The
True
Presence
of Jesus
Christ
in the
Holy
Eucharist,
Body,
Blood,
Soul,
and
Divinity...
Truth is a person, and that person
is one, and that person is Jesus Christ.
"I am the way, and the
truth, and the life."
These are the words of Jesus Christ in John
14:6
Therefore, truth is one. There can be only one truth, as there can be only
one Jesus Christ.
Whatever Jesus Christ said is true, because
He said it.
"He who does not believe the
Son, makes Him a liar."
1John 5:10
The Holy Eucharist in the Old Testament...
Consuming the Lamb Slain
(Rev 5:6), or participating in the Eucharistic Meal, or Supper, is prefigured
or "Typed" in the Old Testament. The Lamb
of GOD is depicted throughout the Bible as being
Jesus Christ...
"Behold, the Lamb of GOD,
who takes away the sin of the world."
These are words spoken by John the Baptist in John 1:29 as he saw Jesus
coming to him.
In Exodus 12:1-22, the Israelites, in order to avoid the slaying of their
firstborn by the "Angel of Death", were commanded by GOD to take
an unblemished male lamb
(12:5)
and slaughter it (12:6),
and apply its blood
to the two doorposts, and the lintels of every household which did partake
of the Lamb (12:7).
Now look at verse (12:8),
and you will clearly see that in order for their firstborn to be saved,
they had to eat
the Lamb as well.
Is this not what we do in the sacrifice of the Mass? Are we not to be saved
by consuming the Body
and the blood of
the Lamb as shown
in John Chapter 6:33-58?
In Exodus 16:13-16, is the story of the quail and the manna which fed the
Israelites as they proceeded through their desert trek. GOD provided the
bodily food for the hundreds of thousands involved. Can you imagine how
much food was required for all of these people every day? There were 600,000
men alone, not counting women and children. See Exodus 12:37.
The quail and the manna are "Types"
of the Holy Eucharist. See John 6:32.
The prophet Malachi tells us what is to come regarding the Holy Eucharist.
Malachi 1:11:
"For from the rising of the sun even to the going down, My name is
great among the Gentiles, and in every place there is sacrifice, and there
is offered to My name a CLEAN OBLATION."
Malachi has said there will be no more bloody sacrifices to GOD as was
done in the Old Testament. The Catholic Church offers the sacrifice of
the Mass, and a "clean oblation", the Holy Eucharist, all over
the world, and around the clock. This prophecy of Malachi has been fulfilled.
The Holy Eucharist in the New Testament...
In Matthew 26:26, He said, "Take
and eat; THIS IS MY BODY."
In Matthew 26:27-28 He said, "All of you drink
of this; FOR THIS IS MY BLOOD OF THE NEW COVENANT, WHICH IS BEING SHED
FOR MANY UNTO THE FORGIVENESS OF SINS."
These words of Jesus Christ,
faithfully recorded by St. Matthew, are the First
Mention of them in Holy Scripture. His Gospel
was written for the Jews, in order to try and convince them that the long
awaited Messiah had truly come, just as the Old Testament Prophets had
predicted He would. Therefore, Matthew refers to more Old Testament verses
than any of the four Gospel writers, since the Jews knew Holy Scripture
quite well. This Gospel, therefore, stands alone on its own merit, as do
all of the Gospels.
I challenge anyone to show me any hint of symbolism of the Body
and Blood of
Jesus Christ in
this Gospel of St. Matthew.
In Mark 14:22-24, are recorded, "Take;
THIS IS MY BODY", and "THIS
IS MY BLOOD OF THE NEW COVENANT, WHICH IS BEING SHED FOR MANY."
These words recorded by St. Mark are almost identical to those of St. Matthew,
and therefore, have the same meaning as those of St. Matthew under the
"Law of First Mention".
However, Mark wrote his Gospel to a different audience, the Romans. He
tries to show them that Jesus Christ is
the Divine Savior by including more of His miracles in this Gospel. St.
Mark's Gospel stands alone as do all of the Gospels.
