– Do you think the Mother is not interested in Her Son?

– Do angels attend your Mass?

– In legions!

– What do they do?

– Adore and praise.

– Father, who is closest to your altar?

– All of Paradise.

– Would you like to celebrate more than one Mass a day?

– If it depended on me I would never leave the altar.

– You told me you carried the altar with you...

– Yes, to accomplish what the Apostle said: "Taking with me the mortification of Jesus, I am nailed to the Cross", I punish my body and I convert it into a slave.

– So, I am right when saying that Jesus Crucified walks among us! You suffer continually the whole Passion of Jesus!

– Yes, due to His Goodness and Mercy, as much as a human creature is able to.

– How can you work with so much pain?

– I find my rest on the Cross.

– Father, does the Lord love the Sacrifice?

– Yes, because with It He has regenerated the world.

– How much glory to God does the Mass give?

– An infinite glory.

– What should we do during the Mass?

– Be compassionate and love.

– Father, how are we supposed to listen to the Mass?

– The way the Blessed Virgin and pious women attended to the tragedy of Calvary. The same way John attended the Eucharistic Sacrifice and the bloody Sacrifice of the Cross.

– What kind of fruits do we receive when we hear the Mass?

– They cannot be enumerated. You will know it only in Paradise.

– Father, in Paradise shall we contemplate you crucified?

– For your greater glory.

The Eucharistic Miracle of Lanciano

Lanciano is a small, medieval town, nestled in from the coast of the Adriatic Sea in Italy, halfway between San Giovanni Rotondo and Loreto. Everything about Lanciano smacks of the Eucharistic Miracle. Even the name of the town was changed from Anxanum (in ancient times) to Lanciano, mean-ing "The Lance". Tradition has it that the centurion Longinus, who thrust the Lance into the side of Jesus, striking Him in the Tip of His Heart from which He shed blood and water, (in the Gospel account of the Crucifixion (Mk 15:29)) was from this town. After seeing the events which followed the piercing of Jesus' heart, the darkening of the sun, and the earthquake, he believed that Christ was the Savior. A more physical sign, however, was that Longinus had had poor eyesight, and after having touched his eyes with the water and blood from the side of Jesus, his eyesight was restored. What a perfect parallel the actions of the Centurion were to the Eucharistic Miracle. He touched the Heart of Jesus, was healed, and converted. He gave up the Army, went to Cappadocia, and was martyred for the faith. He is known now as Saint Longinus. His feast day is celebrated on March 15.

The church of the Eucharistic Miracle is located in the center of the town. But what is the center of the town today was the outskirts of the town back in the Eighth Century, when the Eucharistic Miracle occured. At the time, it was called the Church of St. Legontian and St. Domitian, and was under the custody of the Basilian Monks of the Greek Orthodox Rite.This was prior to the Great Schism of 1054.

A Basilian monk, wise in the ways of the world, but not in the ways of faith, was having a trying time with his belief in the real presence of Our Lord Jesus in the Eucharist. He prayed constantly for relief from his doubts, and from the fear that he was losing his vocation. He suffered through the routine of his priesthood day after day, with these doubts gnawing at him. The situation in the world did not help strengthen his faith. There were many heresies cropping up all the time, which kept chipping away at his faith. They were not all from outside the church either. Brother priests and bishops were victims of these heresies, and they were being spread throughout the church. This priest couldn't seem to help being more and more convinced by the logic of these heresies, especially the one concerning his particular problem, the physical presence of Jesus in the Eucharist.

One morning, while he was having a strong attack of doubt, he began the Consecration of the Mass for the people of the town. He used the same size host which is used in the Latin Rite masses today. What he beheld as he consecrated the bread and wine caused his hands to shake, indeed his whole body. He stood for a long time with his back to the people, and then slowly turned around to them.
He said; "O fortunate witnesses to whom the Blessed God, to confound my disbelief, has wished to reveal Himself in this Most Blessed Sacrament and to render Himself visible to our eyes.Come, brethren, and marvel at our God so close to us. Behold the Flesh and Blood of our most beloved Christ." The host had turned into Flesh. The wine had turned into Blood.
The people, having witnessed the miracle for themselves, began to wail, asking for forgiveness, crying for mercy. Others began beating their breasts, confessing their sins, declaring themselves unworthy to witness such a miracle. Still others went down on their knees in respect, and thanksgiving for the gift the Lord had bestowed on them. All spread the story throughout the town and surrounding villages.

