The Guardian Angel: Eucharistic Miracle, Santarem, Portugal 1247
August 29, 2017
What a joy to be able to hear the words directly from one of the Doctors of the Church,St. Athanasius, please seek wisdom in your walk with Jesus so that you will understand the words of His wisdom coming through this great Doctor, this is continued from last week's presentation and is followed by one of the greatest Eucharistic Miracles and only about 40 miles from Fatima. What timing, as we first continue with the words of Athanasius, To Jesus through Mary, GregoryMary
It was impossible, therefore, that God should leave man to be carried off by corruption, because it would be unfitting and unworthy of Himself.
(7) Yet, true though this is, it is not the whole matter. As we have already noted, it was unthinkable that God, the Father of Truth, should go back upon His word regarding death in order to ensure our continued existence. He could not falsify Himself; what, then, was God to do? Was He to demand repentance from men for their transgression? You might say that that was worthy of God, and argue further that, as through the Transgression they became subject to corruption, so through repentance they might return to incorruption again. But repentance would not guard the Divine consistency, for, if death did not hold dominion over men, God would still remain untrue. Nor does repentance recall men from what is according to their nature; all that it does is to make them cease from sinning. Had it been a case of a trespass only, and not of a subsequent corruption, repentance would have been well enough; but when once transgression had begun men came under the power of the corruption proper to their nature and were bereft of the grace which belonged to them as creatures in the Image of God. No, repentance could not meet the case. What--or rather Who was it that was needed for such grace and such recall as we required? Who, save the Word of God Himself, Who also in the beginning had made all things out of nothing? His part it was, and His alone, both to bring again the corruptible to incorruption and to maintain for the Father His consistency of character with all. For He alone, being Word of the Father and above all, was in consequence both able to recreate all, and worthy to suffer on behalf of all and to be an ambassador for all with the Father.
(8) For this purpose, then, the incorporeal and incorruptible and immaterial Word of God entered our world. In one sense, indeed, He was not far from it before, for no part of creation had ever been without Him Who, while ever abiding in union with the Father, yet fills all things that are. But now He entered the world in a new way, stooping to our level in His love and Self-revealing to us. He saw the reasonable race, the race of men that, like Himself, expressed the Father's Mind, wasting out of existence, and death reigning over all in corruption. He saw that corruption held us all the closer, because it was the penalty for the Transgression; He saw, too, how unthinkable it would be for the law to be repealed before it was fulfilled. He saw how unseemly it was that the very things of which He Himself was the Artificer should be disappearing. He saw how the surpassing wickedness of men was mounting up against them; He saw also their universal liability to death. All this He saw and, pitying our race, moved with compassion for our limitation, unable to endure that death should have the mastery, rather than that His creatures should perish and the work of His Father for us men come to nought, He took to Himself a body, a human body even as our own. Nor did He will merely to become embodied or merely to appear; had that been so, He could have revealed His divine majesty in some other and better way. No, He took our body, and not only so, but He took it directly from a spotless, stainless virgin, without the agency of human father--a pure body, untainted by intercourse with man. He, the Mighty One, the Artificer of all, Himself prepared this body in the virgin as a temple for Himself, and took it for His very own, as the instrument through which He was known and in which He dwelt. Thus, taking a body like our own, because all our bodies were liable to the corruption of death, He surrendered His body to death instead of all, and offered it to the Father. This He did out of sheer love for us, so that in His death all might die, and the law of death thereby be abolished because, having fulfilled in His body that for which it was appointed, it was thereafter voided of its power for men. This He did that He might turn again to incorruption men who had turned back to corruption, and make them alive through death by the appropriation of His body and by the grace of His resurrection. Thus He would make death to disappear from them as utterly as straw from fire.
(9) The Word perceived that corruption could not be got rid of otherwise than through death; yet He Himself, as the Word, being immortal and the Father's Son, was such as could not die. For this reason, therefore, He assumed a body capable of death, in order that it, through belonging to the Word Who is above all, might become in dying a sufficient exchange for all, and, itself remaining incorruptible through His indwelling, might thereafter put an end to corruption for all others as well, by the grace of the resurrection. It was by surrendering to death the body which He had taken, as an offering and sacrifice free from every stain, that He forthwith abolished death for His human brethren by the offering of the equivalent. For naturally, since the Word of God was above all, when He offered His own temple and bodily instrument as a substitute for the life of all, He fulfilled in death all that was required. Naturally also, through this union of the immortal Son of God with our human nature, all men were clothed with incorruption in the promise of the resurrection. For the solidarity of mankind is such that, by virtue of the Word's indwelling in a single human body, the corruption which goes with death has lost its power over all. You know how it is when some great king enters a large city and dwells in one of its houses; because of his dwelling in that single house, the whole city is honored, and enemies and robbers cease to molest it. Even so is it with the King of all; He has come into our country and dwelt in one body amidst the many, and in consequence the designs of the enemy against mankind have been foiled and the corruption of death, which formerly held them in its power, has simply ceased to be. For the human race would have perished utterly had not the Lord and Savior of all the Son of God, come among us to put an end to death.