I challenge anyone to show me any hint of symbolism of the Body
and Blood of
Jesus Christ in
this Gospel of St. Mark.
In Luke 22:19-20, are recorded, "THIS
IS MY BODY, WHICH IS BEING GIVEN FOR YOU; DO THIS IN REMEMBRANCE OF ME",
and "THIS CUP IS THE NEW COVENANT IN
MY BLOOD, WHICH SHALL BE SHED FOR YOU."
These words of Jesus Christ,
set down by St. Luke, are very similar and
have the same meaning as those of Matthew and Mark, and again follow the
"Law of First Mention".
St. Luke wrote to yet another audience, the Gentile converts. His Gospel
also stands alone on its own merit.
I challenge anyone to show me the symbolism of the Body
and Blood of
Jesus Christ in
this Gospel of St. Luke. Some may try to show that the word "remembrance"
means it is symbolic. However, if you would look at the original Greek
word used here, it is "anamnesis", which means not only to "remember",
but more importantly, "to make present". There is no symbolism
in these words recorded by St. Luke. To try and show symbolism in St. Luke's
Gospel, you would also have to show the symbolism in the Gospels of Matthew
and Mark as well. Each Gospel stands alone.
In John Chapter 6, the true presence is demonstrated in a most formidable
way. If you have not done so already, please read my file "John,
Chapter 6" for a verse by verse explanation.
At the beginning of the chapter, Jesus demonstrated
the feeding of the body by the multiplication of the loaves and fishes,
and the filling of five thousand people. Starting with verse 22 through
the end, He told us we need spiritual nourishment for our souls as well.
In verses 26-27 He said, "...you seek
Me, not because you have seen signs, but because you have eaten of the
loaves and have been filled. Do not labor for the food that perishes, but
for that which endures unto life everlasting, which the Son of Man will
give you."
How can nothing more than bread and grape juice fulfill these verses? These
two foods feed the body as did the loaves and fishes, but they do nothing
for the soul.
As I have recounted above from John 14:6, Jesus
said He is the "Life",
and in 6:56, He said, "He who eats My
flesh, and drinks My blood, abides in Me and I in him."
Abide means to live in.
Verse 53, "Amen, amen, I say to you,
unless you eat the flesh of the Son of Man, and drink His blood, YOU SHALL
NOT HAVE LIFE
WITHIN YOU."
Is consuming bread and grape juice going to fulfill verses 53 and 56? Where
is the symbolism?
Read these two verses again.
Count the number of times
Jesus said, He
is the bread, the living
bread, that it is His flesh and
it is His blood,
and that we must eat of His flesh and
drink His blood?
In John 6:66 (the 666 connection) who walked away from Jesus
and never returned? Was it the Jews who were
there? Did GOD give the Ten Commandments to the Hebrews only? You cannot
be selective of a single group, as the Gospels were written for all of
us. It was all of those, then and now, who refuse to believe His words
which He repeated over and over again. Why does a person repeat himself?
It is to drive home a point and to make it stick. But stick it did not
for many, then as now. All those who refuse to believe in the true presence
of Jesus Christ in
the Holy Eucharist, are those imbedded in John 6:66.
Some try to show that verse 63 shows that the whole chapter is symbolic.
However, "It is the spirit that quickens;
the flesh profits nothing: the words that I speak unto you, they are spirit,
and they are life"
(63), merely
shows that we cannot accept this mystery in too human a way, by having
an earthly view of things. See John 3:6, "That
which is born of the flesh is flesh; and that which is born of the Spirit
is spirit." If "the flesh profits
nothing", then Jesus
Christ died for
nothing. Verse 63 means that we should not have a carnal human understanding
of His words, but a spiritual understanding. See John 8:15, Rom 8:1-13,15:27,
1Cor 3:1-4,9:11, and 2Cor 10:4.
He who takes "The flesh profits nothing"
literally, denies the incarnation and humanity
of Jesus Christ."
It is interesting that those who do this are taking one verse and calling
it literal by itself, and all the while calling all of the other verses
around it figurative, or symbolic.
Again, if you try to show that John Chapter 6 is symbolic, then you have
to show the symbolism in the other three Gospels as well.
