Home

Help for the journey

Become a helper

Forum

Conversion stories

Newsletter Archives

Links

Contact us

Quo Vadis Newsletter 1.2

+JMJ+

Is This Bread Really God?
By Mary Clare Piecynski
In Christianity today there are many conflicting interpretations of what Christ was talking about when He told the Apostles at the Last Supper: this is my body..., this is my blood.   Protestants believe communion is meant to be only in commemoration, or remembrance of Christ. Consequently, they claim that it is plain foolishness for Catholics to assert that they eat and drink Christ's Body and Blood, saying Christ only meant His words figuratively. Catholics, however, take Christ at His word that He meant bread to become His Body.  Who is correct?  Do the Scriptures really indicate that the consecrated Bread is really Christ’s Body, or is it as Protestants believe, only a symbol, a remembrance of Christ? 
A careful study of Scripture reveals Jesus’ words that declare "he who feeds on my flesh and drinks my blood has life eternal, and I will raise him up on the last day(1)."  Protestants refute this verse with the Scripture that reads, "it is the spirit that quickeneth: the flesh profiteth nothing(2)" by which they claim Jesus' words were only meant figuratively. This quote doesn't nullify the Catholic interpretation of the Eucharist though because Jesus was merely trying to explain that taking a bite of His arm wasn't what He meant.  Rather, He wished to allow us to share in His life more fully by remaining with us until the consummation of the world(3). In addition, nowhere does the Bible use the word "spirit" to signify that something is to be meant figuratively. Actually Holy Scriptures states the opposite: for if we are to "worship in spirit and truth," how is one to worship figuratively? Moreover, the words flesh and spirit, when contrasted to one another, never meant literal and figurative, but simply the debased dispositions of human nature (flesh) opposed to the human nature enriched with the grace and blessings of God (spirit). Some Bible verses that explicate this point include: Matt 26:41, Romans 7:5,6, 2 Corr. 7:1, Gal 3:3. Moreover, in John 6, Jesus says teaches about the Eucharist: "the bread that I will give, is my flesh, for the life of the world."(4) Now Jesus says that the Bread and the flesh of the cross are the same or equal, so if the bread isn't His body, meant only as a symbol as Protestants allege, then the body that hung on the cross and was given for our salvation would be figurative too.  
Another interesting note about the Real Presence is found in the Old Testament account of the Passover; if the Israelites were to avoid death, they must kill a lamb, sprinkle its blood on their doorposts, and finally, eat it. Today, Christ is our Passover Lamb, who for our sake was slain so that we might not die from sin. Like the Israelites, we must also eat of the Lamb, consume Him, so that He might come in and abide with us. Though never enough can be said about the Scriptural basis of the invisible, yet very real, Real Presence of Christ in the Eucharist, the above should be sufficient to explain briefly what a powerful tool the Bible can be to prove that the bread and wine become indeed Jesus Christ's very Body and Blood.

Is it just a symbol?  Or is it much more?
By: Chris Osgood
            There are many differences between the Protestants and Catholics though none seem to divide us more than the topic of Communion.  Most Protestants believe that the bread and wine (most often grape juice) is just a symbol that reminds us of Christ dying on the cross.  The main reason that they believe Communion to be just a symbol and nothing more is because Christ says, “Due this in remembrance of Me” (Luke 22:19).  Another reason that Protestants don’t believe that this is the Body and Blood of our Lord is because there is only one sacrificing that needed to take place.  And that sacrifice is Christ Himself up on the cross.  Therefore, Protestants contend, we do not need to keep sacrificing Jesus.
            Although the Catholic Church believes that the bread and wine do become the Body and Blood of our Lord and Savior, Jesus Christ.  We do have to admit that these are some good arguments from our separated brethren.  But now let’s look at the Catholic view point of Communion.
            In the Catholic Church we believe that the bread and wine actually becomes the Body and Blood of Christ.  But how is this?  Why do we believe this?  Is it heresy to believe such a thing?  Of course not!  In fact, it is just the opposite.  If we look into the Bible, we see that every time the Lord’s Supper is mentioned, only two times that says, “Due this in remembrance of Me.”  Those two times are in Luke and in 1 Corinthians.  The rest of the time, that part is never mentioned.   Now, let’s look more into the passage in 1 Corinthians 11:17-33.  Paul even says in verse 29, “For anyone who eats and drinks without recognizing the body of the Lord eats and drinks judgment on himself.”  WOW!!!  Even Paul says that we must recognize the Body of the Lord!  Also in John 6:25-70, Jesus is talking about how He is the bread of life.  He speaks of how believers must eat the bread of life to receive eternal life, but then many followers turn away because they are scandalized that Jesus tells them to eat his flesh and drink his blood.   In fact, Jesus’ exact words in John 6:53-55 are “"I tell you the truth, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you.   Whoever eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day.   For my flesh is real food and my blood is real drink.”  These are JESUS’ WORDS!!!  
            Finally, we must not forget about why we do this!  We do this in remembrance of Christ dying for our sins!  Yes, even though it does become the body and blood of Christ, we are doing this to remember what He did for us.  This is why Catholic’s have communion EVERYDAY!!!  Not just once a month or a few times a year.  We want to be a part of this every chance we get!
            The best way to explain this difference is like this:
“There is a boy named Josh who is dressed in a batman costume for Halloween.  When he goes out Trick or Treating, people see batman.  But they know that it is really Josh.  That is how it is with Catholic’s and communion.  We see the bread and wine, but we know that it is really Jesus!  With the Protestants, they have the batman costume up on the shelf.  So they just see batman, and not Josh.  Therefore, they see bread and wine, and don’t really know it is Jesus.”