Jesus even allowed Himself to be crucified again. After the miracle, the Host was pinned down to a wooden board, so that when it dried, it would not curl up, as scabbed flesh does. So here He was again, with nails in His Body, nailed to a piece of wood.
The miracle that occurred in 700 was just the beginning. That was 1250 years ago. Had that miracle taken place, and then the flesh and blood disintegrated, as would have been normal, the miracle would have been none the less a miracle. The priest's faith had been renewed. The entire town, the whole country for that matter, became aware of the miracle. Pilgrims flocked to Lanciano to venerate the Host turned flesh. Belief in the Eucharist had been reborn. The gift from the Lord was complete.But that's not all. The miracle is ongoing. The Host-turned-Flesh, and the wine-turned-Blood, without the use of any form of preservative, is still present in the reliquary. In 1574 testing was done on the Flesh and Blood and an unexplainable phenomenon was discovered. The five pellets of coagulated Blood are different sizes and shapes. But any combination weighs the same as the total. In other words, 1 weighs the same as 2, 2 weigh the same as 3, and 3 weigh the same as 5.

From the very beginning, the local church accepted this miracle as a true sign from heaven, and venerated the Eucharistic Flesh and Blood in processions on its feast day, the last Sunday of October. The fame of the shrine spread throughout the region quickly, and soon all of Italy came to the Church in Pilgrimage.Many accounts authenticating the Eucharistic Miracle have been written over the years. Because this has been such an important local miracle, the background and history of the events were carefully recorded. There had been a maunscript written in both Greek and Latin, attesting to the miracle. It was said to have been written and certified at the time of the miracle. In a Chronology of the City of Lanciano historian Fella wrote that in early 1500 two Basilian Monks came to the Church, which was now in the custody of the Franciscans, and asked to stay overnight. They also asked to see the parchment which told the story of the Eucharistic Miracle of Lanciano. The Franciscans allowed them to study the parchment overnight. But the next morning, the Basilian Monks left very early, before the Franciscans had awakened, and took the manuscripts with them. The motive, it was thought, was that the Basilian Monks were ashamed that one of their own had lost his faith in the Eucharist, and hoped that by stealing the original document attesting to the event, it might go away. The Church of the miracle remained in the custody of the Monks of St Basil, until 1176, when the Benedictines took over. However, the building had become very run down, and the Benedictines were not overly excited about taking care of it The Franciscans, however, did want custodianship of the Shrine. When one of their benefactors, Bishop Landulfo, was made Bishop of Chieti, he gave them the Shrine to take care of.

So, in 1252, the Benedictines left, and the Franciscans took over. What they were not aware of until they actually came to Lanciano was that the church was a disaster. They surmised that this was why the Benedictines so easily turned it over to them. In 1258, the Franciscans built anew church on the site of the original Church of St Legontian.
In 1515, Pope Leo X made Lanciano an episcopal See, directly responsible to Rome. In 1562, Pope Pius IV wrote a Papal Bull raising it to an Archepiscopal See.
In 1666, the Franciscans found themselves in the middle of a legal battle with what was called the "Raccomandati", or Select group of the town. Today's Italians might call them "I Superbi". They thought they were better than everyone else. The Raccomandati tried to take the church away from the Franciscans by laying claim to the original church of St. Legontian, upon which the Franciscan church was built. If they had won, they would have had both churches. But the Lord intervened through the high ranking Cardinal Giannetti, of the Sacred Congregation of Bishops and Religious, and the Franciscans won the case. You can be sure that they immediately applied for a deed, and 18 years later, in 1684, it was granted them. During Napoleon's time, in 1809, the Franciscans were driven out of the town. But they returned in solemn triumph on June 21, 1953.
On June 25, 1672, Pope Clement X declared the altar of the Eucharistic Miracle a privileged altar on the Octave day of the deceased and on all Mondays of the year. In 1887, the Archbishop of Lanciano, Monsignore Petarca, obtained from Pope Leo XIII, a plenary indulgence in perpetuity to those who venerate the Eucharistic Miracle during the 8 days preceding the feast day.