John 20:21, "He therefore said to them again,
'Peace be to you! As the Father has sent Me, I also
send you'."
What did Jesus say
here?
The Father sent Him to redeem us, to forgive us our sins, to open the Gates
of Heaven, and to bring us his life saving
food from Heaven, the manna for our souls, which is now His most precious
Body and Blood.
He did redeem us and He did open the Gates of Heaven. On the night of the
Last Supper, He established the Priesthood, and commanded them to "Do
this in remembrance of Me", thus perpetuating
the Holy Eucharist, and fulfilling the prophecy of Malachi 1:11. In John
20:22-23, He breathed upon them and said, "Receive
the Holy Spirit; whose sins you shall forgive, they are forgiven them;
and whose sins you shall retain, they are retained".
He thus empowered them to act in His Person, in "Persona
Christi", (2Cor 2:10). The priest had become
the hands and the voice of Jesus Christ.
Please read Matt 9:8, "But when the crowds saw it, they were struck
with fear, and glorified GOD WHO HAD GIVEN SUCH POWER TO MEN."
1Cor 10:16, "The cup
of the blessing that we bless, IS IT NOT THE SHARING OF THE
BLOOD OF
CHRIST? And the
bread that we break, IS IT NOT THE PARTAKING OF THE
BODY OF
THE LORD?"
Could St. Paul have said this any clearer than he did here? Where did he
say the "symbolic" sharing or the "symbolic" partaking?
This verse is absolutely to the point, and there is not a hint of symbolism
anywhere.
Did you notice the BLESSING THAT WE
BLESS, and the BREAD THAT WE
BREAK?
Here, Saint Paul clearly stated that he and the other Apostles have the
authority and the power
(Acts 1:8,2:2-4) to call down "THE WORD" with their word, and
the cup (of wine) is no longer wine, but the Blood
of Christ,
and the bread is no longer bread, but the Body
of Christ.
This authority and power bestowed upon the Apostles, was passed down to
their successors, the Priests and the Bishops, through the "Laying
on of Hands", in a process called "Apostolic
Succession". This process has been perpetuated
to this very day, and can be vividly seen in the unbroken line of the "Bishops
of Rome", the "Popes".
1Cor 11:23-26, St. Paul repeats the words of consecration
of Jesus Christ at
the last supper.
1Cor 11:27-29, St. Paul lays it on the line, "Therefore,
whoever eats this bread or drinks the cup of the Lord unworthily, will
be guilty of the Body and
the Blood of
the Lord (27).
But let a man prove himself, and so let him eat of that bread and drink
of the cup; (28)
FOR HE WHO EATS AND DRINKS UNWORTHILY, WITHOUT
DISTINGUISHING THE BODY, EATS AND DRINKS JUDGMENT (the
word is 'damnation' in the King James Bible) TO
HIMSELF." (29)
Wow! Just what is going on here? When Catholics receive Holy Communion,
the priest holds up the Sacred Host and says "The Body
of Christ".
The communicant responds with "Amen". The word "Amen"
means "so be it". It is an affirmation that we believe what the
priest has just said. Since each receptor is a member of the Body
of Christ, then
he or she is in communion with the other members of the Body
of Christ in
the Catholic Church. It is an affirmation that we believe and accept the
teachings of the Catholic Church. This is what St. Paul is telling us in
those three verses. This is also precisely the reason why Protestants should
not receive Holy Communion in the Catholic Church. They do not believe
it is the true Body and
Blood of Jesus
Christ, therefore they are not in communion
with the Catholic Church, and they are not believers of Catholic teachings.
If they were, then why would they still be Protestant?
CCC-1355 (Catechism of the Catholic Church)
On the road to Emmaus...
In Luke 24:13-35,
we have the story of two of the disciples walking on the road to Emmaus
shortly after the resurrection of Jesus Christ.
Jesus joined
them in their walk, but they did not recognize Him (16).
He interpreted all the Scriptures for them that referred to Himself (27)
and yet they still failed to recognize Him.