The Eucharist as Sacrifice
By Mary  Clare Piecynski
When Catholics think of the Eucharist, far too often they view it as a symbolic means to create unity with the Almighty or a meal by which one comes into fuller communication with their fellow man.  The Catholic Church has continually taught, however, that the Eucharis is first and foremost a sacrifice, the re-presentation of the one and only Sacrifice of Jesus Christ upon the Golgotha for the salvation of the human race.  The concept of sacrifice can be traced back to the earliest times and from the first pages of Genesis to this post-modern age and the Holy Sacrifice of the Mass said throughout the world of today.  One can much better understand salvation history, the early Church and the Church of today if one comes to a deeper, more profound view of the Eucharist as a sacrifice and not merely a symbol or a meal. 
The practice of sacrifice hearkens back to the first chapters of Genesis and the fall of man.  Through the sin of man’s first parents, humanity became grossly indebted to Almighty God and one primary way of attempting to restore a right relationship with God was through offerings of sacrifice.  The first instance of sacrifice in the Bible involved the two sons of Adam and Eve, Cain and Able.  Their offering involved both fleshy and grain sacrifices to God to atone for their sins.   A crucial aspect to sacrifice is seen in this story because God only accepts the sacrifice of Able, Cain, unlike Able, did not offer God a contrite heart.  Another important instance of sacrifice in the Old Testament was the sacrificial lamb of the Passover, prepared the night before the Hebrews left bondage to begin their journey to the Promised Land.  A spotless lamb was roasted and eaten by the Hebrew families while the angel of death slew the firstborn of all the land, excluding those Hebrews who had marked their doors with the blood of the animal.   The Lord said to the people ‘I shall see the blood, and shall pass over you; and the plague shall not be upon you to destroy you, when I strike.’” This sacrifice foreshadows the New Testament and the Lamb of God who gave His Body and Blood in the Eucharist upon the night of another Passover to free man from the bondage of sin.  Sacrifice then was present in the pages of the Old Testament, to atone for sins such as the instance of Cain and Able and also to save from bodily death as seen in the Passover.
The sacrifices of the Old Testament and the Old Law were, however, unable to expiate sins and so a perfect sacrifice was needed to again allow man to enjoy a right relationship with Yahweh.  One reason that the sacrifices of the Old Testament were inadequate was the simple fact that it was not the animals that had so gravely offended the Almighty, but it was man who through free will had deviated from the path of holiness.  The sacrifices of the Old Testament, moreover, failed to elevate man’s status as a fallen creature and more and more sacrifices were required as man and his sins multiplied and covered the face of the earth.   The offerings of the old law were altogether insufficient and so the Israelites looked forward to God somehow rectifying their wretched situation. 
The solution came in the Person of Jesus Christ who offered one sacrifice for all upon Calvary and allows men to directly benefit from His saving work through reception of the Eucharist.  Through the Eucharist, the representation of Christ’s sacrifice upon Calvary, the sacrifices of the Old Law are fulfilled and perfected while being replaced with something new, perfect and everlasting.  Pope Benedict XVI, while still Cardinal Joseph Ratzinger, elucidates in his work God is Near Us the sacrificial nature of the Eucharist and its connection to the worship of the Old Testament.
“‘This is My Body, this is My Blood’: these are expressions taken from the Israelite language of sacrifice, which designates the gifts offered in sacrifice to God in the Temple.  If Jesus makes use of these words, then he is designating himself as the true and ultimate Sacrifice, in whom all these unsuccessful strivings of the Old Testament are fulfilled.  
Pope Benedict’s point is proven throughout the Old Testament.  For instance, the offering of Cain and Able is completed in Jesus’ offering, though their sacrifice created strive between brothers, the Eucharist makes all men brothers, members of one Body while offering the fruits of the earth to God in perfect Sacrifice.  Furthermore, the Passover of the Old Testament is fulfilled and surpassed by the offering of the perfect Lamb of God in the holy and unbloody Sacrifice of the Mass.  Just as the Hebrews were delivered from the angel of death that slew all the first-born of the land so at the Last Supper, which took place during the annual Passover celebration of the Jews, Christ instituted the new offering that saves humanity from the death grip of sin.  The curse of death passes over the man who has been bathed in the Blood of the Lamb that he receives in the Eucharist.  Man now is redeemed “with the precious Blood of Christ, as of a lamb unspotted and undefiled.”   The Catechism affirms that “Jesus gave the Jewish Passover its definitive meaning.  Jesus’ passing over to his father by his death and Resurrection, the New Passover...fulfills the Jewish Passover and anticipates the final Passover of the Church in the glory of the kingdom.”  
Because the Eucharist is such a great gift, there are many potential misuses and even abuses that can occur when the sacrificial element is taken away or forgotten in the Eucharistic celebration. One might, for instance, inquire how the Eucharist can exactly be a Sacrifice, since it could perhaps seem that it was instituted to be merely a remembrance, a memorial, or even a simple meal commemorating Christ’s Last Supper and subsequent Death upon the Cross.  For since the Eucharist was instituted during a meal, not a bloody sacrifice it might seem as if Christ merely wished Himself to be remembered during a fraternal gathering.  To the contrary, John Paul II in his encyclical Ecclesia de Eucharistia referred to the Eucharistic abuse of reducing the Eucharist to a simple fraternal meal.  He writes that when the Eucharist is “stripped of its sacrificial meaning, it is celebrated as if it were simply a fraternal banquet.”   Celebrating the Eucharist as merely a meal creates an attitude of apathy towards the Eucharist and tends towards a view that forgets the sacrificial character and soon altogether ignores the fact that Calvary is in a way present upon the altar of the Mass.  When this happens, faith erodes, Mass attendance decreases and the wonder and awe of the sacrament fades into the background to be gradually replaced by indifference and even unbelief in the Sacrament of the Real Presence of Christ in the Eucharist.  In response to this assertion, the Catholic Church unyieldingly defends the sacrificial nature of the Eucharist and even deems it primary to the aspect of the Eucharist as Sacrifice.  Even the pages of the New Testament remind us of this when St. Paul writes “for as often as you shall eat this Bread and drink the Chalice, you shall show the Death of the Lord, until He comes.”   The recent Catechism of the Catholic Church, for instance, is firm in defending the Eucharist as sacrifice and explains the connection by asserting that “The Eucharist is thus a sacrifice because It represents (makes present) the sacrifice of the cross, because It is Its memorial and because It applies Its fruit.”   Therefore, according to the Catechism, one cannot as a Catholic set forth the position that the Eucharist is simply a meal in memory of a past event since the Eucharist, as the Catechism defines, makes present the Sacrifice of Calvary.  Further, the mention by Christ of Him giving His Body and Blood denotes sacrifice since in the Old Testament animal sacrifices of necessity involve offerings of blood.  The Catechism brings this also out and states the Eucharist of necessity involves the element of sacrifice because of Christ’s very words of institution “This is the cup which is poured out for you is the New Covenant in My Blood.”   St. Paul also seems to assert that the Eucharist is much more than a meal in his words, “is not the Cup of Blessing we bless a sharing in the blood of Christ?  And is not the Bread we break a sharing in the Body of Christ?”   Joseph Cardinal Ratzinger, now Pope Benedict, affirms in line with orthodox Catholic teaching that “The Eucharist is a Sacrifice, the presentation of Jesus Christ’s Sacrifice on the Cross.”   Ratzinger goes on to emphasize later in his same work that “the Sacrificial element that has ever and always been characteristic of the Eucharist.”   Vatican II, though heralded by some as a means by which to dispense with ancient Catholic dogma, is clear in teaching of the connection between Eucharist and sacrifice and in its dogmatic constitution Lumen Gentium writes “the Eucharistic Sacrifice is the source and summit of the Christian life.”   It is then clear that one cannot have any sort of Eucharistic celebration apart from the Sacrificial aspect and to do so not only negates the entire meaning of the Eucharist but renders it fruitless and stops the Eucharist from being a source of grace and redemption.
