Eucharist Miracle Eucharist Miracles

The Mother of the Eucharist is present in the Encyclical letter "Ecclesia de Eucharistia"

This Encyclical of April 17, 2003 is an other sign of the triumph of Jesus the Eucharist and of the Mother of the Eucharist.

The latest Pope's Encyclical "Ecclesia de Eucharistia" is the document ratifying the truthfulness of all the teachings we have received in the thaumaturgical place. Some of them belong to the doctrine of the Church, rediscovered and spread by our Bishop, instead others are contained in the letters of God brought to us by the Mother of the Eucharist.

The first chapter, "The Mystery of Faith", affirms the real presence of Jesus with his Body, Blood, Soul and Divinity in the Eucharist: "The sacramental re-presentation of Christ's sacrifice, crowned by the resurrection, in the Mass involves a most special presence which - in the words of Paul VI - "is called 'real' not as a way of excluding all other types of presence as if they were 'not real', but because it is a presence in the fullest sense: a substantial presence whereby Christ, the God-Man, is wholly and entirely present" (15).

This teaching is present in all the catecheses and the homilies of our Bishop who, together with Marisa, made vain a masonic plan, carried on for decades by some clergymen with obstinacy and determination. This plan consisted in the elimination of the Eucharist and in the abolition of the eucharistic cult.

For these enemies of God and of the Church, the Eucharist had to be considered neither the actualisation of Christ's sacrifice on the Cross, nor the real presence of Jesus with his Body, Blood, Soul and Divinity, but simply a memory and an empty commemoration of an event that took place many centuries ago.

This explains the fierce fight these unlucky persons put up against the Bishop and Marisa and all that happened in the thaumaturgical place. The great eucharistic miracles, the letters of God brought by the Mother of the Eucharist and the Bishop's catecheses were an evident obstacle for their plan.

These clergymen, blinded by the wickedness, did not realize that God "scattered the proud in the imagination of their hearts" (Luke 1,51) and cannot be defeated. So they not only lost, but overwhelmed by Jesus the Eucharist's strength, even without believing and loving the Eucharist, they organized eucharistic days, attended eucharistic congresses and spoke about the eucharistic mystery. For their homilies and writings they used the Mother of the Eucharist's messages and took thoughts and reflections from the Bishop's catecheses, but without ever citing the source.

In April 2000 Jesus himself had already announced this situation: "Through all the letters that God gave to Mary, Mother of the Eucharist and many our teachings concerning Jesus the Eucharist, that Jesus who bled, they have opened the tabernacles and started doing adoration again. They wanted to show that what is written in the letters of God is not true, but for us, especially for you, this must not be important; it is important that they adore Me, Jesus, that they adore the Eucharist and receive me in a state of grace. If the men of the Church act in spite of revenge, it must not concern you; you must be happy because many parishes have opened the tabernacle again, they have let the ostensory stand out with the Eucharist and they pray on shifts. All this has become reality thanks to the Bishop who taught you how to love and thanks to the victim of the Eucharist" (Letter of God, 20th April 2000).

This Encyclical is an other sign of the triumph of Jesus the Eucharist and of the Mother of the Eucharist.

The Mother of the Eucharist said many times that by receiving Jesus the Eucharist, we live the joy of Paradise on Earth: "The Mum wants to bring you all to the Paradise to enjoy. Who receives my Son Jesus in a state of grace already has got the Paradise inside himself, because God the Father, God the Son and God the Holy Spirit are present inside him" (Letter of God, 16th November 1996). Also Jesus Himself affirmed the same thing: "When you receive Jesus the Eucharist don't you feel joy inside yourselves? Don't you have a corner of Paradise, indeed the whole Paradise inside yourselves?" (Letter of God, 3rd December 1998).

In the Encyclical this teaching is reported: "The Eucharist is a straining towards the goal, a foretaste of the fullness of joy promised by Christ (cf. Jn 15:11); it is in some way the anticipation of heaven, the "pledge of future glory". In the Eucharist, everything speaks of confident waiting "in joyful hope for the coming of our Saviour, Jesus Christ". Those who feed on Christ in the Eucharist need not wait until the hereafter to receive eternal life: they already possess it on earth, as the first-fruits of a future fullness which will embrace man in his totality" (18).