The Eucharistic Miracle was placed in different locations within the Church of St Francis over the years. At one point, in 1566, the threat of the Turks became imminent along the Adriatic Coast. It was thought that Lanciano would be an easy target for them. As a matter of security, the Eucharistic Miracle was taken from its chapel and walled up on the other side of the Church. It got to a point, however, that the threat of the Turks became too much of a reality. On August 1 of that year, a Friar Giovanni Antonio di Mastro Renzo lost his faith, not in the Eucharist, but either in God's ability or God's desire to save him and his little band of Franciscans from the onslaught of the Turks. Using the need to save the Eucharistic Miracle from the Infidels, he took the reliquary containing the Flesh and Blood, and with his Friars fled the city. They walked all through the night. Just before dawn, Friar Giovanni felt they had put enough distance between them and the enemy, and ordered his friars to rest. As the sun came up, they found that they were back at the gates of the city.
Believing that the Lord had intervened, and that He wanted His Sacred Sign as an assurance to the people of the city of Lanciano that He had not abandoned them, the friars were filled with the Holy Spirit. They acquired the courage of lions.They vowed to remain in the Church, and protect the Eucharistic Miracle with their lives. As it turned out, the Lord kept them from harm, as well as the city of Lanciano, and the Eucharistic Miracle.
The Flesh and Blood were kept walled up until 1636, although the threat of the invading Turks had long since disappeared. At that time, the Eucharistic Miracle was transferred to the right side of the altar, encased in an iron tabernacle, behind iron doors. There were four keys to the vault, each held by different people in the town. This was called the Valsecca Chapel, in honor of the benefactor. The Miraculous Flesh and Blood were kept in this chapel until 1902. The faithful were only able to venerate the Eucharistic Miracle on special occasions, the Monday after Easter, and the last week in October, the week of the feast. The Plenary Indulgence was available to the people during the feast.

By 1902, it was determined that the Valsecca Chapel was inadequate for the Eucharistic Miracle. The people of Lanciano were hungry to be able to see Our Lord Jesus in the form of Flesh and Blood while they prayed to Him. Under the inspiration of the local bishop of Lanciano, Bishop Petrarca, a beautiful altar and new home for the Eucharistic Miracle was designed by a well known architect, Filippo Sergiacomo. That was a beautiful sign. But the real sign came from the people of Lanciano.

 They collected all the money needed for the new altar. During the month of the feast, five bishops from the Abruzzi region, with the Franciscans, and pilgrims from all over, solemnly dedicated the new altar. Lanciano was selected as the site for the First Eucharistic Congress for the region of Abruzzi on September 23-25, 1921. We bring our pilgrim to this shrine many times each year. Upon entering the church, our attention is immediately focused on the unusual altar. There are two tabernacles, rather than the traditional one. The second tabernacle is on top of the first. Continuing down the aisle toward the main altar, we see a large tablet on the wall, dating back to 1574, which tells the story of the Eucharistic Miracle. Further on the right of the main altar, is a painting of the Eucharistic Miracle. The painting opens out from the wall, revealing a set of doors, behind which is hidden an old iron tabernacle. This is the Valsecca Chapel, and was the home of the Eucharistic Miracle from 1636 until 1902, when the present altar was built.
We walk to the back of the main altar, where there is a stairway leading up to the second tabernacle, to the Eucharistic Miracle. A priest from the church dresses in vestments worn forthe celebration of Holy Mass, and leads us to the top of the stairway. The Monstrance and the miracle are before our eyes. We are allowed to ascend in groups of five. The priest puts a flashlight in back of the Host turned Flesh. This is an actual heart muscle. With the light in the background, the fibers of the heart can be seen. The chalice which holds the Blood is believed to be the same one into which the Blood was placed after the miracle, and possibly the actual chalice which was used for the Mass when the miracle took place. The Host has turned light brown over the years. When the priest puts the light in back of It, It appears rose colored. The Blood has an ochre appearance. It's impossible to truly appreciate the Eucharistic Miracle of Lanciano without seeing the impact it has on those who witness it.