One of the primary reasons that the Eucharist has a sacrificial nature is because of its intimate relationship with the Cross and Calvary, making it the one and the same Sacrifice of Christ.  John Paul II’s encyclical Ecclesia de Eucharistia explains the sacrificial nature of the Eucharist when the former pontiff writes, “by virtue of its close relationship to the Sacrifice of Golgotha, the Eucharist is a Sacrifice in the strict sense.”   In addition, clarification about the relationship between the Cross and the Eucharist is elucidated in Drs. Dauphinais and Levering’s book Knowing the Love of Christ where they draw the reading into the true meaning of the Eucharistic Sacrifice. 
“The Eucharist is thus a ‘Sacrifice,’...not merely because it re-presents Christ’s sacrifice, but also because it brings about our fullest sharing in the power of Christ’s sacrifice.  It is both a sacrifice and a meal, a sacrificial meal in which those who eat enter into the sacrifice...it enables us to share in Christ’s perfect sacrifice.” 
St. Paul himself speaks of the connection between the bread broken in the Mass and the sacrifice upon Golgatha when he writes to the Hebrews.  Paul affirms his discourse that “In Christ was offered up a sacrifice capable of giving eternal salvation; what then do we do?  Do we not offer it up every day in memory of His Death?”  Further, according to the late John Paul II “The Eucharist is indelibly marked by the event of the Lord’s Passion and Death, of which it is not only a reminder but the sacramental re-presentation.  It is the Sacrifice of the Cross perpetuated down the ages.”   The late pope continues in the same encyclical when he asserts “the sacrificial nature of the Eucharistic mystery cannot therefore be understood as something separate, independent of the Cross or only indirectly referring to the sacrifice of Calvary.”   Moreover, Dauphinais and Levering bring out this theme of the Eucharistic Sacrifice and Calvary when they write “Each celebration of the Eucharist enables us to enter into the eternal offering of the Son to the Father...By sharing in His Sacrifice...we share in the forgiveness of sins and outpouring of the Holy Spirit that His sacrificial love brought about for humankind.”   John Paul II’s writings express the same idea in his encyclical on the Eucharist when he affirms “Jesus did not simply state that what He was giving them to eat and drink was His Body and His Blood; He also expressed its Sacrificial meaning and made sacramentally present His Sacrifice which would soon be offered on the Cross for the salvation of all.”   The Eucharistic of necessity has some semblance of a meal, but, as John Paul II’s encyclical letter stresses, that “the ‘banquet’ always remains a sacrificial banquet marked by the Blood shed on Golgotha.” St. Thomas Aquinas also stresses the importance of the Eucharistic sacrifice when he writes in his Summa Theologica that “the celebration of this sacramental Body and Blood is an image representing Christ’s Passion, which is His true Sacrifice.  Accordingly the celebration of this sacrament is called Christ’s Sacrifice.”   Vatican II echoes Aquinas’s remarks when it sets forth the statement in its Decree on the Ministry and Life of Priests that “by the celebration of the Mass, men offer sacramentally the Sacrifice of Christ.”   In sum, though the Eucharist was instituted during a meal, the entire context of the Last Supper and the institution of the Eucharist was surrounded by the reality of sacrifice, without with the Eucharist is incomplete. 
Some claim that Catholics put an undue emphasis upon the sacrificial aspect of the Eucharist and others go so far as to say that Catholics believe they are resacrificing Christ when they celebrate this great sacrament.  On the contrary, the Eucharist is not a re-Sacrifice of Christ upon the Cross but it is the same Sacrifice re-presented, or made present by the priest at the altar during the Consecration.  The Eucharist as a sacrifice is also not a mere memory but a remembrance in the sense of making something active that took place in a specific time and date in history.  The priest and the congregation enter into a sort of timeless worship through the Mass that transcends the barriers of time and space and brings the faithful into a timeless embrace with eternity and into the very scene of Calvary where the God-man became the perfect Victim sacrificed for an imperfect humanity.  The Catechism teaches that “the sacrifice of Christ and the sacrifice of the Eucharist are one single Sacrifice.”   The Catechism also explains that the Eucharist can be a sacrifice
“because it is the memorial of Christ’s Passover, the Eucharist is also a sacrifice.  The sacrificial character of the Eucharist is manifested in the very words of instituion: ‘This is My Body which is given for you’ and ‘This is the cup which is poured out for you is the New Covenant in My Blood.”  CCC 1365
The offering of Christ upon Calvary has an intrinsic relation to the Eucharist the Catechism goes on to say since it is “the heart and the summit of the Church’s life, for in it Christ associates His Church...with His sacrifice of praise and thanksgiving offered once for all on the cross to His Father.   The Eucharist further has a timeless character since it is at the focal point of the Pascal mystery and it is that “at the center of this worship is the priestly action of Christ in His Passion and His Resurrection.  It is this priestly action which, abstracted from time and place, constitutes the heart of the heavenly liturgy and which is rendered present sacramentally by the Eucharist.”   Furthermore, the Eucharistic link to Christ’s passion is expressed eloquently by Danielou when he writes “what is rendered present on the altar is not only the Body and Blood of Christ, it is His sacrifice itself, that is to say, the mystery of His Passion, His Resurrection and His Ascension.”   It is only because of the Eucharist being the same Sacrifice as Calvary that the benefits can be applied today to the believer.  Moreover, the Sacrifice of the Eucharist cannot be thought of apart from Christ and His salvific action because the “sacrifice offered is not a new Sacrifice, but the one Sacrifice of Christ rendered present.”   The Cross becomes close to man and the fruits of Christ’s saving work become applied to the Christian through the Eucharist on account of the Eucharist re-presenting the Sacrifice of Calvary.  The Catechism clearly states that “In the Eucharist the Sacrifice of Christ becomes also the sacrifice of the members of His Body...Christ’s Sacrifice present on the altar makes it possible for all generations of Christians to be united with His offering.”   The Eucharist then is the one and the same action as Calvary when by the power of the Almighty space and time disintegrate and man becomes a participant in the great work of redemption upon Golgotha. 
As a sacrifice, the Eucharist brings together the old and the new, it enlivens the pages of the Old Testament while bringing us to the scene of the Last Supper and the Crucifixion while pointing us to the Lamb’s supper prepared for those who enter into eternal reward.  In summary, though Christ’s gift of the Eucharist to the Catholic Church is an intrinsically inexhaustible topic, the sacrificial nature of the Eucharist is primary and fundamental to an orthodox understanding of this Treasure and can never be promulgated enough.  The idea of the Eucharist as a sacrifice echoes back to the Old Testament, is found throughout the pages of the New, has been constantly taught by the Magisterium while being present yet often misunderstood in the world of today or forgotten entirely lest one descend into a sort of nihilism of traditional Catholic dogma instituted by Christ, brought to the peoples by the apostles, eloquently expressed by the Fathers of the Church and upheld and cherished by the current successor of saint Peter, Pope Benedict XVI.

