The Holy Face on the Netflix platform

Photo by Paul Badde

Millions of people – in over 190 countries around the world – were able to watch the documentary "Mysteries of the Faith"

by Antonio Bini

On November 1st, the series of four documentaries entitled "Mysteries of the Faith" was made available on Netflix, an entertainment platform on a global scale, with over 286 million subscribers, broadcast simultaneously in more than 190 countries around the world and presented as an unprecedented access to sacred places around the world.  with exploration of the most legendary treasures of Christianity, precious relics, steeped in myths and legends, often credited with miracles, which have inspired millions of people over the centuries. Popular religiosity has several sources of inspiration, among which the relics of Jesus Christ are of particular importance.

The screening of the series, which takes place in the perspective of the Jubilee of 2025, was anticipated by a considerable flow of international communications, together with a two-minute trailer conveyed on You Tube by Netflix itself, which recorded thousands of contacts and numerous comments.                              

For the American press, the newspapers USA TODAY and Wall Street Journal are worth mentioning, among others. On the latter newspaper, John Anderson, perhaps taken by the power of the images, wrote on October 31, 2023 that "One needn't be a true believer to be fascinated by the holy relics of the Catholic Church, objects credited with the ability to facilitate miracles and even provide access to the divine." AlsoThe Tribune of India newspaper, in an article by Nonika Singh, speaks of "an engaging journey into the world of faith, the series offers wealth of information on the priceless relics." Regarding the Holy Face of Manoppello, the thesis is supported that it is the Veronica.

Until now, not many Catholic media have covered the broadcast. The Australian weekly The Catholic Weekly of  November 1 stands out, claiming that the docuseries "shines a light on Christianity's most cherished relics."

The documentary, narrarated by actor David Harewood - begins with the alleged crown of thorns, kept in the cathedral of Notre Dame in Paris, saved from the devastating fire of April 15, 2019, and then sets out on the trail of the Holy Grail and later treats of the various relics of the cross on which Jesus died. The perspective of the production seems to be oriented towards giving a demonstration of the manifestations of faith proper to popular devotion that originates from the veneration of saints and in particular of the relics of Jesus Christ, considered "sources of light for pilgrims".                            

 A concept confirmed by the academic Nicola Denzey Lewis, professor at Claremont Graduate University, who affirms that "relics are like beacons for pilgrimages". 

A significant space of the entire series is reserved for the Holy Face of Manoppello, re-proposed in different parts, assuming a particular centrality, connected above all to prolonged close-ups of remarkable quality in terms of images.             

I had the opportunity to collaborate with the production team by answering questions, providing documentation and a series of articles on the Holy Face. I think that they kept it on a general level, also with the aim of creating a work that would stand out from others done previously.

The testimony of Fr. Antonio Gentili, rector of the Shrine of the Holy Face,  was something they concentrated upon.    Fr. Gentili affirmed that from his first encounter with the sacred image he felt very loved, expressing the conviction that it is truly the Face of Jesus imprinted in the first moments of the resurrection.    

This statement was followed by an effective graphic reconstruction of the entrance to the tomb where Jesus had been buried, found empty by the apostles, with the boulder moved and with the only remaining traces represented by the burial cloths and the sudarium, in correspondence with what is narrated in the Gospel of John. The hypothesis was clearly supported by Fr. Domenico da Cese who wrote about it for a holy card that he had printed in the 1970's.

The footage shows the Shrine, trying as closely as possible to frame the façade – which is awaiting extraordinary maintenance work – zooming in on the town, shown from above and in its historic center. In some passages, Sister Blandina also appears on the Via Santarelli.

The choice to follow the paths of faith has led the director to privilege several testimonies of devotees, as well as opening a window on the nature of the fabric in which the face of Jesus (the true-icon "vera-icona") is imprinted, landing upon the thesis of the so-called "sea silk", expressed by Chiara Vigo, a master in the art of the weaving of byssus, from the island of Sant'Antioco,  in Sardinia.