(10) This great work was, indeed, supremely worthy of the goodness of God. A king who has founded a city, so far from neglecting it when through the carelessness of the inhabitants it is attacked by robbers, avenges it and saves it from destruction, having regard rather to his own honor than to the people's neglect. Much more, then, the Word of the All-good Father was not unmindful of the human race that He had called to be; but rather, by the offering of His own body He abolished the death which they had incurred, and corrected their neglect by His own teaching. Thus by His own power He restored the whole nature of man. The Savior's own inspired disciples assure us of this.
We read in one place: " For the love of Christ constraineth us, because we thus judge that, if One died on behalf of all, then all died, and He died for all that we should no longer live unto ourselves, but unto Him who died and rose again from the dead, even our Lord Jesus Christ.
" And again another says: "But we behold Him Who hath been made a little lower than the angels, even Jesus, because of the suffering of death crowned with glory and honor, that by the grace of God He should taste of death on behalf of every man." The same writer goes on to point Our why it was necessary for God the Word and none other to become Man: "For it became Him, for Whom are all things and through Whom are all things, in bringing many sons unto glory, to make the Author of their salvation perfect through suffering.
 He means that the rescue of mankind from corruption was the proper part only of Him Who made them in the beginning. He points out also that the Word assumed a human body, expressly in order that He might offer it in sacrifice for other like bodies: "Since then the children are sharers in flesh and blood, He also Himself assumed the same, in order that through death He might bring to nought Him that hath the power of death, that is to say, the Devil, and might rescue those who all their lives were enslaved by the fear of death.
" For by the sacrifice of His own body He did two things: He put an end to the law of death which barred our way; and He made a new beginning of life for us, by giving us the hope of resurrection. By man death has gained its power over men; by the Word made Man death has been destroyed and life raised up anew. That is what Paul says, that true servant of Christ: For since by man came death, by man came also the resurrection of the dead. Just as in Adam all die, even so in Christ shall all be made alive,
" and so forth. Now, therefore, when we die we no longer do so as men condemned to death, but as those who are even now in process of rising we await the general resurrection of all, "which in its own times He shall show,"
 even God Who wrought it and bestowed it on us. This, then, is the first cause of the Savior's becoming Man. There are, however, other things which show how wholly fitting is His blessed presence in our midst; and these we must now go on to consider.
Eucharistic Miracle, Santarem, Portugal 1247
The Eucharistic miracle of Santarém, together with that of Lanciano, is considered among the most important Eucharistic miracles. Numerous studies and canonical analyses were carried out on the relics. The Host changed into bleeding Flesh and Blood flowed out of the Blessed Sacrament.
Both relics are preserved to this day in the Church of St. Stephen in Santarém. ome Popes granted plenary indulgences to this Eucharistic miracle: Pius IV, St. Pius V, Pius VI, and Pope Gregory XIV. Still today, in the Church of St. Stephen of Santarém, it is possible to admire these precious relics.
According to the date recorded in the document commissioned by King Alfonso IV in 1346, on February 16, 1266 in Santarém, a young woman overcome with jealousy for her husband, consulted a sorceress who told her to go to the church and steal a consecrated Host to use for a love potion.
The woman stole the Host and hid the Holy Eucharist in a linen cloth that immediately became stained with Blood. Frightened by this, she ran home and opened the kerchief to see what had happened. To her amazement, she saw that the Blood was gushing from the Host. The confused woman stored the Particle in a drawer in her bedroom.
That night the drawer began to emit brilliant rays of light which illuminated the room as if it were daytime. The husband was also aware of the strange phenomenon and questioned his wife, who was obligated to tell him everything. The next day, the couple informed the pastor, who went to the home to remove the Host and return the Blessed Sacrament to the Church of St. Stephen in solemn procession, accompanied by many religious and lay people.
The Host bled for three consecutive days, and was then placed in a beautiful reliquary made of beeswax. In 1340 another miracle occurred. When the priest opened the tabernacle, he found the beeswax vase broken into many pieces: in its place was a crystal vase containing the Blood mixed with the wax.
The Sacred Host is now preserved in an 18th century Eucharistic throne above the main altar. The Church of St. Stephen is now known as the Shrine of the Holy Miracle. Throughout the centuries, on various occasions the Host gave new emissions of Blood, and in some cases various images of Our Lord were seen in the Holy Eucharist.
Among the witnesses of this prodigy is St. Francis Xavier, the apostle of the Indies, who visited the shrine before going on the missions. Every year since the miracle occurred, on the second Sunday of April, the precious relic is processed from the home of the couple to the Church of St. Stephen. The couple’s home became a chapel in the year 1684.