Bibliography
Aquinas, Thomas, Summa Theologica. Q 83, Art 1. III. (New York, Banzinger Brothers Inc, 1947)
Catechism of the Catholic Church, 2nd edition,
Colman E. O’Neil OP.  Sacramental Realism, A General Theory of the Sacraments.  Michael Glazier Inc.  Wilmington, Delaware.  1983. 
       Danielou, Jean The Bible and the Liturgy (Notre Dame: University of Notre Dame Press, 1966) pp. 135-6
Dauphinais, Michael and Matthew Levering, Knowing the Love of Christ, An Introduction to the Theology of St. Thomas Aquinas.  Notre Dame, University of Notre Dame Press, 2002
Holy Bible.  Douay-Rheims.  Tan Books and Publicshers.  Rockford, Illinois.  1971.
John Paul II, Ecclesia de Eucharistia, Boston, Pauline Books and Media, 2003
Melito of Sardis A Homily on the Passover.  The Christological Controversy. Sources of Early Christian Though.  Edited by William G. Rusch.  Philadelphia, Fortress Press, 1980.
O’Neil Colman,  Sacramental Realism, A General Theory of the Sacraments. Wilmington: Michael Glazier Inc.  1983,
Ratzinger Joseph Cardinal, God is Near Us. San Francisco: Ignatius
Ripley Francis Canon, This is the Faith, A Complete Explanation of the Catholic Faith.  (Rockford, Tan Books and Publishers, 2002)
The Documents of Vatican II. New York: Guild Press, 1966

