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Saint's Blood Liquefies - Good Omen for the World
Reuters ^ | 09/20/2001 | Reuters

Posted on 09/22/2001 6:04:00 PM PDT by Cultural Jihad

Thursday September 20 7:22 AM ET

Saint's Blood Liquefies - Good Omen for the World

NAPLES, Italy (Reuters) - Thousands of Neapolitans crammed into the city's cathedral Wednesday to witness the liquefaction of their patron saint's blood -- a good omen for Naples and the world, according to the faithful.

After an hour of prayer, Archbishop Michele Giordano held aloft the silver and glass vial purported to contain the dried blood of Saint Gennaro and thousands craned their necks to see if the blood had indeed liquefied.

The substance usually turns to liquid twice a year -- on September 19, the saint's feast day, and on the first Saturday in May. In the past, disaster has struck when the blood has remained dry.

``This is an important sign of hope not only for the city but also for the United States following the attacks,'' Antonio Bassolino, the head of the Campania region which includes Naples, declared after the ceremony.

``Like all Neapolitans, I hoped deeply that a good sign would come quickly. It is always a very emotional moment, but this year it was particularly so, given the difficult times for the city and international events,'' he said.

Naples was struck by flash floods last week which left two people dead and more than $150 million in damage.

The ceremony, which Neapolitans revere as a miracle, was also attended by the American consul to Naples, Clyde Bishop, who leant forward and kissed the vial after it was shown the blood had liquefied.

During the prayers, Archbishop Giordano called on Saint Gennaro for protection ``for America, Italy, and the whole world,'' and asked the congregation to think particularly of those Neapolitans who live in New York.

Some Neapolitans, traditionally very superstitious, fear disaster may strike the city if the blood of the fourth-century martyr does not turn to liquid.

Disaster has struck at least five times after the blood failed to liquefy, including in November 1980 when some 3,000 people died in a massive earthquake that struck southern Italy.

Scientists have confirmed the substance inside the closed vial is blood but cannot explain why it turns to liquid.


TOPICS: Culture/Society; News/Current Events
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1 posted on 09/22/2001 6:04:01 PM PDT by Cultural Jihad
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To: patent; father_elijah,antoninus,aposiopetic,salvation,dominus vobiscum,ELS,nina0113,Steve0113
BTTT
2 posted on 09/22/2001 6:05:02 PM PDT by Cultural Jihad
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To: Kevin Curry,johniegrad,davidosborne,victim soul,ninenot,Roscoe,workerbee,Easy_Shark,Aristophanes
BTTT
3 posted on 09/22/2001 6:05:29 PM PDT by Cultural Jihad
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To: 2ndMostConservativeBrdMember,Huck,Bush2000,Diago,Campion,ballina,pax_et_bonum,Nora,MrChips,
BTTT
4 posted on 09/22/2001 6:05:47 PM PDT by Cultural Jihad
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To: Commonsense,Marie Antoinette,Romulus,Straight Vermonter,eastsider,ArrogantBustard,Sursum Corda
BTTT
5 posted on 09/22/2001 6:06:05 PM PDT by Cultural Jihad
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To: sockmonkey,pegleg,MHGinTN,mo'shea,annalex,Chesterbelloc,Solson,LarryLied,TheBlueMax,goodieD
BTTT
6 posted on 09/22/2001 6:06:25 PM PDT by Cultural Jihad
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To: Reagan's_Mom,Rebforever,The Iguana,Diva,Atticus,ssfromla,grellis,It is time,mickie,Askel5,jwalsh07,
BTTT
7 posted on 09/22/2001 6:06:53 PM PDT by Cultural Jihad
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To: Cultural Jihad
Taliban's Army Liquefies - Good Omen for the World
8 posted on 09/22/2001 6:08:28 PM PDT by TheGoodDoc
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To: Cultural Jihad
"Scientists have confirmed the substance inside the closed vial is blood but cannot explain why it turns to liquid. "

That is why they are called miracles!

9 posted on 09/22/2001 6:11:51 PM PDT by Movemout
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To: Cultural Jihad

10 posted on 09/22/2001 6:12:11 PM PDT by Cultural Jihad
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To: Cultural Jihad
cool post -- and I never saw a holy card of St. Januarius before. Add me to your nifty Catholic ping list!
11 posted on 09/22/2001 6:14:30 PM PDT by Temple Drake
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To: Cultural Jihad
Bump.
12 posted on 09/22/2001 6:14:45 PM PDT by father_elijah
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To: Movemout
The ceremony, which Neapolitans revere as a miracle, was also attended by the American consul to Naples, Clyde Bishop, who leant forward and kissed the vial after it was shown the blood had liquefied.

The ACLU's "Atheist Taliban" are having a hissy fit.

13 posted on 09/22/2001 6:16:01 PM PDT by Cultural Jihad
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To: patent; Temple Drake
cool post -- and I never saw a holy card of St. Januarius before. Add me to your nifty Catholic ping list!

(Borrowed from patent's list, who has maybe twice as many as you see here) Patent: A request of ye.

14 posted on 09/22/2001 6:18:00 PM PDT by Cultural Jihad
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To: Cultural Jihad
I'd like to be on your ping list too.
15 posted on 09/22/2001 6:18:21 PM PDT by Petronski
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To: 2sheep, babylonian
...a good omen for Naples and the world, according to the faithful


16 posted on 09/22/2001 6:19:12 PM PDT by Thinkin' Gal
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To: Temple Drake

St. Januarius

Martyr, Bishop of Beneventum.