The testimony of Rocco Rulli is of particular importance, embracing three generations, united by a solid devotion to the Holy Face, starting with his father, a miner in Marcinelle (Belgium), who escaped the mining disaster of 8 August 1956 due to a fortuitous change of his work shift, to Rocco himself, saved by pure chance from the devastating earthquake in Friuli on May 6, 1976 which took place while he was doing his military service in Gemona, the epicenter of the earthquake, and then that of his daughter Francesca, who in 2003 had been given up for dead following a severe cerebral hemorrhage. The story is accompanied by images of the tragedy of Marcinelle and of the earthquake in Friuli.                                       

As a sign of devotion and gratitude, Rocco Rulli, ever since 1976, has been one of those who carry the Holy Face  and as such has been filmed by the cameras during the procession. Another testimony is that given by Rossella Olivieri, a woman from Manoppello, who states that she survived, to the disbelief of the doctors, a cardiac arrest that lasted five minutes.

The narrative reproduces the images of Benedict XVI's pilgrimage to Manoppello on September 1, 2006, showing the visible emotion of the German pope in front of the relic. In this regard, Robert Cargill, professor of biblical studies at the University of Iowa, weighs in, affirming how the visit of Pope Benedict XVI has undoubtedly contributed to giving credibility to the Holy Face, and implicitly to the studies developed so far. In another contribution, Jason Horovitz, Rome correspondent for the New York Times, called the Veronica a symbol of devotion.

In this regard, it seems appropriate to recall what the recently deceased Australian Vatican correspondent, Desmond O'Grady, wrote in his book of essays"25 Jubilees. Stories and secrets of Rome in the holy years from 1300 to 2000", ed. Piemme, 1999, in which, pointing to the identification of the veil of Veronica with the Holy Face of Manoppello affirmed by Fr. Heinrich Pfeiffer, he states: "it is not known how and when the relic reached Rome, but it seems that it produced an impact comparable to that which Christ himself would have achieved."

An isolated position doubting the authenticity of the Holy Face is expressed by Roberto Falcinelli, who is mistakenly presented as "among the few art historians who have been allowed to study the Holy Face", since he is a Roman photographer who claims to belong to the Giulio Ricci Diocesan Center for the Study of the Shroud in Rome. 

The direct relationship between the Shroud and the sudarium of the Holy Face is, on the other hand, asserted by Guy Hayward, one of the founders of the British Pilgrimage Trust.                                                                      

A subsequent follow-up does not fail to recall, for that matter, the doubts about the authenticity of the Shroud itself, especially with reference to the well-known study carried out in 1984 with the radiometric technique of carbon 14, which led scientists to date the cloth to sometime between 1260 and 1390, without this changing the attitude of the Church.

Returning to the power of relics, we find the profound testimony of Rabbi Gabriel Hagay, director of the Rabbinical Institute in Paris - who speaks while the images of the Holy Face are scrolling - stating that "where there has been a miracle, there is a relic. It connects you to the power of the relic and suddenly something goes into action that uplifts you. You're here, but your mind, your spirit is up there. You are connected to God." Here it is appropriate to recall how Hagay was very impressed by the Holy Face, arriving as a pilgrim in Manoppello on the occasion of the feast of the Holy Face in May 2014, together with Roberta Collu-Moran, professor of anthropology of religions at the Catholic Institute of Paris (cf. Bulletin of the Holy Face, no. 1/2014, p. 34 ff. and  https://holyfaceofmanoppello.blogspot.com/2014/08/the-rabbi-and-holy-face-of-manoppello.html).

The prolonged shots of the Holy Face are certainly to be appreciated, even in the foreground and in different contexts, inside and outside the basilica, in different light conditions, which make the veil, even without any comment, an inexplicable "object", unrepeatable and impossible to replicate. Of particular effect are the sequences of the Holy Face with the reflections of the fireworks.              

