Reminder of Sacrilege

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A reminder to folks of the horrible sacrileges everywhere:









These are photographs taken with unconsecrated hosts, and black gloves so as to better show the sacrilege.

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'HAVING received information from many persons of the wonderful occurrence that I am now going briefly to relate, I endeavored to collect evidence sufficient to enable me to publish an account of it; and I first obtained a full relation of the fact, written by a priest of the same town, who was one of the eye-witnesses of the miracle. But not satisfied with this, I read myself the authentic process that was drawn up by the Archi-episcopal Court of Naples, by order of his Eminence Cardinal Sersale, the present Archbishop. The process is very long, consisting of 364 pages a most careful investigation into the facts having been made by the officers of the court from the evidence of many priests and lay persons, all of whom, in perfect agreement, made their depositions on oath.

It happened on the morning of the 28th of January, in the past year 1772, at a place called S. Pietro a Paterno, in the diocese of Naples, that the tabernacle of the parish church, in which the Blessed Sacrament was reserved, was found open, and that the two ciboriums, a large and a small one, containing many particles, had been taken away.

For several days the whole neighbor hood was in the greatest distress and grief; and though the most diligent search was made, no tidings could be obtained either of the ciboriums or of the sacred particles.

At last, on Thursday, the 18th of February, a certain youth, Giuseppe Orefice, of about eighteen years old, as he was passing in the evening near the property of the Duke of Grottolelle, saw a number of lights, which had the appearance of bright stars. The following evening he saw the same thing, and on coming home he told his father what he had seen; his father, however, would not believe him.

On the following day, about an hour before sunrise, the father was passing by the same spot, with Giuseppe and his brother Giovanni (a child of eleven years), who, turning to his father, said: "See, father, the lights of which Giuseppe spoke to you yesterday evening, and you would not believe him!"

On the evening of the same day, the same boys, on coming home, again saw the lights in the same place. Don Girolamo Guarino, the confessor of Giuseppe Orefice, was then informed of it, who, in company with his brother Don Diego, also a priest, went to the spot where the lights had been seen, and meanwhile sent for Orefice, who, on coming there with his brother and a person called Tomaso Piccino, again saw the lights; but at that time the priests saw nothing.

On the evening of Monday, the 23d-of February, Orefice returned to the spot with Piccino and a man named Carlo Marotta, and met on the road two strangers, who stopped and asked them what those many lights were which they had just distinctly seen, and which twinkled like stars. They replied that they did not know; and, taking leave of the strangers, they ran in haste to mark the spot where they had seen the lights. As soon as they had marked the spot, which was distant a few steps from the hedge, and in which was a poplar-tree higher than the rest of the trees, they went to find the two priests already mentioned, told them what had occurred, and returned all together to the spot.

When they were all there, with a child of five years, nephew to the two priests, the child cried out: "See, there are the lights, which look like two candles." (Here we must observe, that the lights did not always appear in the same manner.) At the same moment Orefice saw these two lights, and said they shone like two stars; Carlo and Tomaso also saw them, and three Other children of Signer Guarino, close to the poplar already mentioned.

After this they heard the shouting of many people, who, from a stack of straw which was on the property, were begging the priest to come and see in the stack a great light in the appearance of a flame. In the mean time, a woman named Lucia Marotta threw herself with her face to the ground on the spot where the light was seen.

The priests and many other persons ran up, and having lifted up the woman, commenced to dig the ground; but then they found nothing. The two brothers, Giuseppe Orefice, with Tomaso Piccino and Carlo Marotta, then returned to the town; and going along the Strada Regia they heard the cries of those who had remained on the spot. Going back there, Piccino fell suddenly upon his face; and after a few steps, Giuseppe felt him self pushed forward on the shoulders, and he also at once fell to the ground. In the same way, and at the same moment, the other two, Carlo Marotta and Giovanni, Giuseppe's brother, also fell; and all four felt their heads wounded, as if they had received a severe blow with a stick.