The second chapter, "The Eucharist builds the Church", repeats what Our Lady has been saying in the letters of God for many years: "Remember that the Eucharist makes the Church, the Eucharist is the greatest, most beautiful and shining miracle for all the world" (Letter of God, 25th May 1996). In the same chapter much importance is ascribed to the eucharistic adoration, that our community has often been doing for many years. "The worship of the Eucharist outside of the Mass is of inestimable value for the life of the Church. This worship is strictly linked to the celebration of the Eucharistic Sacrifice. (…) It is the responsibility of Pastors to encourage, also by their personal witness, the practice of Eucharistic adoration, and exposition of the Blessed Sacrament in particular, as well as prayer of adoration before Christ present under the Eucharistic species.

It is pleasant to spend time with him, to lie close to his breast like the Beloved Disciple (cf. Jn 13:25) and to feel the infinite love present in his heart.

(…) The Eucharist is a priceless treasure: by not only celebrating it but also by praying before it outside of Mass we are enabled to make contact with the very wellspring of grace" (25).

Our Lady often incited us to do eucharistic adoration for the peace and conversion of all the men. "I still ask you prayers, sacrifices, adoration before my Son Jesus who bled. What can I tell you but loving Jesus the Eucharist, because only with Him you will be strong and able to face any battle (Letter of God, 12th May 1999).

The third chapter, "The apostolicity of the Eucharist and of the Church" affirms the strong union between the Eucharist and the sacrament of priesthood: "The Eucharist is the principal and central raison d'être of the sacrament of priesthood, which effectively came into being at the moment of the institution of the Eucharist" (31).

As a matter of fact, the priestly mission is inseparable from the Eucharist, because only the full identity of the priest with Christ is guarantee of communion, unity and sharing the plan of salvation wanted by God for the men. Just like Christ suffers, dies and resuscitates on the Cross, also the priests suffer, die and resuscitate for the souls by offering themselves together with Him, for the good of the community entrusted to them: "Remember: the priesthood is a great sacrament. The priest is called by God, Jesus enters into him and the priest is in Jesus" (Letter of God, 26th May 1996). Our Bishop, the Bishop of the Eucharist has lived his priesthood in an intensely eucharistic way, many times he confided to us that his life would not make any sense without Jesus the Eucharist and he could go on, notwithstanding many sufferings, by clinging to the tabernacle with persevering faith, as the Mother of the Eucharist recommended to him.

In this chapter each priest is invited to celebrate the eucharistic sacrifice daily, "for the good of the Church and the world" even if the community cannot attend it. In the letters of God we read: "All the priests must celebrate the holy Mass every day, even if they are alone, even if the believers are not present" (Letter of God, 20th June 1999).

In the past years the Bishop denounced with courage the suppression of the saturday evening holy Mass on the occasion of some celebrations in St. Peter, the replacement of the H. Mass with the celebration of the Word of God and the renounce of some priests to celebrate the H. Mass on week-days when few believers were present.

The fifth chapter concerns the decorum of the eucharistic celebration, so each believer must devote "the best of her resources to expressing her wonder and adoration before the unsurpassable gift of the Eucharist" (48), so "we understand how the faith of the Church in the mystery of the Eucharist has found historical expression not only in the demand for an interior disposition of devotion, but also in outward forms meant to evoke and emphasize the grandeur of the event being celebrated" (49). Our community distinguishes itself for the importance given to the decorum in the eucharistic cult and for the silence and the attention during the eucharistic celebrations, as our Heavenly Mother and the Bishop taught us: "Keep with decorum this little jewel, the chapel. It is so beautiful to enter into the chapel and feel the harmony, the perfume, the freshness of clean that reflects the candour of your pure heart, because you are pure inside" (Letter of God, 1st February 1997). "I make you a recommendation which is very close to my heart: when Jesus the Eucharist passes, bend down, don't speak in the church, don't turn your back to Him, but adore Jesus the Eucharist (Letter of God, 8th November 1998).

The first four chapters expound the fundamental truths already present in the doctrine of the Church, but bloomed again by God's intervention and by the work of his two children, the Bishop and Marisa, who are immolating themselves for the renaissance of the Church. We suffer because those who have loved, defended and spread all these truths, particularly the love towards the Eucharist, are condemned till to-day.