The Eucharist Transformed
By Mary Clare Piecynski
God has performed many displays of His splendor and power in countless miracles across the span of history and from the eons of time. Since the coming of His Son Jesus, and the institution of the Eucharist, God has given astounding proofs of His Real Presence under the appearances of bread and wine. Often, when there was a lack of belief in the Real Presence, miraculous instances have been reported, in which the consecrated Bread and Wine have done extraordinary things. Thus, Catholics and non-believers alike are given an astonishing glimpse into the legitimacy of the doctrine of transubstantiation.
To help one believe in the Real Presence of Christ in the Eucharist, throughout the ages God has allowed instances when Catholics are given visible illustrations of the True Presence of Christ in the Eucharist. One person given the awesome opportunity to see firsthand some of these Eucharistic miracles was Anna Pugh.  Anna was privileged to take a two-week tour of Italy, during which she was able to view two Eucharistic Miracles, one in Orvieto which occurred in 1263, and the other at Siena in 1730. Anna was gracious enough to share the background of the miracles she visited, along with some of her impressions and thoughts.
Could you give a brief background of how each of the Eucharistic miracles that you saw came about?
Orvieto: This miracle came about when a priest held up the Host during consecration doubting in the Real Presence, the Host then turned into bloodied Flesh. Blood then dripped from the Host onto both the altar and the corporal. The Flesh proceeded to change appearance yet again, and turned back into a Host. Since that day in 1263, each year on Corpus Christi, the same Host becomes Flesh anew, so that no one can rebut that Eucharistic miracles DO occur.
Siena: Siena was another town that was privileged to be the sight of an unusual Eucharistic Miracle. It happened in 1730, when some consecrated Hosts were stolen along with the golden ciborium from the tabernacle. The 348 Host's were discovered two days later in the offering box in the Church of Saint Francis.  Unfortunately, the Hosts were covered with cobwebs, dust and dirt, since the box they were found in was opened but once a year. In effect, the soiled Hosts were not consumed and merely left to disintegrate; something the Church permits because when the Host deteriorates Christ is no longer present.  To everyone's amazement, however, the Hosts didn't decompose at all and remained as fresh as ever. Over the years, scientists have examined the Bread and have discovered some interesting facts. They agree that normal unleavened bread in exposed continuously to air, would deteriorate in only a few years. The scientists also found that there was no explanation for the same Hosts, kept in ordinary conditions, which were in existence over a century ago to be still fresh and incorrupt. Even today, the remaining 230 Hosts (the rest were distributed for various reasons over the years) can be seen perfect, and without any sign of aging.
What was your reaction when you saw each miracle, what was going through your head when you gazed upon such a mind-boggling sight?
Simply that this is INCREDIBLE! WOW! I felt extremely close to God.
Do you have anything to say to those who claim that Catholics make up stories of Eucharistic miracles, with trick photography and such, and its all a bunch of foolishness?
Go see it for yourself. Catholics have nothing to hide, especially when it comes to AWESOME miracles like these!
How did seeing these miracles strengthen your faith as a Catholics in the Real Presence?
Now, when I receive Communion at church, I just remember the miracles and think every time I receive the Holy Eucharist, I'm receiving the Flesh and Blood of the miracle of Orvieto or receiving one of the Host's from Siena.
Was there anything else you'd like to say about your visit the Eucharistic miracles?
They're just AMAZING, and I'm thankful I was privileged enough to see them.
Besides the Eucharistic miracles Anna was given the opportunity to see, there are numerous other instances of miraculous occurrences surrounding consecrated Hosts.  One the most popular and scientifically documented miracles happened in the 8th century at Lanciano, Italy, where Christ became sacramentally present under the appearance of bread and wine, only to have the Bread and Wine be transformed into visible Flesh and Blood. The miracle happened when a monk who was having doubts about the Real Presence was saying Mass and at the moment of consecration, the Bread and Wine changed appearance. The Host became light brown (it looks rose colored when lighted from the back), and the wine is now coagulated and has the color of ochre (brownish-yellow). Numerous scientific investigations have taken place since the miracle, but the most recent, conducted with perhaps the most vigor, took place from 1970-1971 under the direction of the eminent Italian scientist, Odoardo Linoli. After examining the 20-milligram sample of the Flesh and the 318 milligrams of the Blood, Professor Linoli made public his findings: the Blood and the Flesh tested was undoubtedly of human origin; as for the Blood, there were found proteins in the same standard balances that are found in regular composition of fresh blood; many minerals were also found in the Blood, such as: chlorides, magnesium, potassium, sodium in reduced quantity and calcium in a larger amount. In addition, the blood type is the same in both the Blood and Flesh; it is most likely that the samples came from one person. Incidentally, this is the same blood type that is found in all the Church approved Eucharistic Miracles; AB is also the blood type that is found in the Shroud of Turin. What Mr. Linoli discovered in the Flesh is as follows; It consists of the muscular tissue from the heart (also called the myocardium). There was never any preservation process used on the Flesh (or Blood) to conserve it, thus the preservation of the minerals and proteins found in the Flesh is inexplicable since they have been exposed to "atmospheric and biological agents of disintegration." In conclusion, what a marvelous instance in which Christ, in His wisdom, has permitted mere humans to visibly witness the splendor and omnipotence of His mercy and love.