Mysteries of the Faith privileges the aspects related to faith and miracles - leaving to the audience possible answers - regarding the historical and scientific method, sometimes barely hinted at, putting in the background the complexity of some events of the past that do not allow everyone to easily understand - for example - the still prudent attitude towards the Holy Face on the part of the Church,  which has never admitted the disappearance of the Veronica (True Icon) from St. Peter's.

 

Pilgrimage to the Holy Face of Manoppello

Photo by Alexandra Prandell

 I thank God for the privilege of being a pilgrim once again with my wife to the Holy Face of Manoppello.  Several weeks ago we spent 4 nights in Manoppello, staying at the Casa del Pellegrino next door to the Shrine where we were very well taken care of by the staff.  We attended Mass in the Basilica and spent time in prayer before the Blessed Sacrament and the Holy Face, climbing with joy and wonder the blessed stairs which lead to the Holy Face, arriving to the vision of the Face of Jesus as so many pilgrims throughout the centuries, although from so much closer than during the days when the holy image was displayed only on certain days at the old St. Peter's Basilica in Rome.  

I am grateful to the people of Manoppello who have preserved this sacred relic for centuries and have made available the opportunity to see Jesus face to face up close and I wish to pay tribute to Geremia Iezzi and Finella Pechia whose names are on the plaque on the wall at the base of the stairs crediting them with the donation of the stairs   

Photo by David Fincher of Sr. Blandina kneeling before the Holy Face.  

We met Antonio Bini, the author of many of the articles found on this blog, and talked with him about the growth of the devotion to the Holy Face in the USA, and the perspective for an increase of pilgrims to the Holy Face now that the pandemic is over and as the Holy Year of 2025 approaches.  After the All Saints Day Mass Antonio helped us to meet Fr. Antonio Gentili, the Capuchin friar and rector of the Shrine who encouraged us and blessed the images of the Holy Face which we had obtained at the Shrine's religious articles shop. 

Photo by Antonio Bini

Photo by Antonio Bini of Anna from Brazil, the shop's manager, together with Liany and Ray Frost. 


 Anna is holding a copy of the Special Edition of the Shrine's magazine Il Volto Santo di Manoppello containing a number of Antonio Bini's articles on the Holy Face which Ray translated.  A digital copy of this booklet can be found at Special English Language Edition Volto Santo di Manoppello

We also met Sr. Blandina at her hermitage near the Shrine and spoke with her about her work of spreading the truth of the Holy Face, sharing with us copies of her book .  She graciously showed us a part of her hermitage, a special place  for pilgrims she has developed for contemplating the Holy Face  which is available for pilgrims.  Information is available about her work at the website of the Association of Our Lady of the Holy Face https://www.nostrasignoravoltosanto.org/it/ 

I encourage all to seriously consider making a pilgrimage to the Holy Face of Manoppello. 

Photo by Alexandra Mandrell

The Veronica (Volto Santo) on Netflix

Ed. Note:  Thanks to Antonio Bini for his report and accompnying photos

On November 1, 2023, the documentary MYSTERIES OF FAITH will air on Netflix exploring the secrets of the most legendary treasures of Christianity - according to the production - which have inspired millions of people over the centuries. Relics steeped in myths and legends, credited with miracles, have shaped the history of humanity. Among these is the veil of Veronica, i.e., the Holy Face of Manoppello. An opportunity to explore the relationships between faith, history and mystery that promises to fascinate and enlighten audiences around the world.

The trailer for MYSTERIES OF FAITH, released in recent days on Netflix's You Tube channel, Mysteries of the Faith https://www.youtube.com/watch?v=hCdZ1aAtt5I |anticipates the broadcast of the documentary and opens with the images and testimony of a woman Rossella Olivieri, a devotee of the Holy Face, who tells how her heart stopped for five minutes and then inexplicably started working again, to the disbelief of doctors.

The release of the documentary has been widely publicized, often with references to the Veronica. A circumstance that brings to mind the research conducted in recent years by Fr. Heinrich Pfeiffer, the first scholar to support the identification of the Manoppello veil with the Veronica.