St. Januarius is believed to have suffered in the persecution of Diocletian, c. 305. With regard to the history of his life and martyrdom, we know next to nothing. The various collections of "Acts", though numerous (cf. Bibliotheca Hagiographica Latina, n. 4115-4140), are all extremely late and untrustworthy. Bede (c. 733) in his "Martyrologium" has epitomized the so-called "Acta Bononiensia" (see Quentin, "Les Martyrologes historiques", 76). To this source we may trace the following entry in the present Roman Martyrology, though the reference to the miracle of the liquefaction is an addition of much later date. "At Pozzuoli in Campania [the memory] of the holy martyrs Januarius, Bishop of Desiderius of Cahors, Saint
Beneventum, Festus his deacon, and Desiderius lector, together with Socius deacon of the church of Misenas, Proculus deacon of Pozzuoli, Eutyches and Acutius, who after chains and imprisonment were beheaded under the Emperor Diocletian. The body of St. Januarius was brought to Naples, and there honourably interred in the church, where his holy blood is kept unto this day in a phial of glass, which being set near his head becomes liquid and bubbles up as though it were fresh."

In the Breviary a longer account is given. There we are told that "Timotheus, President of Campania," was the official who condemned the martyrs, that Januarius was thrown into a fiery furnace, but that the flames would not touch him, and that the saint and his companions were afterwards exposed in the amphitheatre to wild beasts without any effect. Timotheus declaring that this was due to magic, and ordering the martyrs to be beheaded, the persecutor was smitten with blindness, but Januarius cured him, and five thousand persons were converted to Christ before the martyrs were decapitated. Then, as the Breviary lesson continues, "the cities of these coasts strove to obtain their bodies for honourable burial, so as to make sure of having them advocates with God. By God's will, the relics of Januarius were taken to Naples at last, after having been carried from Pozzuoli to Beneventum and from Beneventum to Monte Vergine. When they were brought thence to Naples they were laid in the chief church there and have been there famous on account of many miracles. Among these is remarkable the stopping of eruptions of Mount Vesuvius, whereby both that neighbourhood and places afar off have been like to be destroyed. It is also well known and is the plain fact, seen even unto this day, that when the blood of St. Januarius, kept dried up in a small glass phial, is put in sight of the head of the same martyr, it is wont to melt and bubble in a very strange way, as though it had but freshly been shed."

It is especially this miracle of the liquefaction which has given celebrity to the name of Januarius, and to this we turn our attention. Let it at once be said that the supposition of any trick or deliberate imposture is out of the question, as candid opponents are now willing to admit. For more than four hundred years this liquefaction has taken place at frequent intervals. If it were a trick it would be necessary to admit that all the archbishops of Naples, and that countless ecclesiastics eminent for their learning and often for their great sanctity, were accomplices in the fraud, as also a number of secular officials; for the relic is so guarded that its exposition requires the concurrence of both civil and ecclesiastical authority. Further, in all these four hundred years, no one of the many who, upon the supposition of such a trick, must necessarily have been in the secret, has made any revelation or disclosed how the apparent miracle is worked. Strong indirect testimony to this truth is borne by the fact that even at the present time the rationalistic opponents of a supernatural explanation are entirely disagreed as to how the phenomenon is to be accounted for.

What actually takes place may be thus briefly described: in a silver reliquary, which in form and size somewhat suggests a small carriage lamp, two phials are enclosed. The lesser of these contains only traces of blood and need not concern us here. The larger, which is a little flagon-shaped flask four inches in height and about two and a quarter inches in diameter, is normally rather more than half full of a dark and solid mass, absolutely opaque when held up to the light, and showing no displacment when the reliquary is turned upside down. Both flasks seem to be so fixed in the lantern cavity of the reliquary by means of some hard gummy substance that they are hermetically sealed. Moreover, owing to the fact that the dark mass in the flask is protected by two thicknesses of glass it is presumably but little affected by the temperature of the surrounding air. Eighteen times in each year, i.e. (1) on the Saturday before the first Sunday in May and the eight following days, (2) on the feast of St. Januarius (19 Sept.) and during the octave, and (3) on 16 December, a silver bust believed to contain the head of St. Januarius is exposed upon the altar, and the reliquary just described is brought out and held by the officiant in view of the assembly. Prayers are said by the people, begging that the miracle may take place, while a group of poor women, known as the "zie di San Gennaro" (aunts of St. Januarius), make themselves specially conspicuous by the fervour, and sometimes, when the miracle is delayed, by the extravagance, of their supplications.

The officiant usually holds the reliquary by its extremities, without touching the glass, and from time to time turns it upside down to note whether any movement is perceptible in the dark mass enclosed in the phial. After an interval of varying duration, usually not less than two minutes or more than an hour, the mass is gradually seen to detach itself from the sides of the phial, to become liquid and of a more or less ruby tint, and in some instances to froth and bubble up, increasing in volume. The officiant then announces, "Il miracolo é fatto", a Te Deum is sung, and the reliquary containing the liquefied blood is brought to the altar rail that the faithful may venerate it by kissing the containing vessel. Rarely has the liquefaction failed to take place in the expositions of May or September, but in that of 16 December the mass remains solid more frequently than not.