A more recent instance in which Jesus gave us fresh evidence of His inexhaustible Eucharistic love was in Yardsville, New Jersey on April 10, 1994. Fr. Robert J. Rooney was celebrating Mass on Mercy Sunday when a red substance flowed from the Host just as he was elevating It after consecration. The astonished Father Rooney placed the Host upon the paten and consumed another Host.  Afterwards, Fr. Rooney's spiritual director Fr. Valenta allowed four medical doctors who were experienced in blood analysis to examine the Host to see if they could explain the phenomenon. When they had completed their non-invasive study, the doctors concluded that "there was no scientific explanation, the red material came from within the Host and it has the microscopic characteristics of human blood; the Church must make the determination as to any miracle." Finally, through the existence of such miracles, we as Catholics should appreciate in a deeper way what a gift we have in the Eucharist, and to which what lengths our Lord has gone to so that we might believe in the Real Presence.
Boxtel, Holland 1380, is where another Eucharistic miracle occurred. During the consecration, the Mass celebrant, Father Van de Aker, lost his balance and spilled the white wine he had just pronounced over which the words of consecration, onto the corporal and altar cloth. As the white wine flowed into the fabric, it suddenly changed into a deep, rich red color that had the appearance of blood. When the Mass was concluded, Fr. Van de Aker rushed to the sacristy and attempted to wash the cloths out but it was useless, the stain remained. Father then proceeded to hide the stained linens in a small valise where they remained until he was on his deathbed when he confessed to his pastor and showed him where he had hidden them. The material, which was still bright red from the Blood, was recovered and is exposed on the 25th of June every year for the veneration of the faithful.
Our next stop in time will be in Middleburg Louvain, where in 1374 a young man went to receive communion even though he had a serious sin on his soul. The instant the Host was put on his tongue, It turned into Flesh, and the man was incapable of swallowing. Blood from the Host dripped from his mouth and fell into the cloth that covered the communion rail. The priest then removed the Host from the recipient's tongue and placed in a vessel stored in the altar. Even today, the miracle is completely preserved and is clearly distinguishable as Flesh.
In Bordeaux 1822, was an additional instance of where Jesus Christ revealed His Real Presence for our sake and attempted to put a stop to our unbelief in the Real Presence. This was accomplished by letting an officiating priest at Benediction and several other witnesses see Jesus' head, chest and arms in the Host. In recognition of this event Pope Leo XII established the Feast of the Holy Family to commemorate the miracle.
Another site of Christ illustrating the wonders of the Eucharist was in Faverney, France. It was after the services of Pentecost Sunday, 1608 that the Blessed Sacrament was left out with two oil lamps for exposition during the night. The next day, a sacristan entered the church only to find it full of smoke. After the fire was put out, and the smoke cleared, everyone saw an astonishing scene. The monstrance was hanging in midair, without any support whatsoever. The miracle lasted exactly 33 hours, when on the Tuesday of that eventful week, during consecration, the monstrance came down from its airy throne, onto the new altar that was replacing the one demolished in the fire. Afterwards, an inquiry was initiated where 54 sworn testimonies were taken from various priest, monks, peasants, and villagers. Then on July 30, 1608, the Archbishop declared that a miracle had indeed taken place in Faverney that 25th of May 1608. Since that day, thousands of pilgrims have visited that sacred place where Christ chose to let Himself be suspended between heaven and earth, so that more Catholics might see what a miracle we witness at each Mass.
Another Eucharistic miracle took place Santarum, Portugal, which was blessed in the 13th century to be the town in which Jesus Christ preformed even another miracle. This miraculous event occurred when a discontented woman, who was certain that her husband didn't love her, was coerced by a sorceress to bring to her a consecrated Host. The hapless woman decided that the only way for her husband to become devoted again, was to comply with the sorceress' demands. She then proceeded with great trepidation to Mass and received communion, but didn't consume the Host. She hurried out of the church, took the Host from her mouth, wrapped It in a kerchief, and headed for the sorceress' house. On the way the woman was stopped by a pedestrian who asked if she were all right, since she was bleeding. Terror gripped the heart of the woman as she realized that it was from the Host that the blood was coming. She immediately changed direction and rushed home. Inside her house, the woman buried the evidence of her terrible deed in a trunk and tried to forget about it to no avail, never ceasing to wonder if the Host had stopped bleeding. In the middle of the night, the woman and her husband were awakened by brilliant rays coming from the trunk. The miserable woman then confessed what she had done to her husband, who spent the rest of the night in prayer with his wife before the miracle. The following day, flocks of people came to the house attracted by the mysterious light. They informed the parish priest who brought the Host back to the church in a solemn procession. He proceeded to put the Host in a wax container which was placed inside the tabernacle to protect it against the elements. This precaution resulted in another miracle, for when the tabernacle was next opened the wax had shattered into a thousand shards, and in its place was a crystal container that still holds the Blood.
In conclusion, the above miracles are only a smattering of the innumerable illustrations in which God has made His Real Presence in the Eucharist known. In God's boundless wisdom, He has given us tangible examples of transubstantiation and the infinite wonders of His creation. Though Orvieto, Lanciano, Santarem, Middleburg, Boxtel, Yardsville, Bordeaux, Faverney, and Siena, are wonderful examples of Christ enlightening us to the mystery of the Eucharist, we must never ignore the best reason of all for belief in this dogma of faith, Christ's own words that state; "let me solemnly assure you, if you do not eat the flesh of the Son of man and drink His blood, you have no life in you (5)."