Netflix is a leading global entertainment platform with more than 238 million subscribers in more than 190 countries. The work is placed in the perspective of the imminent Jubilee of 2025

The filming in Manoppello was carried out during the summer of 2022, by an Anglo-American crew who also operated with three cameramen simultaneously. Unfortunately, the filming was affected by the scaffolding that has occupied the façade of the basilica for over six years, as can be seen from the photo. Following the post-unification laws (1866), which expropriated the properties of various religious orders, including the Capuchins, the church belongs to the Italian State which has not yet carried out the necessary extraordinary maintenance works.

The Hermit of the Holy Face: Sister Blandina’s Twenty Years in Manoppello

illustration by Sister Elisabeth Schlömer

Text by Antonio Bini


The Association of Our Lady of the Holy Face, together with many others, wished to mark the twenty years since the arrival in Manoppello of Sister Blandina Paschalis Schlömer - known to all as Sister Blandina - organizing a celebration for her, which began with a Mass concelebrated by Fr. Girolamo De Rosa and Fr. Marian Michniak at the parish church of San Nicola, the same location where about five centuries ago the mysterious pilgrim gave the Holy Face to Dr. Leonelli. A time of affection and friendship towards the German nun, known for her discreet presence, dedicated to prayer, study and contemplation of the Holy Face. 

courtesy of the Association of Our Lady of the Holy Face    https://www.nostrasignoravoltosanto.org/en/

The church was packed, despite the fact that it was a weekday. Afterwards the celebration then continued in the plaza in front of the Pilgrim Hotel, where a small reception was organized, preceded by Fr. Marian’s blessing of the icon of Santo Stefano del Lupo, made by Sister Blandina. The saint lived during the Middle Ages in the Benedictine monastery of Vallebona which he himself had founded. The monastery, left in ruins for some time, is found close to the basilica of the Holy Face.

courtesy of the Association of Our Lady of the Holy Face 

 


Both during the celebration of Mass and during the blessing of the icon, the nun also wanted beside her the large poster of Fr. Domenico da Cese, to whom she is very devoted. She said that "the two saints of Manoppello accompany her in faith to the Holy Face." And it matters little if the first, almost forgotten today, was in fact proclaimed a saint, while the second, the prophetic apostle of the Holy Face, is undergoing a troubled path toward beatification.

courtesy of the Association of Our Lady of the Holy Face 

 

Sister Blandina arrived in Manoppello on August 3, 2003, and at the end of August found accommodation in a rural house found near the Shrine, in Via Cese, which for her became Via Padre Domenico da Cese, as indicated at the entrance of her hermitage, which in recent years has become a center of meditation and spirituality.

The sister was born on March 6, 1943 in Karlovy Vary in the Czech Republic. At the end of World War II her family found refuge in Germany, like other families of German origin, in her father's hometown of Mülheim an der Ruhr, North Rhine-Westphalia. In 1962 she decided to become a nun, at first with the Missionaries of the Precious Blood and later among the Sisters of the Order of the Cistercians of the Strict Observance (OCSO), more commonly known as Trappists.

In 1965 she completed her first study of the Shroud of the Turin and graduated in Pharmacy at the University of Würzburg, joining the religious community of Maria Frieden in Dahlem (Eifel). She knew nothing about the Holy Face until, in early 1979, there arrived at the convent the Swiss Catholic magazine "Das Zeichen Mariens" which included the translation of an article by Renzo Allegri on the Holy Face of Manoppello, which had appeared in Italy in the weekly magazine Gente of September 30, 1978. Ever since then she has experienced a growing interest in that image, though one which she had initially put aside. Yet that face, and especially those eyes, were there and seemed to ask for her attention. For her the comparison with the Shroud  was inevitable. Thanks to comparisons and enlargements, down to the details, she arrived, not without surprise, to conclude in favor of the overlapping of the two faces, despite the images seeming to be quite different from each other. The documentation of her research was sent to Frankfurt, to one of the most qualified German sindonologists (experts on the Shroud of Turin), the Jesuit Prof. Werner Bulst. When the packet arrived the Jesuit Heinrich Pfeiffer, professor of Christian art at the Gregorian University in Rome, happened to be present . A fortuitous coincidence that led Fr. Bulst to ask his confrere to take care of the matter, given the proximity of Rome to Manoppello. Fr. Pfeiffer’s involvement led to his confirmation of Sister Blandina's first hypotheses, gradually extending his studies to artistic, historical and scientific fields, achieving extraordinary results. The rest is known to history.