It is of course natural that those who are reluctant to admit the supernatural character of the phenomenon should regard the liquefaction as simply due to the effects of heat. There are, they urge, certain substances (e.g. a mixture of spermaceti and ether) which have a very low boiling point. The heat produced by the hands of the officiant, the pressing throng of spectators, the lights on the altar, and in particular the candle formerly held close to the reliquary to enable the people to see that the mass is opaque, combine to raise the temperature of the air sufficiently to melt the substance in the phial--a substance which is assumed to be blood, but which no one has ever analysed. Further, ever since the early years of the eighteenth century, sceptical scientists, by using certain chemical preparations, have reconstructed the miracle with more or less of success; that is to say, they have been able to exhibit some red substance which, though at first apparently solid, melted after an interval without any direct application of heat. None the less, it may be said with absolute confidence that the theory of heat affords no adequate explanation of the phenomena observed.

For more than a century careful observations of the temperature of the air in the neighbourhood of the relic have been made on these occasions and the records have been kept. It is certain from the scientific memoirs of Professors Fergola, Punzo, and Sperindeo that there is no direct relation between the temperature, and the time and manner of the liquefaction. Often when the thermometer has stood at 77° Fahrenheit or even higher, liquefaction has been delayed for as much as twenty or even forty minutes, while on the other hand the contents of the phial have sometimes liquefied in considerably less time than this when the thermometer remained as low as 60 or 65 degrees. Moreover, the heat theory by no means accounts for another more remarkable fact observed for quite two hundred years past. The mass in melting commonly increased in volume, but when it solidifies again it does not necessarily return to its original bulk. Sometimes the whole phial is seen to be occupied, at other times hardly more than half. This has led a Neapolitan scientist of modern times, Professor Albini, to suggest a new physical theory derived from observing the behaviour of a viscous fluid such as partly congealed honey. He conjectures that the unknown substance in the phial consists of some highly divided solid matter which is partly held in suspension by a disproportionately small quantity of liquid. When at rest, the liquid sinks to the bottom of the phial, while the solid particles form a sort of crust not easily displaced when the vessel is turned upside down. This cohesion is however overcome by repeated movements, such as those that the reliquary experiences when the moment of liquefaction is impatiently waited for. Further, such a viscous fluid easily cakes upon the walls of the containing vessel, and admits large air bubbles which cause the deceptive appearance of a change of volume.

Professor Albini claims to have reproduced all the phenomena with a compound made of powdered chocolate and the serum of milk. On the other hand, those who have studied closely the process of liquefaction of the contents of the phial declare that such an explanation is absolutely impossible. Moreover, there seem to be well-attested instances of liquefaction taking place both in the case of this and other similar relics of blood, when the reliquary has been standing by itself without any movement whatsoever.

Accordingly, the suggestion has also been made (see Di Pace, "Ipotesi scientifica sulla Liquefazione", etc., Naples, 1905) that the phenomenon is due to some form of psychic force. The concentration of thought and will of the expectant crowd and specially of the "aunts of St. Januarius" are held to be capable of producing a physical effect. Against this, however, must be set the fact that the liquefaction has sometimes taken place quite unexpectedly and in the presence of very few spectators.

Probably the most serious difficulty against the miraculous character of the phenomenon is derived from the circumstance that the same liquefaction takes place in the case of other relics, nearly all preserved in the neighbourhood of Naples, or of Neapolitan origin. These include relics which are affirmed to be the blood of St. John the Baptist, of St. Stephen the first martyr, of St. Pantaleone, of St. Patricia, of St. Nicholas of Tolentino, of St. Aloysius Gonzaga, and others. In the case of the alleged liquefaction of the so-called "Milk of Our Lady" (see Putignani, S.J., "De Redivivi Sanguine S. Januarii", Naples, 1723, I, 90) or of the fat of St. Thomas Aquinas (see Magnoni Valenti, "Discorso istorico" 1772, 47) we have probably a pure fiction, but the phials traditionally associated with the names of St. John the Baptist, St. Stephen, and St. Pantaleone undoubtedly still exhibit on the respective feast days of these saints phenomena exactly analogous to those shown in the case of the more famous relic of St. Januarius. Further, it is asserted by eyewitnesses of scientific credit and high respectability that a block of basalt at Pozzuoli, reputed to bear traces of the blood of St. Januarius, grows vividly red for a short time in May and September at the hour when the miracle of the liquefaction takes place in Naples (se Cavène, "Célèbre Miracle de S. Janvier", 1909, 277-300).

Three other points attested by recent investigators seem worthy of special note.

  • It now appears that the first certain record of the liquefaction of the blood of St. Januarius dates from 1389 (see de Blasiis, "Chronicon Siculum incerti auctoris", Naples, 1887, 85), and not from 1456, as formerly supposed.
  • In 1902 Professor Sperindeo was allowed to pass a ray of light through the upper part of the phial during liquefaction and examine this beam spectroscopically. The experiment yielded the distinctive lines of the spectrum of blood. This, however, only proves that there are at any rate traces of blood in the contents of the phial (see Cavène, "Le Célèbre Miracle", 262-275).
  • Most remarkable of all, the apparent variation in the volume of the relic led in 1902 and 1904 to a series of experiments in the course of which the whole reliquary was weighed in a very accurate balance. It was found that the weight was not constant any more than the volume, and that the weight of the reliquary when the blood filled the whole cavity of the phial exceeded, by 26 grammes, the weight when the phial seemed but half full. This very large difference renders it impossible to believe that such a substantial variation in weight can be merely due to an error of observation.
We are forced to accept the fact that, contrary to all known laws, a change goes on in the contents of this hermetically sealed vessel which makes them heavier and lighter in a ratio roughly, but not exactly, proportional to their apparent bulk (Cavène, 333-39). The reality of the miracle of St. Januarius has repeatedly been made the subject of controversy. It has had much to do with many conversions to Catholicism, notably with that of the elder Herder. Unfortunately, however, allegations have often been made as to the favourable verdict expressed by scientific men of note, which are not always verifiable. The supposed testimony of the great chemist, Sir Humphry Davy, who is declared to have expressed his belief in the genuineness of the miracle, seems to be a case in point.