It was toward evening and they invited Him to dine with them (29).
Then something very dramatic happened as they reclined (30-31).
Jesus took bread,
and blessed it, and broke it, and gave it to them. And their eyes were
opened and with that, they immediately recognized
His
true
presence
in the
Breaking
of Bread,
the
Holy
Eucharist.
"And they themselves began to relate
what had happened on the journey, AND HOW THEY RECOGNIZED HIM IN THE BREAKING
OF THE BREAD." (35)
Protestants are correct when they say "it
is only a symbol", because for them, it IS only a symbol. You see,
they have no valid "Priestly Orders". They have no Apostolic
Succession and therefore, no valid Orders for the priesthood. They cannot
consecrate a host. They cannot call down "The Word" with their
word, as the Catholic priest can. However, they have no right or authority
whatsoever, to say that the Holy Eucharist, as consecrated by Catholic
priests, is only a symbolic gesture.
The Council of Trent...
Convened on December 4, 1545 and closed on December
4, 1563.
About 25 years after the Protestant reformation, the Catholic Church convened
the Council of Trent as a counter to the reformation, and for the refutation
of the heresies created by it. Here are the decrees of this council regarding
the True Presence of Jesus Christ in
the Holy Eucharist...
The Thirteenth Session: Decreed on March 8, 1547.
ON THE MOST HOLY SACRAMENT OF THE EUCHARIST...
CANON I.-If any one denieth, that, in the sacrament of the most holy Eucharist,
are contained truly, really, and substantially, the body and blood together
with the soul and divinity of our Lord Jesus Christ, and consequently the
whole Christ; but saith that He is only therein as in a sign, or in figure,
or virtue; let him be anathema*.
* Anathema
means, accursed, (let him be) cursed, excluded from the Kingdom of GOD,
banned, or excommunicated. The phrase "Let him be Anathema",
is used many times in Church Council decrees, and in so doing, makes that
statement in which it is contained an "Infallible Statement".
See 1Chron 2:7, Judith 16:23, Isa 65:20, Rom 9:3, 1Cor 12:3,16:22, and
especially Gal 1:8-9.
CANON lI.-If any one saith, that, in the sacred
and holy sacrament of the Eucharist, the substance of the bread and wine
remains conjointly with the body and blood of our Lord Jesus Christ, and
denieth that wonderful and singular conversion of the whole substance of
the bread into the Body, and of the whole substance of the wine into the
Blood-the species Only of the bread and wine remaining-which conversion
indeed the Catholic Church most aptly calls Transubstantiation; let him
be anathema.
CANON III.-If any one denieth, that, in the venerable sacrament of the
Eucharist, the whole Christ is contained under each species, and under
every part of each species, when separated; let him be anathema.
CANON IV.-If any one saith, that, after the consecration is completed,
the body and blood of our Lord Jesus Christ are not in the admirable sacrament
of the Eucharist, but (are there) only during the use, whilst it is being
taken, and not either before or after; and that, in the hosts, or consecrated
particles, which are reserved or which remain after communion, the true
Body of the Lord remaineth not; let him be anathema.
CANON V.-If any one saith, either that the principal fruit of the most
holy Eucharist is the remission of sins, or, that other effects do not
result therefrom; let him be anathema.
CANON VI.-If any one saith, that, in the holy sacrament of the Eucharist,
Christ, the only-begotten Son of God, is not to be adored with the worship,
even external of latria; and is, consequently, neither to be venerated
with a special festive solemnity, nor to be solemnly borne about in processions,
according to the laudable and universal rite and custom of holy church;
or, is not to be proposed publicly to the people to be adored, and that
the adorers thereof are idolators; let him be anathema.
CANON VII.-If any one saith, that it is not lawful for the sacred Eucharist
to be reserved in the sacrarium, but that, immediately after consecration,
it must necessarily be distributed amongst those present; or, that it is
not lawful that it be carried with honour to the sick; let him be anathema.
CANON VIII.-lf any one saith, that Christ, given in the Eucharist, is eaten
spiritually only, and not also sacramentally and really; let him be anathema.