Bibliography.
Cruz, Joan Carrol, Eucharistic Miracles. TAN Books and Publishers. Rockford, Illinois 1987.
Conway, Rev. Bertrand L. The Question Box. The Paulist Press. New York, New York. 1920.

Interviews
Anna Pugh, Newark, Ohio. Interview on her visit to Rome and her chance to see first hand two Eucharistic Miracles.

Web sites visited.
http://www.therealpresence.org/eucharst/mir.html
http://www.thedivinemercy.org/devotions/euchmiracles.htm
http://www.trosch.org/inx
http://www.catholicfocus.com/eucharist.htm
http://www.christusrex.org/www1apparitions/pr00027.htm
http://www.teachlife.org.au/catholicism/TEMOl.html
1. John 6:54
2. John 6:63
3. Matt. 28:20
4. John 6:52
5. John 6:54
Divine Mercy Novena
Taken from http://frpat.com/divinemercy.htm#day2

Jesus  asked that this Feast of the Divine Mercy (Sunday after Easter) be preceded by a Novena to the Divine Mercy which would begin on Good Friday.  He gave St. Faustina an intention to pray for on each day of the Novena, saving for the last day the most difficult intention of all, the lukewarm and indifferent of whom He said:

"These souls cause Me more suffering than any others; it was from such souls that My soul felt the most revulsion in the Garden of Olives. It was on their account that I said: 'My Father, if it is possible, let this cup pass Me by.' The last hope of salvation for them is to flee to My Mercy."

First Day
Today bring Me all mankind, especially all sinners.

Most Merciful Jesus, whose very nature it is to have compassion on us and to forgive us, do not look upon our sins, but upon our trust which we place in Your infinite goodness. Receive us all into the abode of Your Most Compassionate Heart, and never let us escape from It. We beg this of You by Your love which unites You to the Father and the Holy Spirit. Eternal Father, turn Your merciful gaze upon all mankind and especially upon poor sinners, all enfolded in the Most Compassionate Heart of Jesus. For the sake of His Sorrowful Passion show us Your mercy, that we may praise the omnipotence of Your mercy for ever and ever. Amen.

Second Day
Today Bring Me the Souls of Priests and Religious.

Most Merciful Jesus, from whom comes all that is good, increase Your grace in us, that we may perform worthy works of mercy, and that all who see us may glorify the Father of Mercy who is in heaven. Eternal Father, turn Your merciful gaze upon the company [of chosen souls] in Your vineyard - upon the souls of priests and religious; and endow them with the strength of Your blessing. For the love of the Heart of Your Son in which they are enfolded, impart to them Your power and light, that they may be able to guide others in the way of salvation, and with one voice sing praise to Your boundless mercy for ages without end. Amen.

Third Day
Today Bring Me All Devout and Faithful Souls.

Most Merciful Jesus, from the treasury of Your mercy, You impart Your graces in the great abundance to each and all. Receive us into the abode of Your Most Compassionate Heart and never let us escape from It. We beg this of You by that most wondrous love for the heavenly Father with which Your Heart burns so fiercely. Eternal Father, turn Your Merciful gaze upon faithful souls, as upon the inheritance of Your Son. For the sake of His Sorrowful Passion, grant them Your blessing and surround them with Your constant protection. Thus may they never fail in love or lose the treasure of the holy faith, but rather, with all the hosts of Angels and Saints, may they glorify Your boundless mercy for endless ages. Amen.

Fourth Day

Today Bring Me Those Who Do Not Believe In Me and Those Who Do Not Know Me  

Most Compassionate Jesus, You are the Light of the whole world. Receive into the abode of Your Most Compassionate Heart the souls of those who as yet do not believe in You or do not know You. Let the rays of Your grace enlighten them that they, too, together with us, may extol Your  wonderful mercy; and do not let them escape from the abode which  is Your Most Compassionate Heart. Eternal Father, turn Your merciful gaze upon the souls of those who do not believe in Your Son, and of those who as yet do not know You, but who are enclosed in the Most Compassionate Heart  of Jesus. Draw them to the light of the Gospel. These souls do not  know what great happiness it is to love You. Grant that they, too,  may extol the generosity of Your mercy for endless ages. Amen. 