Though in many respects uncritical, the best account of the miracle of St. Januarius is that given by CAVENE, Le Célèbre Miracle de S. Janvier (Paris, 1909). From the historical side fuller details may be found in TAGLIALATELA, Memorie Storicocritiche del Culto e del Sangue di S. Gennaro (Naples, 1896). Among recent works may be mentioned: JANUARIO, Il Sangue di S. Gennaro (Naples, 1902); two articles by SILVA and SPERINDEO in the Ommagio della Rivista di Scienze e Lettere, published for the centenary of 1905; also SPERINDEO, Il Miracolo di S. Gennaro (3rd ed., Naples, 1908); THURSTON in the Tablet, 22 and 29 May, 1909, followed by a correspondence in the same journal.
Of earlier date are PUNZO, La Teca di S. Gennaro (Naples, 1880); IDEM, Indagini ed osservazioni sulla Teca (Naples, 1890); ALBINI in Rendiconti dell' Accademia delle Scienze fisiche e matematiche (Società Reale di Napoli), series II, vol. IV (1890), 24-27; Acta SS., 19 Sept. There is also an excellent article by LECANU in MIGNE, Dictionnaire des Prophéties et des Miracles (1852), 1010-1016. The older books, such as those of PUTIGNANI, TUTINI, FALCONE, etc., are too numerous to mention, and they are for the most part very uncritical. The various "Acts" of St. Januarius have been edited by SCHERILLO in Atti Accad. Archeol. Napoli, VIII (1876), pt. I, 147-330. For further bibliography, see CHEVALIER, Bio-Bibl.

HERBERT THURSTON
Transcribed by Robert B. Olson
Offered to Almighty God for Brian C. Olson

The Catholic Encyclopedia, Volume VIII
Copyright © 1910 by Robert Appleton Company
Online Edition Copyright © 1999 by Kevin Knight
Nihil Obstat, October 1, 1910. Remy Lafort, S.T.D., Censor
Imprimatur. +John Cardinal Farley, Archbishop of New York


Source: http://www.newadvent.org/cathen/08295a.htm


17 posted on 09/22/2001 6:21:08 PM PDT by Cultural Jihad
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To: Cultural Jihad
It is especially this miracle of the liquefaction which has given celebrity to the name of Januarius, and to this we turn our attention. Let it at once be said that the supposition of any trick or deliberate imposture is out of the question, as candid opponents are now willing to admit.
For more than four hundred years this liquefaction has taken place at frequent intervals. If it were a trick it would be necessary to admit that all the archbishops of Naples, and that countless ecclesiastics eminent for their learning and often for their great sanctity, were accomplices in the fraud, as also a number of secular officials; for the relic is so guarded that its exposition requires the concurrence of both civil and ecclesiastical authority. Further, in all these four hundred years, no one of the many who, upon the supposition of such a trick, must necessarily have been in the secret, has made any revelation or disclosed how the apparent miracle is worked.
Strong indirect testimony to this truth is borne by the fact that even at the present time the rationalistic opponents of a supernatural explanation are entirely disagreed as to how the phenomenon is to be accounted for.

What actually takes place may be thus briefly described: in a silver reliquary, which in form and size somewhat suggests a small carriage lamp, two phials are enclosed. The lesser of these contains only traces of blood and need not concern us here. The larger, which is a little flagon-shaped flask four inches in height and about two and a quarter inches in diameter, is normally rather more than half full of a dark and solid mass, absolutely opaque when held up to the light, and showing no displacment when the reliquary is turned upside down. Both flasks seem to be so fixed in the lantern cavity of the reliquary by means of some hard gummy substance that they are hermetically sealed. Moreover, owing to the fact that the dark mass in the flask is protected by two thicknesses of glass it is presumably but little affected by the temperature of the surrounding air.
Eighteen times in each year, i.e. (1) on the Saturday before the first Sunday in May and the eight following days, (2) on the feast of St. Januarius (19 Sept.) and during the octave, and (3) on 16 December, a silver bust believed to contain the head of St. Januarius is exposed upon the altar, and the reliquary just described is brought out and held by the officiant in view of the assembly. Prayers are said by the people, begging that the miracle may take place, while a group of poor women, known as the "zie di San Gennaro" (aunts of St. Januarius), make themselves specially conspicuous by the fervour, and sometimes, when the miracle is delayed, by the extravagance, of their supplications.

The officiant usually holds the reliquary by its extremities, without touching the glass, and from time to time turns it upside down to note whether any movement is perceptible in the dark mass enclosed in the phial. After an interval of varying duration, usually not less than two minutes or more than an hour, the mass is gradually seen to detach itself from the sides of the phial, to become liquid and of a more or less ruby tint, and in some instances to froth and bubble up, increasing in volume. The officiant then announces, "Il miracolo é fatto", a Te Deum is sung, and the reliquary containing the liquefied blood is brought to the altar rail that the faithful may venerate it by kissing the containing vessel. Rarely has the liquefaction failed to take place in the expositions of May or September, but in that of 16 December the mass remains solid more frequently than not.