CANON IX.-If any one denieth, that all and each of Christ's faithful of
both sexes are bound, when they have attained to years of discretion, to
communicate every year, at least at Easter, in accordance with the precept
of holy Mother Church; let him be anathema.
CANON X.-If any one saith, that it is not lawful for the celebrating priest
to communicate himself; let him be anathema.
CANON XI.-lf any one saith, that faith alone is a sufficient preparation
for receiving the sacrament of the most holy Eucharist; let him be anathema.
And for fear lest so great a sacrament may be received unworthily, and
so unto death and condemnation, this holy Synod ordains and declares, that
sacramental confession, when a confessor may be had, is of necessity to
be made beforehand, by those whose conscience is burthened with mortal
sin, how contrite even soever they may think themselves. But if any one
shall presume to teach, preach, or obstinately to assert, or even in public
disputation to defend the contrary, he shall be thereupon excommunicated.
What did the Church Fathers have
to say about the
True
Presence
in the
Holy
Eucharist?
The Didache (Did-Ah-Key), or teaching
of the Apostles, 9:1
Let no one eat or drink of the Eucharist with you except those who have
been baptized in the Name of the Lord; for it was in reference to this
that the Lord said, "Do not give that which is Holy to dogs."
Matthew 7:6
St. Ignatius of Antioch, Letter to the Romans, 7:3, 106AD
"I desire the bread of GOD, which is the flesh of Jesus Christ."
St. Ignatius of Antioch, Letter to the Smyrneans, 6:2,
106AD
"They abstain from the Eucharist and from prayer, because they do
not confess that the Eucharist is the Flesh of Our Savior Jesus Christ,
Flesh which suffered for our sins and which the Father, in His goodness,
raised up again. THEY WHO DENY THE GIFT OF GOD ARE PERISHING IN THEIR DISPUTES."
St. Justin the Martyr, First Apology, 65-66, 148 A.D.
"But we, after we have thus washed him who has been convinced and
has assented to our teaching, bring him to
the place where those who are called brethren
are assembled, in order that we may offer hearty prayers in common for
ourselves and for the baptized person, and for all others in every place,
that we may be counted worthy, now that we have learned the truth, by our
works also to be found good citizens and keepers of the commandments, so
that we may be saved with an everlasting salvation. Having ended the prayers,
we salute one another with a kiss. There is then brought to the president
of the brethren bread and a cup of wine mixed with water; and he taking
them, gives praise and glory to the Father of the universe, through the
name of the Son and of the Holy Ghost, and offers thanks at considerable
length for our being counted worthy to receive these things at His hands.
And when he has concluded the prayers and thanksgivings, all the people
present express their assent by saying Amen. This word Amen answers in
the Hebrew language to so be it. And when the president has given thanks,
and all the people have expressed their assent, those who are called by
us deacons give to each of those present to partake of the bread and wine
mixed with water over which the thanksgiving was pronounced, and to those
who are absent they carry away a portion.
And this food is called among us Eukaristia [the Eucharist], of which no
one is allowed to partake but the man who believes that
the things we teach are true, and who has been washed with the washing
that is for the remission of sins, and unto regeneration, and who is so
living as Christ has enjoined. For not as common bread and common drink
do we receive these; but in like manner as Jesus Christ our Saviour, having
been made flesh by the Word of God, had both flesh and blood for our salvation,
so likewise have we been taught that the food which
is blessed by the prayer of His Word, and from which our blood and flesh
by transmutation are nourished, IS THE FLESH
AND BLOOD OF THAT JESUS WHO WAS MADE FLESH. For the apostles, in
the memoirs composed by them, which are called Gospels, have thus delivered
unto us what was enjoined upon them; that Jesus took bread, and when He
had given thanks, said, "This do ye in remembrance of Me, this is
My body;" and that, after the same manner, having taken the cup and
given thanks, He said, "This is My blood;" and gave it to them
alone..."
St. Cyril of Jerusalem, Catechetical Lectures, 22(Mystagogic
4)6, 350AD
"Do not, therefore, regard the Bread and the Wine as simply that;
for they are, according to the Masters declaration, the Body and Blood
of Christ."