All questions and doubts about the physical presence of Jesus in the Eucharist become a matter of rhetoric when you are privileged to witness those who have seen the miracle. They descend the steps in tears. Many go down on their knees at the sight of the miracle. What had possibly been curious, doubting Thomases become dumbfounded, awestruck believers. They go back to their pews and just sit there, silent, weeping, praying. One priest who went with us to Lanciano in 1983 wrote to us, "I can never raise the host or wine in Consecration again, without seeing my Lord's very Heart between my fingers, His Blood alive in the Chalice before me."
A pilgrim, born and baptised Catholic, shared with his convert wife, after venetrating the Eucharistic Miracle of Lanciano, "1 never believed in the physical presence of Jesus in the Eucharist. To me, it was strictly 'in memory of Him'. Now, I truly believe that my Jesus comes alive to me personally in the Consecrated Host that I consume at Holy Mass."
On one occasion, after the priest had shown all our pilgrims the Eucharistic Miracle, he came down to the foot of the altar, and made the following observation: "Remember, this miracle that you are witnessing now, and that you have traveled so far to witness, happens every day in every church in the world, at the consecration of the Mass."
How many tests have been made over the years, how many times Our Dear Lord Jesus allows Himself to be prodded and cut, examined under microscopes, and photographed. The most recent, an extensive scientific research done in 1970, used the most modern scientific tools available. The results of the tests are as follows:

The flesh is real flesh. The blood is real blood.

• The flesh consists of the muscular tissue of the heart (myocardium)
• The flesh and blood belong to the human species.
• The flesh and blood have the same blood type (AB).
• In the blood, there were found proteins in the same normal proportions as are found in the sero-proteic make up of fresh, normal blood.
• In the blood, there were also found these minerals: Chlorides, phosphorous, magnesium, potassium, sodium and calcium. The preservation of the flesh and of the blood, which were
  left in their natural state for twelve centuries (without any chemical preservatives) and exposed to the action of atmospheric and biological agents, remains an extraordinary phenomenon.

As part of this most recent investigation, the following comment was made: "Though it is alien to my task strictly speaking, I feel I should insert the following reflection into the study just completed: the clarification, which comes through in these studies, of the nature of the flesh gives little support to
the hypothesis of a 'fraud' perpetrated centuries ago. As a matter of fact supposing that the heart may have been taken from a cadaver, I maintain that only a hand experienced in anatomic dissection would have been able to obtain from a hollow internal organ such a uniform cut (as can still be glimpsed in the flesh)."
What the doctor, a scientist and not a theologian, is saying in simple language is that although it's not his task to speculate it would have been difficult, next to impossible, for anyone to have cut a slice of the heart in the way that it was done. He also states that it's highly doubtful that there was any fraud involved.
Another unusual characteristic of the blood is that when liquified, it has retained the chemical properties of freshly shed blood. When we cut ourselves and stain our clothes, the chemical properties of the blood are gone within 20 minutes to a half hour. If blood is not refrigerated within an hour maximum, the composition rapidly breaks down. If blood were taken from a dead body, it would lose its qualities quickly through decay. This blood is over 1250 years old and still contains all its properties, chemicals and protein of freshly shed blood. And yet in the testing, it was determined that no preservatives of any kind were found in the blood.

Jesus gives us His Heart again in the Eucharistic Miracle which is a Heart muscle. He gives us His Blood again in this miraculous form to heal us. He gives us His Blood with His Body in the Eucharist every day to heal us and nourish us. There are instances in history, which we'll explore in this book, where people lived for years on no other nourishment than the  Eucharist.

"He who feeds on my flesh and drinks my blood has life eternal, and I will raise him up on the last day. For my flesh is real food, and my blood real drink." John 6:54-56
We believe that the most perfect form of love is the Eucharistic Love of Jesus. In the Miracle of Lanciano, He loves us by revealing His very Heart and His very Blood. It helps us to understand the sacrifice of our Perfect Lamb, Jesus, in the Holy Mass. How much do I love you? Here is my Heart. How much do I love you? Here is my blood. being shed for you.

Each day during the Mass, Jesus, completely vulnerable, offers us His very heart for us to accept or reject. We become part of the Incarnation again: God, one with man-God be-coming man. As Mary carried Jesus below her heart, we too are allowed to carry now Jesus' very Heart, His Body, His Love in our heart. And we are never the same.

As a postscript to the Miracle of Lanciano, we should note that in 1978, a group of scientists from NASA performed an intensive examination on the Shroud of Turin, using all the sophisticated scientific equipment available to our Space Agency at that time. Among the many findings the scientists made in support of the authenticity of the Shroud, a very significant discovery was found regarding the blood type on the Shroud. It was AB positive, the same blood type as found in the Eucharistic Miracle of Lanciano. More and more, science has verified what we have believed in Faith for centuries.