It is of course natural that those who are reluctant to admit the supernatural character of the phenomenon should regard the liquefaction as simply due to the effects of heat. There are, they urge, certain substances (e.g. a mixture of spermaceti and ether) which have a very low boiling point. The heat produced by the hands of the officiant, the pressing throng of spectators, the lights on the altar, and in particular the candle formerly held close to the reliquary to enable the people to see that the mass is opaque, combine to raise the temperature of the air sufficiently to melt the substance in the phial--a substance which is assumed to be blood, but which no one has ever analysed.
Further, ever since the early years of the eighteenth century, sceptical scientists, by using certain chemical preparations, have reconstructed the miracle with more or less of success; that is to say, they have been able to exhibit some red substance which, though at first apparently solid, melted after an interval without any direct application of heat. None the less, it may be said with absolute confidence that the theory of heat affords no adequate explanation of the phenomena observed.

For more than a century careful observations of the temperature of the air in the neighbourhood of the relic have been made on these occasions and the records have been kept. It is certain from the scientific memoirs of Professors Fergola, Punzo, and Sperindeo that there is no direct relation between the temperature, and the time and manner of the liquefaction. Often when the thermometer has stood at 77° Fahrenheit or even higher, liquefaction has been delayed for as much as twenty or even forty minutes, while on the other hand the contents of the phial have sometimes liquefied in considerably less time than this when the thermometer remained as low as 60 or 65 degrees.
Moreover, the heat theory by no means accounts for another more remarkable fact observed for quite two hundred years past. The mass in melting commonly increased in volume, but when it solidifies again it does not necessarily return to its original bulk. Sometimes the whole phial is seen to be occupied, at other times hardly more than half. This has led a Neapolitan scientist of modern times, Professor Albini, to suggest a new physical theory derived from observing the behaviour of a viscous fluid such as partly congealed honey. He conjectures that the unknown substance in the phial consists of some highly divided solid matter which is partly held in suspension by a disproportionately small quantity of liquid. When at rest, the liquid sinks to the bottom of the phial, while the solid particles form a sort of crust not easily displaced when the vessel is turned upside down. This cohesion is however overcome by repeated movements, such as those that the reliquary experiences when the moment of liquefaction is impatiently waited for. Further, such a viscous fluid easily cakes upon the walls of the containing vessel, and admits large air bubbles which cause the deceptive appearance of a change of volume.

Professor Albini claims to have reproduced all the phenomena with a compound made of powdered chocolate and the serum of milk. On the other hand, those who have studied closely the process of liquefaction of the contents of the phial declare that such an explanation is absolutely impossible. Moreover, there seem to be well-attested instances of liquefaction taking place both in the case of this and other similar relics of blood, when the reliquary has been standing by itself without any movement whatsoever.

Accordingly, the suggestion has also been made (see Di Pace, "Ipotesi scientifica sulla Liquefazione", etc., Naples, 1905) that the phenomenon is due to some form of psychic force. The concentration of thought and will of the expectant crowd and specially of the "aunts of St. Januarius" are held to be capable of producing a physical effect. Against this, however, must be set the fact that the liquefaction has sometimes taken place quite unexpectedly and in the presence of very few spectators.

18 posted on 09/22/2001 6:23:58 PM PDT by MHGinTN (For those wishing more on this Saintly phenomenon)
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To: Cultural Jihad
Disaster has struck at least five times after the blood failed to liquefy, including in November 1980 when some 3,000 people died in a massive earthquake that struck southern Italy.

How many times has the blood liquified?

Has disaster ever occurred after the blood has liquified?

Before I accept this as a miracle, I want the answers to these questions.

With all these people handling and kissing the vial, the warmth of fingers just might liquify the blood.

I'm a Roman Catholic, but I'm suspicious of stuff like this.

Has the Church officially sanctioned this as a miracle?

19 posted on 09/22/2001 6:25:04 PM PDT by sinkspur
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To: Cultural Jihad
Interesting post. Thanks.
20 posted on 09/22/2001 6:25:43 PM PDT by NoCurrentFreeperByThatName
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Comment #21 Removed by Moderator

To: Cultural Jihad
Wow, you're quick! You beat me by two minutes.
22 posted on 09/22/2001 6:25:53 PM PDT by MHGinTN
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To: Cultural Jihad
The Holy Bible warns us about foolery like this in many scriptures. What will Satan come up with next?
23 posted on 09/22/2001 6:32:06 PM PDT by ASTM366
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To: ASTM366
What will Satan come up with next?

Perhaps the Prince of this world will seek to cast doubts on Christian fervor and God's graces and miracles.

24 posted on 09/22/2001 6:35:14 PM PDT by Cultural Jihad
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Comment #25 Removed by Moderator

To: Cultural Jihad
I always check with Madame Cleo beforehand. She knows if it's gonna liquefy or not, and even at her rates it saves me the cost of the ticket.
26 posted on 09/22/2001 6:36:41 PM PDT by Illbay
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To: sinkspur
The Church declares only that Public Revelation is all that is necessary to believe in. You should ask your priest about it.
27 posted on 09/22/2001 6:39:24 PM PDT by Cultural Jihad
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To: Illbay
From the scriptures, we see that God works through prophets, not transforming objects. Bizzare.
28 posted on 09/22/2001 6:41:01 PM PDT by aimhigh
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To: sinkspur
Has the Church officially sanctioned this as a miracle?