Fr. Pfeiffer and Sr. Blandina

 

I met Sister Blandina in Rome on October 20, 2001, on the occasion of the conference "The hidden and transfigured Face of Christ", organized by the International Research Institute on the Face of Christ, presided over by Cardinal Fiorenzo Angelini, of which Fr. Pfeiffer was the scientific consultant. The venue for the conference was the main hall of the Lateran University. I had been invited by Fr. Pfeiffer, and it was he himself who introduced me to Sister Blandina one of the speakers. I already knew who she was, but we didn't go beyond a handshake. In fact, Sister Blandina did not know a word of Italian, and I did not know a word of German.    

  

                                                     photo by Antonio Bini

 

Sister Blandina’s fervent desire to be close to the Holy Face led her to ask her superiors for permission to move to Manoppello. She had the opportunity for a brief time to experiment with this possibility, with the caveat that she would not have any financial support. Her tenacity led her to accept these conditions and the solitary life, in order to remain in contact with her beloved Holy Face.

While the permitted period was expiring, with the inevitable return to Germany, the arrival of Pope Benedict XVI in Manoppello on September 1, 2006, proved providential, as her superiors allowed her to extend her stay.

Many people have been close to her in recent years, even more so when she needed help due to health problems. I think I can say that for many people of Manoppello and the surrounding countryside, she represents not so much the scholar, as the constant example of faith and veneration towards the Holy Face. A model of religious life that daily recalls consciences to the extraordinary important presence of the sacred image. It is easy, for that matter, to meet her in prayer in the Basilica. To these people are added journalists and groups from Italy and abroad interested in understanding the Holy Face through her words, her own testimony. Always available to scholars who approach with seriousness the knowledge of the Holy Face: among these I remember above all Andrea Resch, Paul Badde, and Saverio Gaeta whose activities were always conducted in a spirit of collaboration with the Capuchins.

Over the years, her modest rural home has gradually transformed into the Santa Maria Hermitage, an oasis of peace, meditation and spirituality. The small chapel, which is now a place of prayer and meditation, was at the beginning a stable that I still remember was occupied by two pigs. The window of Sister Blandina's study overlooks the Shrine from above.

In the chapel there is an ampule with part of the ashes of Daisy Neves (1938-2019), an American lady of Filipino origins, devoted to the Holy Face and tireless supporter of its dissemination in the world. It was her son Alfred, in agreement with her family, who interpreted her mother's intentions so that traces of her mortal remains would remain forever close to the Holy Face and guarded by the nun she esteemed so much.

photo by Antonio Bini

 

On the ground floor, there is the workshop where Sister Blandina realizes her much appreciated icons, whose study she had deepened in the past in France.

In recent years, thanks to a devoted benefactor, Mr. Hermann Brunner, a neighboring area was acquired with the subsequent restoration of its rural buildings, today called "The House of Bethlehem", including a larger chapel, which has recently been enriched with a statue of Our Lady from the Abbey "Maria Frieden" in Dahlem, which was closed last year.

Among the most evocative spaces is an outdoor area, surrounded by trees and plants, intended for meetings of study and meditation on the Holy Face, complete with an installation that makes it possible to verify the overlapping of the Holy Face with the Shroud of Turin and also with the Sudarium of Oviedo which is a handkerchief soaked in blood coming from the mouth. In previous years, a similar but larger installation was installed inside the Shrine, designed by Sister Blandina herself.