Fifth Day
Today Bring to Me the Souls of the Separated Brethren

Most Merciful Jesus, Goodness Itself, You do not refuse light to those who seek it of You. Receive into the abode of Your Most Compassionate Heart the souls of our separated brethren. Draw them by Your light into the unity of the Church, and do not let them escape from the abode of Your Most Compassionate Heart; but bring it about that they, too, come to glorify the generosity of Your mercy. Eternal Father, turn Your merciful gaze upon the souls of our separated brethren, who have squandered Your blessings and misused Your graces obstinately persisting in their errors. Do not look upon their errors, but upon the love of Your Own Son and upon His bitter Passion, which He underwent for their sake, since they, too, are enclosed in the Most Compassionate Heart of Jesus. Bring it about that they also may glorify Your great mercy for endless ages. Amen.

Sixth Day
Today Bring Me The Meek and Humble Souls and the Souls of  Little Children  

Most Merciful Jesus, You Yourself have said, "Learn from Me for I am meek and humble of heart." Receive into the abode of Your Most Compassionate Heart all meek and humble souls and the souls of little children. These souls send all heaven into ecstasy, and they are the heavenly Father's favorites. They are a sweet- smelling bouquet before the throne of God; God Himself takes delight in their fragrance. These souls have a permanent abode in Your Most Compassionate Heart, O Jesus, and they unceasingly sing out a hymn of love and mercy. Eternal Father, turn Your merciful gaze upon meek and humble souls, and upon the souls of little children, who are enfolded in the abode of the Most Compassionate Heart of Jesus. These souls bear the closest resemblance to Your Son. Their fragrance rises from the earth and reaches Your very throne. Father of mercy and of all goodness, I beg You by the love You bear these souls and by the delight you take in them: bless the whole world, that all souls together may sing out the praises of Your mercy for endless ages. Amen.

Seventh Day
Today Bring Me The Souls Who Especially Venerate and Glorify My Mercy 

Most Merciful Jesus, whose Heart is Love Itself, receive into the abode of Your Most Compassionate Heart the souls of those who particularly extol and venerate the greatness of Your Mercy. These souls are mighty with the very power of God Himself. In the midst of all afflictions and adversities they go forward, confident in Your Mercy. These souls are united to Jesus and carry all mankind on their shoulders. These souls will not be judged severely, but Your mercy will embrace them as they depart from this life. Eternal Father, turn Your merciful gaze upon the souls who glorify and venerate Your greatest attribute, that of Your fathomless mercy, and who are enclosed in the Most Compassionate Heart of Jesus. These souls are a living Gospel; their hands are full of deeds of mercy and their spirit, overflowing with joy, sings a canticle of mercy to You, O Most High! I beg You O God: Show them Your mercy according to the hope and trust they have placed in You. Let there be accomplished in them the promise of Jesus, who said to them, "I Myself will defend as My own glory, during their lifetime, and especially at the hour of their death, those souls who will venerate My fathomless mercy."

Eighth Day
Today Bring Me The Souls Who Are In the Prison Of Purgatory 

Most Merciful Jesus, You Yourself have said that You desire mercy; so I bring into the abode of Your Most Compassionate Heart the souls in Purgatory, souls who are very dear to You, and yet who must make retribution to Your justice. May the streams of Blood and Water which gushed forth from Your Heart put out the flames of purifying fire, that in that place, too, the power of Your mercy may be praised. Eternal Father, turn Your most merciful gaze upon the souls suffering in Purgatory, who are enfolded in the Most Compassionate Heart of Jesus. I beg You, by the sorrowful Passion of Jesus Your Son, and by all the bitterness with which His most sacred Soul was flooded, manifest Your mercy to the souls who are under Your just scrutiny. Look upon them in no other way than through the Wounds of Jesus, Your dearly beloved Son; for we firmly believe that there is no limit to Your goodness and compassion. Amen.

Ninth Day
Today Bring Me The Souls Who Have Become Lukewarm

Most Compassionate Jesus, You are Compassion Itself. I bring lukewarm souls into the abode of Your Most Compassionate Heart. In this fire of Your pure love let these tepid souls, who, like corpses, filled You with such deep loathing, be once again set aflame. O Most Compassionate Jesus, exercise the omnipotence of Your mercy and draw them into the very ardor of Your love; and bestow upon them the gift of holy love, for nothing is beyond Your power. Eternal Father, turn Your merciful gaze upon lukewarm souls who are nonetheless enfolded in the Most Compassionate Heart of Jesus. Father of Mercy, I beg You by the bitter Passion of Your Son and by His three- hour agony on the Cross: let them, too, glorify the abyss of Your mercy. Amen

Catechism Quote of the Month.
“The Eucharist is the heart and the summit of the Church’s life, for in it Christ associates his Church and all her members with his sacrifice of praise and thanksgiving offered once for all on the cross to the Father; by this sacrifice he pours out the graces of salvation on his Body which is the Church.”  Paragraph 1407 

Book of the Month
101 Questions and Answers on the Eucharist By Giles Dimock OP
Father Dimock’s insightful book is helpful to anyone wishing to have a greater understanding on the Eucharist.  In the book, Father Dimock addresses questions such as the connection between the Passover and the Eucharist, the relationship of the Eucharist to the cross and how the Eucharist is a foretaste of heaven.  A great read for anyone wishing to delve into the mystery of the Eucharist! 
 Available from The Coming Home Network International for $14.95