No, They haven't. The church moves at a snails pace when it comes to approving apparitions and miracles. That doesn't mean that Archbishop Giordano isn't sincere in his beliefs of a miracle in the liquidation of the blood. Unless the church condemns it as false, it is acceptable to view it as a means to grace.

29 posted on 09/22/2001 6:42:54 PM PDT by JMJ333
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To: aimhigh
From the scriptures, we see that God works through prophets, not transforming objects. Bizzare.

We also see in scriptures that God performs and allows for miracles--they are a part of Christianity.

30 posted on 09/22/2001 6:44:11 PM PDT by JMJ333
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To: Cultural Jihad
The Feast of San Gennaro is a big deal in Little Italy in Manhattan, south of Greenwich Village, where it is celebrated in the streets every fall. Unfortunately Little Italy has been getting squeezed out by Chinatown in recent years, as Italians move to the suburbs, but it's still an impressive spectacle.
31 posted on 09/22/2001 6:44:36 PM PDT by Cicero
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To: Illbay
I always check with Madame Cleo beforehand. She knows if it's gonna liquefy or not, and even at her rates it saves me the cost of the ticket.

Do you appreciate it when people get on threads regarding the Mormon faith and ridicule what they don't understand?

32 posted on 09/22/2001 6:46:53 PM PDT by JMJ333
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To: aimhigh
Hey, EVERYBODY'S got to have a Hobby!
33 posted on 09/22/2001 6:47:15 PM PDT by Illbay
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To: pgkdan; katze
Januarius

Januarius Born:

Died: c.305

Canonized:

Feast Day: September 19

Patron Saint of: blood banks, Naples

In the time of Diocletian, emperor, and in the fifth consulate of Constantine [Constantius], and seventh [probably "fifth"] of Maximian, there was a great persecution of the Christians. At that time Diocletian appointed Timothy, a pagan, governor in the province of Campania and ordered him to offer sacrifices to idols and to compel all who believed in Christ to do the same. It happened as he was making the customary round of cities, he came to the city of Nola. There he ordered the officials to present themselves before him and when they were present he began to inquire from them concerning the judgments of his predecessors.

To him the officials related their deeds and among them, when they reached the affairs of the blessed martyrs Sosius, deacon of the church at Miseno and Proculus, deacon of the church at Pozzuoli, and Eutychetes and Acutius, and how they had been tormented by various tortures and had been recast into prison by the order of the judge, he asked the officials what had been done with them. They replied saying that they for a long time were detained in chains and they uttered in addition evil remarks concerning the Blessed Januarius, bishop of Benevento.

This most unjust Timothy having heard these remarks regarding Januarius, ordered him to be brought before him and when he was presented before his tribunal at Nola, Timothy the judge said to him: "Januarius, having heard of the reputation of your family I exhort you to sacrifice to the gods in obedience to the decrees of the invincible rulers. But if you are unwilling I shall subject you to horrible torments which the God whom you worship when he shall see them he himself shall fear."

St. Januarius however replied: "Be silent, O unhappy man, and do not insult in my hearing Him who created heaven and earth, lest the Lord God may hear such a blasphemy as that which proceeds from your mouth and he may destroy you and you shall be mute and deaf, not hearing and like a blind man not seeing."

Having heard these things the tyrant Timothy says to the saint: "Is it in your power that by any enchantments whatever you or your god can prevail against me?"

St. Januarius replies: "My power is nothing but there is a God in heaven who can resist you and all who obey and abet you." And when he had said this the tyrant ordered him back to prison.

Being very angry he ordered a furnace to be heated for three days and the saint to be cast into it. The holy man made the sign of the cross on his forehead, looked up to heaven sighing and extending his hands, and having entered the fiery furnace he was praising God, saying: "O Lord Jesus Christ for the sake of thy holy name I embrace willingly this suffering and I expect every promise which thou hast promised to those who love Thee. Hear me praying to Thee and deliver me from this flame, thou who wert present with the three children, Ananias, Azarias, Misael in the fiery furnace, and be with me in this my trial to deliver me from the hands of the enemy." Saying these things, Blessed Januarius began to walk with holy angels in the midst of the fire praising the Father and Son and Holy Ghost.

When the soldiers who were around the furnace heard St. Januarius in its depth praising God they feared with a great fear and ran in great haste and told the judge saying, "We beseech thee, sir, not to be angry with us but we have heard the voice of Januarius in the furnace invoking his Lord, and being greatly terrified we fled." Timothy hearing this ordered the furnace to be opened and when it was opened the flames shot out and devoured some incredulous pagans who were around about it. But St. Januarius appeared in the midst glorifying the Lord Jesus Christ so that the fire could not touch either his clothes or his hair.

Timothy however when he had heard this ordered him before him and said to him: "Of what avail is it that the magic you exercise is powerful? By various torments I will make you perish." St. Januarius replied: "It will not be well for thee, thou cruel tyrant, to alienate the servant of Christ from the truth of Christ or to cause me to obey through fear. I will hope in the Lord. I will not fear no matter what men may do to me," and thus replying the judge ordered him led back to prison.