Having risen, they went forward a few steps; Giuseppe, as also Carlo, Tomaso, and Giovanni, saw a brilliant light as of the sun coming forth from beneath the poplar-tree; and they all four saw rising out of this light, to about four or five feet in height, a dove, which was almost as brilliant as the light itself: the dove, however, gliding down into the earth at the foot of the poplar, from which it came out, disappeared, as also did the light. What the dove signified is not known; but it appears certain that it was something supernatural; and all the persons already mentioned gave evidence of the fact upon oath before the Vicar-General of Naples.

After this, remaining in the same place, they all cried out: "See, there are the lights!" And going on their knees they began to seek for the sacred particles. While Piccino was scooping out the earth with his hands, they saw one particle come out white as paper. They then sent to call the priests. Don Diego Guarino came, and kneeling down he took the sacred particle and put it in a white linen handkerchief, amid the tears and devotion of all the people, who wept bitterly.

He then began to search more carefully; and having removed some more earth, he saw a group of about forty particles appear, which had not lost their whiteness, although they had been buried for nearly a month from the time they were stolen. They were placed in the same handkerchief, and the earth in which they were found was also removed.

It being now rumored about, other priests of the place came to the spot, bringing with them a ciborium, cotta, stole, canopy, and torches. In the mean time a priest and a gentleman went to Monsignor the Vicar-General to know what was to be done. An order came that the particles should be carried in procession to the church. They did so, and arrived at the church about half-past eleven at night, when the particles were placed in the tabernacle.

This took place on the night of the 24th of February. The people were much consoled, but not fully so, be cause the greater part of the particles, as was supposed, were still wanting.

But on the evening of the following Tuesday, the 25th, a small light, but very brilliant, was seen in the same place as at the first, by many persons, country-people, gentlemen, as also by the priests Don Diego Guarino and Don Giuseppe Lindtner, who wrote for me an account of the whole affair, as I mentioned at the begin ning. This priest, being much terrified, pointed to a mustard-plant which was growing there, and cried out: "O Jesus, O Jesus! look at the light there, look at it!" Upon which the others also saw a most dazzling light which rose about a foot and a half from the ground, and formed itself on the top into the figure of a rose. Giuseppe Orefice, who was there, affirmed that the light was so brilliant that his eyes remained for some time dazzled and dimmed.

They began, therefore, to seek the remainder of the particles in that place, but found none; but on the evening of the following day, the 26th of February, a number of lights was seen round the stack of straw by three cavalry soldiers of the regiment called Borbone, Pasquale de S. Angelo of the diocese of Atri and Penne, Giuseppe Lanzano, and Angelo di Costanzo of Acerra, who were all examined before the archiepiscopal court. These deposed before Monsignor the Vicar-General, that as they were riding round the royal villa of Caserta, where his majesty the king then resided, they saw on the property above mentioned "several lights like shining stars." These are the very words of the soldiers, as taken down in the process.'

. . . The rest of the story may be read in 'The Holy Mass' by St. Alphonsus Maria de Liguori.

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More histories from another source:

"On August 14, 1730 the yearly procession in honor of Our Lady's Assumption was taking place in Siena. Practically the whole town turned out for the feast leaving the Church of St. Francis unattended. At the same time the town's people were occupied in honoring the Queen of Heaven thieves desecrated her Son present in the Eucharist by stealing a large ciborium full of consecrated hosts.

When the theft was discovered the people were shocked and went into mourning. They prayed for pardon for this terrible sacrilege and begged God for light on how to recover the Sacred particles. Their petitions were heard. Within three days the hosts were found. On the morning of the 17th a choir boy in the Church of Holy Mary in Provenzano, near the Church of St. Francis, noticed something white in the alms box. There among the dust and cobwebs were the Sacred Particles. The Archbishop himself carefully cleaned and counted them, one by one. There were 351 Sacred Hosts that were brought back with great solemnity to the Church of St. Francis.

But this was not the end; it was the beginning of a tremendous Eucharistic prodigy that is still going on. The Conventual Franciscan friars who now had the hosts restored to their church could not consume them as there was a continuous procession of people from Siena who came to adore the Sacred Particles day after day. It soon became evident that contrary to natural conditions the Particles remained in their original freshness. From time to time, over the centuries, the Sacred Particles were received in Holy Communion, so that now there are only 223 Particles remaining. But these are still in a state of perfect preservation. "

...