If the concepts written in the first five chapters already belong to the doctrine of the Church, in the sixth chapter, entitled "At the school of Mary, woman of the Eucharist", there are many statements repeating what the Mother of the Eucharist told us in the letters of God.

The clergymen, enemies of God, who tried to suppress the Eucharist, fought fiercely with slanders and defamations also against the title "Mother of the Eucharist". Also in this case, the Bishop and Marisa, supported by the power of God, subverted these diabolic attempts, so much that the title "Mother of the Eucharist" spread like an oil-stain and today it is known all over the world. Not only the catholics, but also the protestants, orthodoxes and even the muslims and the members of other religions speak with interest and respect about this title. "You guess you are silent and hidden, but Jesus the Eucharist and the Mother of the Eucharist keep on triumphing. Who always doubted, I don't want to say more, about all that happened in this thaumaturgical place, today speaks about Jesus the Eucharist and the Mother of the Eucharist. It seems all that happens in the thaumaturgical place remains hidden, but in the whole world, today more than ever, people speak about the Mother of the Eucharist; also who slandered and defamed does it" (Letter of God, 3rd May 2003).

Who fought against this title, found himself out of position and impotent before this worldwide diffusion and did a convenient about-face: from fierce opposers to false supporters.

So they tried to copy original concepts and teachings from the letters of God, brought by the Mother of the Eucharist, with the intention of disguising as much as possible this copying, not to confirm manifestly the truthfulness and authenticity of all that happened in the thaumaturgical place.

As a matter of fact, the expression "eucharistic woman" resounds the title with which Our Lady has been appearing to Marisa for many years: Mother of the Eucharist. The word "woman" is a generic term used to indicate a multiplicity of persons: a little girl, a mother, a bride is a woman… This expression, referred to Mary, was used by Christ himself: "When Jesus saw his mother, and the disciple whom he loved standing near, he said to his mother, "Woman, behold, your son!". Then he said to the disciple, "Behold, your mother!"" (Jn 19,26-27). The exact meaning of the word "woman" can be clarified only by the context where it is used and in the case quoted above, "woman" means Mother, because the relationship between John who is the son and the woman who is the Mother is evident.

Moreover in the sixth chapter of the Encyclical, is spoken about Mary as the first living tabernacle, because Christ was present inside her. The image of Mary, as living tabernacle, was introduced by the Bishop many years ago, commenting the second joyous mystery. The Encyclical continues: "In a certain sense Mary lived her Eucharistic faith even before the institution of the Eucharist, by the very fact that she offered her virginal womb for the Incarnation of God's Word" (…).

At the Annunciation Mary conceived the Son of God in the physical reality of his body and blood, thus anticipating within herself what to some degree happens sacramentally in every believer who receives, under the signs of bread and wine, the Lord's body and blood (55).

If the Church and the Eucharist are inseparably united, the same ought to be said of Mary and the Eucharist" (57).

So each concept expressed in this chapter points out that Mary is Mother of the Eucharist and instead the use of the word "woman" is a way out not to say "mother".

An other even more important aspect is the statement: "Mary is present, with the Church and as the Mother of the Church, at each of our celebrations of the Eucharist" (57). This truth is present nor in the Holy Scriptures, neither in private revelations already approved by the ecclesiastical authority. Moreover, as it is a supernatural reality, it cannot be affirmed by any theological reasoning. So it is an evident copying, partly erroneous, of the Mother of the Eucharist's teachings. "They say also that Our Lady is near to every priest who is celebrating the Eucharist, but this is a gift God gave to your Bishop, also thanks to your prayers" (Letter of God, 3rd May 2003).

The authors of the Encyclical arrogated the right to interpret the messages of the Mother of the Eucharist, on the contrary this faculty was given, by God's will, only to our Bishop and they wanted to take possession of a gift that for the moment God gave only to H.E. Mons. Claudio Gatti.

The Encyclical "Ecclesia de Eucharistia" is an other evident sign of the victory of Jesus the Eucharist and of the Mother of the Eucharist. We hope that in the future a Pope can clarify the concepts present in this Encyclical and make Our Lady be loved with the title "Mother of the Eucharist". Moreover we would like also the great St. Joseph to be known and loved as the "Caretaker of the Eucharist". This great saint, who lived in silence and concealment, loved and defended Jesus, true God and true Man and, after Mary, he must have an important place in the Church.