On another day early in the morning Timothy had Januarius before him: "How long, unhappy man, will you refuse to sacrifice to the immortal gods? Approach now and offer incense. If not I shall order you to be beheaded and if he can, let your God free you from my hands." The saint replied: "You do not know that the power of God is great. Would that you would repent so that my God might pardon you whom you say to be unable to free me from your hands! When you speak thus you are heaping up wrath for yourself on the day of wrath."

The judge not liking this speech ordered his shackels [-nervi-] to be removed. Januarius prayed God saying: "O Lord Jesus Christ who hast not abandoned me from my mother's womb now hear thy servant crying to thee and command me to depart this world and obtain thy mercy." The judge thinking how he would kill him sent him back to prison.

While guarded by soldiers in hard captivity, two of his clergy, the deacon Festus and the reader Desiderius, learned of their bishop's captivity and being moved by the Holy Ghost they immediately set out from Beneventum and came to Nola, and there weeping they cried: "Why is such a man in custody? What crimes did he commit? When did he fail to aid those in trouble? What sick man was visted by him without regaining health? Who approached him weeping and went away not rejoicing?"

Their words were reported to Timothy who ordered them at once to be detained and along with Januarius to be brought before him, whereupon he asked Januarius who were these two and the saint replied: "One is my deacon and the other is my reader." "Do they proclaim themselves Christians?" "Certainly, for if you ask them, I hope in my Lord Jesus Christ that they will not deny themselves to be Christians," and being asked, they said: "We are Christians and we are prepared to die for the love of God."

Then Timothy filled with anger ordered Januarius the bishop, along with Festus the deacon and Desiderius the reader, to be bound in chains and to be dragged before his chariot to the city of Pozzuoli, determining that there along with Sosius, Proculus, Eutyches and Acutius, they should be delivered up to wild beasts. When they were come to Pozzuoli, they were kept in prison until the arena was prepared. On the day appointed they were led into the amphitheatre and Timothy coming ordered the wild beasts to be let loose; and when this was done, St. Januarius cried: "O brethren, seize the shield of faith and let us pray to the Lord our Helper in the name of the Lord who made heaven and earth." And the mercy of God was so present that to the feet of Januarius like sheep with heads down ran the wild beasts.

The unbelieving judge had the beasts removed and the saints of God taken from the arena and brought before his tribunal, where sitting in state he dictated their sentence: "We order to be beheaded, Januarius bishop, Sosius, Proculus and Festus deacons, Desiderius reader, Eutyches and Acutius, citizens of Pozzuoli, who have professed themselves Christians and have despised the sacrifices of the gods and the commands of the emperor." But St. Januarius looking up to heaven said: "Lord Jesus Christ who descended from on high for the redemption of the human race, deliver me and free me from the hand of this enemy and I beg thee my God that you punish Timothy for the things he did against me thy servant and that thou blind his eyes so that he may not see the light of heaven."

When he had finished his prayer darkness fell on his [Timothy's] eyes and suddenly he was made blind. Then prayed Januarius to the Lord, and said: "I give thanks to thee, Father of our Lord Jesus Christ, who hast heard thy servant and destroyed the eyes of the impious Timothy because many souls on account of him have been perverted to the evil spirits."

Then Timothy was suffering with his stricken eyes and the pain was increasing. Repentant he began to cry out and say to the officials: "Go, bring Januarius to me." And they going found him lead along by the executioners on the incline that leads to the Solfatara and bringing him back they set him before the judge and a great multitude of people was attracted by the sight. But Timothy began to cry out with a great cry and to say to St. Januarius: "Januarius, servant of the most high God, pray the Lord, thy God, for me blind that I may recover the sight which I have lost."

Then Januarius raising his eyes to heaven prayed: "God of Abraham, God of Isaac, God of Jacob, hear my prayer and restore to Timothy though unworthy his eyes that all the people present may know that thou art God and there is no other but thee; for we may not return evil for evil." And when St. Januarius had finished his prayer his were opened.

The multitude seeing the wonderful things which the Lord wrought by Januarius his martyr, many of the bystanders believed in the Lord Jesus Christ, almost five thousand, and they cried out raising their voices: "Will not the God of such and so great a man be feared? Will he not perhaps take revenge for their sufferings and death and will we not all likewise perish?" Januarius was very beautiful both in body and disposition. Then the impious judge Timothy seeing such a crowd turned toward the Lord was troubled and (lest the servant of the Lord Jesus Christ might be deprived of his crown) fearing the commands of the emperor the judge ordered the soldiers to take him away quickly and to behead him with the holy martyrs.

When they were on their way to martyrdom a certain old and very poor man, hoping favor from Januarius placed himself in his way and fell at his feet and besought him that he might receive some of his clothes. But Januarius said to that old man: "When my body has been buried thou wilt see that I myself will give thee my orarium with which I will have bound my eyes." The mother also of St. Januarius residing at Benevento, three days before her son suffered, saw in a dream that Januarius was flying in the air to heaven and when she was puzzled by the dream and would inquire what it meant, suddenly it was announced to her that her son was imprisoned for the love of God. She however greatly terrified, prostrating herself in prayer before the Lord, gave up her spirit.

In the meantime when the saints had arrived at the place where they were to be beheaded, that is at the Solfatara, St. Januarius kneeling prayed: "O Lord, omnipotent God, into thy hands I commend my spirit" and then rising he took his orarium and bound his eyes and kneeling again he placed his hand on his neck and asked the executioner to strike. The executioner struck with great force and cut off at the same time a finger of the saint's hand and his head. The other saints received likewise their crown.