"During the 13th century St. Anthony of Padua was reported to have converted a hardened heretic through a rather unique contest. The heretic, by the name of Bononillo, was unmoved by the reasoning of the "hammer of heretics," as St. Anthony was called. Bononillo was as stubborn as the mule that stood beside him.

Eyeing the mule, Anthony made an offer to Bononillo. He asked him whether he would give up his heresy if the mule were to bow down and adore its Creator present in the Blessed Sacrament. The heretic answered he would, provided he could lay down certain conditions: for two days the mule was not to be fed, and on the third day it was to be led into the public square. On one side of the square would be placed a tempting pile of fresh feed, on the opposite side Anthony could stand with what Bononillo contemptuously called the "body of Christ." Anthony agreed, but in all humility made one condition. If the animal did not kneel before the Blessed Sacrament, his sins alone were to be blamed.

The day arrived for this strange contest and the square was crowded with people. When the derisive Bononillo arrived with his half-starved mule, he was fully confident that his mule had sense and appetite enough to go after the feed. But he was wrong. Anthony had implored his Lord in the intervening two days for the soul of this heretic. God did not let his faithful servant down. When turned loose, the mule without the least hesitation advanced towards Anthony and knelt in an attitude of adoration before the Blessed Sacrament. With much emotion and contrition the heretic too fell on his knees and gave up his heresy."

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'. . . the highest place belongs to the sacraments whereby man is sanctified: chief of which is the sacrament of the Eucharist, for it contains Christ Himself.

Wherefore the sacrilege that is committed against this sacrament is the gravest of all.

The second place, after the sacraments, belongs to the vessels consecrated for the administration of the sacraments; also sacred images, and the relics of the saints, wherein the very persons of the saints, so to speak, are reverenced and honored. After these come things connected with the apparel of the Church and its ministers; and those things, whether movable or immovable, that are deputed to the upkeep of the ministers. And whoever sins against any one of the aforesaid incurs the crime of sacrilege.'

St. Thomas Aquinas

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I wish to add that though these are not photographs I took personally, I have personally purchased unconsecrated hosts and verified this result. Therefore anyone can do the same, easily for example by contacting a local church's supplier, or through a church supply catalogue. There is the gravest of sacrileges everywhere. People must sadly consider whether they can even walk into many places at all for fear of committing the sacrilege of treading upon the Body of Our Lord as the people there have no care or notice for His Body and Blood.


'But only the high priest entered the inner room, and that only once a year, and never without blood, which he offered for himself and for the sins the people had committed in ignorance.'

Hebrews 9:7

'And the priest shall take of the blood that shall be for sin: and he shall put it on the posts of the house, and on the four corners of the brim of the altar, and on the posts of the gate of the inner court. And so shalt thou do in the seventh of the month for every one, that hath been ignorant, and was deceived by error, and you shall expiate for the house.'

Ezekiel 45:19-20

'And you shall know the truth, and the truth shall make you free.'

John 8:32

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Canons from the Council of Trent

883 Can. 1. If anyone denies that in the sacrament of the most holy Eucharist there are truly, really, and substantially contained the body and blood together with the soul and divinity of our Lord Jesus Christ, and therefore the whole Christ, but shall say that He is in it as by a sign or figure, or force, let him be anathema [cf. n. 874,876 ].

884 Can. 2. If anyone says that in the sacred and holy sacrament of the Eucharist there remains the substance of bread and wine together with the body and blood of our Lord Jesus Christ, and denies that wonderful and singular conversion of the whole substance of the bread into the body, and of the entire substance of the wine into the blood, the species of the bread and wine only remaining, a change which the Catholic Church most fittingly calls transubstantiation: let him be anathema [cf. n. 887 ]

885 Can 3. If anyone denies that the whole Christ is contained in the venerable sacrament of the Eucharist under each species and under every part of each species, when the separation has been made: let him be anathema [cf. n. 876 ].

886 Can. 4. If anyone says that after the completion of the consecration that the body and blood of our Lord Jesus Christ is not in the marvelous sacrament of the Eucharist, but only in use, while it is taken, not however before or after, and that in the hosts or consecrated particles, which are reserved or remain after communion, the true body of the Lord does not remain: let him be anathema [cf. n. 876 ].