St. Gregory of Nyssa, The Great Catechism, 37, 383AD
"Rightly then, do we believe that the bread consecrated by the Word
of GOD has been made over into the Body of GOD the Word."
St. Ambrose of Milan, The Sacraments, 4:4:14, 390AD
"You may perhaps say: "My bread is ordinary." But that bread
is bread before the words of the Sacraments; where the consecration has
entered in, the bread becomes the Flesh of Christ."
St. John Chrysostom, Homilies on the First Corinthians,
24:4:7, 392AD
"When you see the Body of Christ lying on the altar, say to yourself,
Because of this Body I am no longer earth and ash, no longer a prisoner
but free...This is that Body which was blood-stained, which was pierced
by a lance, and from which gushed forth those saving fountains, one of
blood, the other of water, for all the world. This is the body which He
gave us, both to hold in reserve and to eat, which was appropriate to intense
love."
St. Augustine of Hippo, Sermons, 227, 393AD
"The Bread which you see on the altar, having been sanctified by the
Word of GOD, is the Body of Christ. That chalice, or rather, what is in
that chalice, having been sanctified by the Word of GOD, is the Blood of
Christ."
St. Cyril of Alexandria, Commentary on Matthew, 26:27,
428AD
"He states demonstratively: 'This is My Body,' and 'This is My Blood',
lest you might suppose the things you see are a figure. Rather, by some
secret of the all-powerful GOD the things seen are transformed into the
Body and Blood of Christ, truly offered in a sacrifice in which we, as
participants, receive the life-giving and sanctifying power of Christ."
Macarius, Bishop of Magnesia, Apocriticus, 3:23, 400 AD
"Christ took the bread and the cup, each in similar fashion, and said,
'This is My Body and this is My Blood'. Not a figure of His Body nor a
figure of His Blood, as some persons of petrified mind are wont to rhapsodize,
but in truth the Body and the Blood of Christ, seeing that His Body is
from the earth, and the bread and wine are likewise from the earth. Holy
Eucharist. The True Presence of Our Lord..."
Here are many more references to early
church writings of the True Presence.
The dates of these writings range through every century from 70 A.D. to
743 A.D..
Jxxx refers to "The Faith of the Early Fathers", by William A.
Jurgens, a 3 volume set.
Didache, 9:1. J6
Ignatius, Letter to the Romans 7:3. J54a
Ignatius, Letter to the Philadelphians 3:2. J56
Ignatius, Letter to the Smyrneans 6:2. J64
Justin Martyr, First Apology 66. J128
Irenaeus, Against Heresies 4:18:4. J234
Irenaeus, Against Heresies 4:33:2, 5:2:2. J240,249
Tertullian, Prayer 6:2, 19:1. J300a,301
Tertullian, The Crown 3:2. J367
Hippolytus of Rome, Apostolic Tradition 21. J394i
Clement of Alexandria, Instruct Children 2:2:19:4. J410
Origen, Homilies On Exodus Hom 13:3. J490
Origen, Homilies on Numbers Hom 7:2. J491
Cyprian, The Lapsed 15. J551
Aphraates, Treatises 12:6. J689
Ephraim, Homilies 4:4,4:6. *J707 J708
Athanasius, Sermon to the Newly Baptized J802
Cyril of Jerusalem, Catechetical Letters 21-23 Mystagogic 1:7,4:3,6,9 J840-846,848,850,853j
Hilary, The Trinity 8:14 J870
Gregory of Nyssa, Great Catechism 37. J1035
Gregory of Nyssa, Day of Lights Jaeger Vol 9, p225. J1062
Theodore of Mopsuestia, Comment on Matt 26:26. J1113e,f,n
Chrysostom, Homilies on Penance 9. J1137
Chrysostom, Homilies on Judas 1:6. J1157
Chrysostom, On Matthew 82:4. J1179
Chrysostom, On First Corinthians 24:4:7. J1195
Chrysostom, On Second Timothy 2:4. J1207
Ambrose, The Faith 4:10:124. J1270
Ambrose, The Mysteries 9:50,58. J1333-1334, *J1339-1340
Jerome, Commentaries on Matthew 4:26:26. J1390
Augustine, Letter to Boniface 98:9. J1424
Augustine, Sermons 227+. J1519-1520, *J1524, J1633, J1716
Augustine, Homilies on John 26:13. J1824
Cyril of Alexander, Commentary on Matthew 26:27. J2101
Macarius the Magnesian, Apocriticus 3:23. J2166
Damascene, Source of Knowledge 3:4:13. J2371
Eucharistic Miracles...