St. Januarius after his execution appeared to the old man and offered him as he had promised the orarium which had bound his eyes and said: "Behold what I promised you, take it as I promised it," and he took it and hid it in his bosom with great reverence.

The executioners and two other officials seeing the old man, laughingly asked him: "Have you got what he who was beheaded promised?" But he said, "Yes," and showed them the orarium which they recognized and wondered greatly.

On the very same hour at which St. Januarius and the holy martyrs were beheaded the cruel Timothy began to suffer very much and he was exclaiming aloud: "I suffer these pains for having treated Januarius the servant of God so impiously. The angels of God torment [me]." And when he had been long tormented he gave up the ghost.

The Christians of various cities were guarding the bodies of the saints that they might carry them off at night to their own cities and they kept a careful though secret watch; and when night was come and all were sleeping, St. Januarius in the silence of the night appeared to one of those who were prepared to take away his body and said to him: "Brother, when you take away my body know that the finger of my hand is missing. Seek it and place it with my body." And so it was done as the saint himself had admonished. The bodies of the saints lay at the Solfatara where later was founded a church worthy of St. Januarius the martyr.

Here ends the passion of Januarius Martyr.

34 posted on 09/22/2001 6:48:59 PM PDT by Cultural Jihad
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   Seems to me I recall a book where one of the leading characters said something about '...a perverse generation...seeking after a sign...'.

   If the glory of God is as near as your next heart-beat, why this insane longing for symbolism in cheap parlor-tricks?

35 posted on 09/22/2001 6:49:11 PM PDT by Le-Roy
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Source: http://scborromeo.org/saints/januariu.htm
36 posted on 09/22/2001 6:50:29 PM PDT by Cultural Jihad
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Comment #37 Removed by Moderator

To: Nov3
Look at this
38 posted on 09/22/2001 6:52:56 PM PDT by Katie_Colic
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To: JMJ333
I doubt VERY seriously that this is part of the "Catholic faith" any more than Green Jello is a part of "Mormonism."

The great majority of Roman Catholics feel VERY uncomfortable with this sort of mumbo-jumbo, which is really more akin to Santeria or Voudoun than Christianity.

Miracles, yes. Chicanery, no.

39 posted on 09/22/2001 6:53:34 PM PDT by Illbay
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Comment #40 Removed by Moderator

To: aimhigh
From the scriptures, we see that God works through prophets, not transforming objects.

The loaves and fishes were prophets?
41 posted on 09/22/2001 6:54:01 PM PDT by eastsider
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To: Illbay
Would it help if you discovered that St. Gennaro was a well-mannered , millionaire pro-basketball player?
42 posted on 09/22/2001 6:54:53 PM PDT by LaBelleDameSansMerci
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To: Cicero
The Feast of San Gennaro ...

To me, it was better with the beer.
43 posted on 09/22/2001 6:56:10 PM PDT by eastsider
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To: Illbay
I doubt VERY seriously that this is part of the "Catholic faith" any more than Green Jello is a part of "Mormonism."

You're wrong. Miracles are very much part of Catholicsm. Ever heard of St. Bernadette? Her body is incorrupted to this day. She is lies in an glass coffin covered only in a thin layer of wax. Don't believe me? Try google.

The great majority of Roman Catholics feel VERY uncomfortable with this sort of mumbo-jumbo, which is really more akin to Santeria or Voudoun than Christianity.

How would you know? You have no clue what the majority of Catholics believe. I'll repeat myself--Would you like it if some smart mouth started ridiculing mormonism, when they hadn't a clue about which they speak? Feel free to disagree or question--but knock of your rudeness.

44 posted on 09/22/2001 7:01:37 PM PDT by JMJ333
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To: Illbay
The great majority of Roman Catholics feel VERY uncomfortable with this sort of mumbo-jumbo ...

And you know this because ...?
45 posted on 09/22/2001 7:02:12 PM PDT by eastsider
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To: Cultural Jihad
is he the patron saint of hemophiliacs?
46 posted on 09/22/2001 7:03:25 PM PDT by Woodkirk
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To: Illbay
I doubt VERY seriously that this is part of the "Catholic faith" any more than Green Jello is a part of "Mormonism."

Correct. Everyone knows marshmallows, not green jello, are essential to Mormonism. Salt Lake City has the highest per capita consumption of marshmallows in the country. Three or four times above any other major metropolitan area. I was in Vegas when the Pepcon plant making ammonium perchlorate blew and took down the Kidd Marshmallow factory next door. The angst was palpable.

47 posted on 09/22/2001 7:05:24 PM PDT by LarryLied
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To: sinkspur
Article on "Miracle" in the online Catholic encyclopedia
48 posted on 09/22/2001 7:05:37 PM PDT by Cultural Jihad
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To: Le-Roy
Seems to me I recall a book where one of the leading characters said something about '...a perverse generation...seeking after a sign...'.

If the glory of God is as near as your next heart-beat, why this insane longing for symbolism in cheap parlor-tricks?

Miracles and signs have been a part of Christianity from the beginning. For example, the miracle that happened at Fatima, Portugal was witnessed by 70,000 people in the Cova da Iria. Our library of congress has copies of pictures taken that day.

49 posted on 09/22/2001 7:06:10 PM PDT by JMJ333
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To: JMJ333
Ever heard of St. Bernadette? Her body is incorrupted to this day. She is lies in an glass coffin covered only in a thin layer of wax. Don't believe me?


50 posted on 09/22/2001 7:07:11 PM PDT by eastsider
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