Photo by Antonio Bini

An intense period that also saw the realization of the permanent exhibition "Way, Truth and Life", in the center of Manoppello, a few meters away from the church of San Nicola, conceived by Sister Blandina on the theme of the mystery of the Holy Face, of its journey through the centuries and therefore on the comparison between the three burial cloths.

To commemorate her twenty years in Manoppello, her sister Elisabeth, also a nun, sent her an evocative graphic elaboration of the photo of her meeting with Pope Benedict XVI, taken on the occasion of the pontiff's visit to the Holy Face on September 1, 2006. When I asked her if I might publicize the photo, at first she told me that it would be more appropriate to wait for her death. Then she thought again, recalling that for her that meeting "was a unique moment, lived as a special gift and as a miracle of God", adding that the image rightly exalts "the centrality of Fr. Pfeiffer."

Sr. Blandina with Daisy Neves to her right, surrounded by Daisy's fellow devotees of the Holy Face from the Philippines, America and Canada, Fr. Bonifacio Flores, and Antonio and Francesca Bini  (photo courtesy of Antonio Bini)

For Sister Blandina, faith is accompanied and strengthened by reason, linked to the historical knowledge of the life of Jesus and the search for his witness. Her desire to have others participate in her personal journey is also the basis of her latest book "The Face of the Word Jesus", published in Poland, in Italian, German and Polish, with a preface by Fr. Carmine Cucinelli, former rector of the Shrine of the Holy Face.




Her mission has grown in recent years courageously and with great dedication, even if difficulties have not been lacking, while today concerns seem to appear around the future of her works. But the path has been traced out and among the many people she has involved in her mission over the years those willing to continue her mission will not be lacking.

Conference on the Holy Veil of Manoppello at Mater Dolorosa Church in South San Francisco

 

Sister Petra-Maria Steiner

Several hundred people coming from all over the San Francisco Bay Area participated in the day long Conference on the Holy Veil of Manoppello held on August 5 at Mater Dolorosa Church in South San Francisco. Master of Ceremonies for the day was Reverend Deacon Christoph Sandoval of the Cathedral of St. Mary of the Assumption in San Francisco. Deacon Sandoval, who has a life long devotion to the Holy Face and has been a source of encouragement to very many in their devotion to the Holy Face of Manoppello, introduced each of the topics and lead the group in prayers to the Holy Face.


Reverend Deacon Ramon de la Rosa of the parish of Mater Dolorosa organized the logistics of the day with the help of a number of volunteers from the parish and beyond, including members of the Legion of Mary, Knights of Columbus and Singles for Christ. A simple lunch was provided for all.



The main speaker for the day was Sister Petra-Maria Steiner, of the Vita Communis Community, Mary, Mother of the Holy Family, who traveled from Germany for the conference. Sr. Petra-Maria is an expert on the Holy Veil of Manoppello, as well as on the life of Padre Domenico da Cese, having lived and worked for over ten years in Manoppello. The topics of her three talks were "An Introduction to the Holy Face of Manoppello and its connection to the Shroud of Turin and the Sudarium of Oviedo". "The Way of the Holy Face, from the Tomb to Manoppello via Rome." and "Why it the Holy Face so important to our faith?"

All of Sister's talks, accompanied by PowerPoint presentations, were very well received by those in attendance. Quite a few of the attendees already had some knowledge of the Holy Face of Manoppello but others were hearing about it for the first time. The conference was an opportunity for all to learn about this precious relic whose historical reality has in the 21st century come back into the consciousness of the people of God.

The editor of this blog, Raymond Frost, also gave a talk on "The Development of Devotion to the Holy Face of Manoppello on the West Coast" drawing on his experience of being in communication for over 15 years with many devotees of the Holy Face from Vancouver, British Columbia in the north to San Diego, California in the south. He dedicated his talk to the memory of the late Mrs. Daisy Neves, beloved pilgrim and missionary of the Holy Face, who was a true friend to so many and whose legacy of devotion to the Holy Face will never be forgotten.