For hundreds of years, and in diverse places, Eucharistic
Miracles have occurred. These listed here are well documented from both
Church and secular sources, and have been declared unexplainable by science
and therefore, are genuine miracles from GOD. Some of the Sacred Hosts
turned into real human flesh,
some have bled real human blood,
some have exuded a pure olive oil of a species of olive tree not found
on earth. Others have lasted inexplicably for centuries, whereas if they
were simply bread, would have disintegrated within just a few years. Many,
you can see today, in or near the cities or towns in which they were manifested.
When and where they occurred:
700, Lanciano Italy.
1153, Blaine France.
1171, March 28, Ferraro Italy.
1194, Augsburg Germany.
1200's early, St Anthony of Padua and the mule*.
1200's late, Santarem Portugal.
1225 - 1247, (time frame) Santarem Portugal.
1228, Altari Italy.
1230, December 30, Florence Italy.
1239, Daroca Spain.
1252, Assisi Italy, St Clare.
1263, Bolsena and Orvieto Italy. Peter of Prague.
1273, Offida Italy.
1280, Slavonice Czechoslovakia.
1290, Paris France.
1294, Venice Italy.
1300, Cebrero Spain.
1300, Aninon Spain.
1300's, Cascia Italy.
1317, Viversel Belgium.
1330, Walldurn Germany.
1331, March 31, Blanot France.
1333, Feast of Ascension, Bologna Italy, 12 year old Bl. Imelda Lambertini.
1345, March 15, Amsterdam Netherlands.
1345, Krakow Poland.
1356, April 25, Macereta Italy.
1369, October 4, Brussels Belgium.
1372, Siena Italy, St Catherine.
1374, Middleburg, Netherlands.
1379, Boxtel Holland.
1384, Holy Thursday, Seefield Austria.
1405, Ittre Belgium, Bois Seigneur Isaac.
1412, Bagno Di Romagna Italy.
1417, Regensburg-Deggendorf-Erding Germany.
1427, Zaragoza Spain.
1433, Dijon France.
1433, Avignon France.
1447, Ettiswill Switzerland.
1450's? Langenwiese Poland-Czechoslovakia area.
1453, Turin Italy.
1472, Volterra Italy.
1601, La Viluena Spain.
1730, Siena Italy.
*A
doubter challenged St. Anthony that his mule would not respond to the "True
Presence".
St. Anthony took the challenge. The man did not feed his mule for several
days and St. Anthony brought out the Holy Eucharist and the man brought
out food for the animal. The mule ignored the food and knelt down on its
front legs to the "True Presence" of Jesus
Christ in the Holy Eucharist.
You can read about, and see pictures of some of these Eucharistic Miracles
in a book titled, "Miracles of the Eucharist".
This is a picture of a genuine Eucharistic
Miracle. It is of a bleeding Sacred Host.
This is My Body. This is My Blood.
Matthew 26:26-28
"He who does not believe the Son, makes Him a liar."
1John 5:10
"For in the wrath of GOD is revealed from heaven
against all ungodliness and wickedness
of those men who in wickedness hold back the truth of GOD..."
Rom 1:18
"...but wrath and indignation to those who are contentious,
and who do not submit to the truth but assent to iniquity."
Rom 2:8
Where the True Presence of the Holy Eucharist is, there
is Jesus Christ.
Where Jesus Christ is, there is the Catholic Church.
©
Written and Compiled by Bob
Stanley, April 7, 2000
Updated September 18, 2000
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