887 Can. 5. If anyone says that the special fruit of the most Holy Eucharist is the remission of sins, or that from it no other fruits are produced: let him be anathema [cf. 875].

888  Can. 6: If anyone says that in the holy sacrament of the Eucharist the only-begotten Son of God is not to be adored even outwardly with the worship of latria(the act of adoration), and therefore not to be venerated with a special festive celebration, nor to be borne about in procession according to the praiseworthy and universal rite and custom of the holy Church, or is not to be set before the people publicly to be adored, and that the adorers of it are idolaters: let him be anathema [cf. n. 878]

889 Can. 7. If anyone says that it is not lawful that the Holy Eucharist be reserved in a sacred place, but must necessarily be distributed immediately after the consecration among those present; or that it is not permitted to bring it to the sick with honor: let him be anathema [cf. n. 879].

890  Can. 8. If anyone says that Christ received in the Eucharist is received only spiritually, and not also sacramentally and in reality: let him be anathema [cf.n. 881].

891   Can. 9. If anyone denies that all and each of the faithful of Christ of both sexes, when they have reached the years of discretion, are bound every year to communicate at least at the Feast of the Resurrection according to the precept of holy mother Church: let him be anathema [cf. n. 437].

892  Can. 10. If anyone says that it is not lawful for a priest celebrating to communicate himself: let him be anathema [cf. n. 881].

893  Can. 11. If anyone says that faith alone is sufficient preparation for receiving the sacrament of the most Holy Eucharist: let him be anathema. And that so great a Sacrament may not be unworthily received, and therefore unto death and condemnation, this holy Council ordains and declares that sacramental confession must necessarily be made beforehand by those whose conscience is burdened by mortal sin, however contrite they may consider themselves. If anyone moreover teaches the contrary or preaches or obstinately asserts, or even publicly by disputation shall presume to defend the contrary, by that fact itself he is excommunicated.

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Canons from the Council of Trent

Canons on the Most Holy Sacrifice of the Mass

948 Can. 1. If anyone says that in the Mass a true and real sacrifice is not offered to God, or that the act of offering is nothing else than Christ being given to us to eat: let him be anathema [cf. n. 938 ].

949 Can. 2. If anyone says that by these words: "Do this for a commemoration of me" [ Luke 22:19;1 Cor. 11:24], Christ did not make the apostles priests, or did not ordain that they and other priests might offer His own body and blood: let him be anathema [cf. n. 938 ].

950 Can. 3. If anyone says that the sacrifice of the Mass is only one of praise and thanksgiving, or that it is a mere commemoration of the sacrifice consummated on the Cross, but not one of propitiation; or that it is of profit to him alone who receives; or that it ought not to be offered for the living and the dead, for sins, punishments, satisfactions, and other necessities: let him be anathema [cf. n. 940 ].

951  Can. 4. If anyone says that blasphemy is cast upon the most holy sacrifice of Christ consummated on the Cross through the sacrifice of the Mass, or that by it He is disparaged: let him be anathema [cf. n. 940 ].

952 Can. 5. If anyone says that it is a deception for Masses to be celebrated in honor of the saints and to obtain their intercession with God, as the Church intends: let him be anathema [cf. n. 941 ].

953  Can. 6. If anyone says that the canon of the Mass contains errors, and should therefore be abrogated: let him be anathema [cf. n. 942].

954 Can. 7. If anyone says that the ceremonies, vestments, and outward signs, which the Catholic Church uses in the celebration of Masses, are incentives to impiety rather than the services of piety: let him be anathema [cf. n.943 ].

955 Can. 8. If anyone says that Masses in which the priest alone communicates sacramentally, are illicit and are therefore to be abrogated: let him be anathema [cf. n. 944].

956 Can. 9. If anyone says that the rite of the Roman Church, according to which a part of the canon and the words of consecration are pronounced in a low tone, is to be condemned, or that the Mass ought to be celebrated in the vernacular only, or that water should not be mixed with the wine that is to be offered in the chalice because it is contrary to the institution of Christ: let him be anathema [cf. n. 943, 945 f.].