The audience was delighted to hear of the many churches on the West Coast where the Holy Face is enthroned and of the future plans for enthronements in a number of other churches. Also highlighted was the personal devotion of Archbishop Salvatore Cordileone of San Francisco to the Holy Face of Manoppello, of his participation at the feast of Omnis Terra at the Basilica of the Holy Face of Manoppello in 2019, and his strong words of encouragement to the faithful "I encourage everyone who professes faith in Jesus Christ and love for him to cultivate a devotion to this holy image he has left us – a picture of the first instant of the Resurrection."

Many expressed the hope that this kind of conference can be held again, with devotees from other parts of the country who were not able to attend the conference attesting to this same desire.

The complete conference can be viewed here on YouTube

Conference on the Holy Veil of Manoppello Saturday August 5 at Mater Dolorosa Church in South San Francisco

 

Sister Amalia Di Rella, Disciple of the Holy Face and Spiritual Daughter of Father Domenico da Cese

Sister Amalia Di Rella 

by Antonio Bini   

(Photos also courtesy of Antonio Bini)

website of the Association of the Holy Face in Ruvo di Puglia    https://www.associazionevoltosantoruvo.it/



The Association of the Holy Face of Ruvo di Puglia remembered Sister Amalia Di Rella at a conference in her native city 25 years after her death which took place in Genoa on June 16, 1988. After visiting the Shrine of the Holy Face and meeting Fr. Domenico da Cese during the annual celebration in May 1970, Sr. Amalia was moved to establish the Association. The gathering held at the historic Palazzo Caputi was moderated by the journalist Angela Ciciriello, who highlighted the nun's closeness to women who had difficulty in realizing their desire to become mothers. 

Speakers at the conference included Fr. Carmine Cucinelli, Fr. Peppino Lapenna, Fr. Mimmo Francavilla, director of Caritas of Andria, and myself.  . Fr. Carmine, the former rector of the Shrine of the Holy Face, not having personally known the nun, collected testimony from the Capuchins and other people of Manoppello who admired her in life for her devotion to the Holy Face, a model of faith for many people of the associations of the Holy Face of Ruvo di Puglia and Andria. Her willingness, along with that of those who accompanied her, to clean the church and the pilgrim's hotel with a spirit of joy was memorable. Everyone followed her with delight. "Sister Amalia said it," the devotees who accompanied her repeated to each other. The Capuchin then recalled a passage from the homily delivered by Mons. Calabro, bishop of Andria, on the occasion of the Mass celebrated to commemorate the thirtieth day following Sr. Amalia's death.

 Along the same lines was the talk by Don Peppino Lapenna, former parish priest of the church of San Michele Arcangelo in Andria, in which he underscored the impressive good works that Sister Amalia accomplished in favor of the sick and the elderly, as well as towards the church that was her reference in the years spent in Andria. Fr Mimmo Francavilla also wanted to remember how since he was a boy he had been struck by her extraordinary organizational skills and tireless work for the sick of UNITALSI (Italian organization to bring the sick on pilgrimage to Lourdes). 

Present at the meeting were Mons. Giuseppe Pischetti, vicar forane and Don Grazio Barile, chaplain of the Association of the Holy Face of Ruvo di Puglia. Many people followed the meeting with emotion, at the end of which coffee biscotti were distributed to those present in memory of the nun who loved to share simple convivial moments with those who joined her in her works and times of prayer.

But who was Sister Amalia Di Rella?

Many times I have met in Manoppello the Apulian devotees linked to Sister Amalia, especially on the occasion of their annual gatherings to remember Father Domenico, in particular after the proposal to start the process for his beatification proposed by the then Province of the Capuchins of Abruzzo. In 2014 I was in Ruvo, accompanying Father Carmine Cucinelli, afterwards writing about the Association and Sister Amalia in the Bulletin of the Shrine of the Holy Face.  

I would say that the spread of the cult of the Holy Face among so many people in Ruvo di Puglia and Andria, later constituted in Associations, represents a first significant result of the work of Sister Amalia, who in her simplicity and humility, was able to transmit her faith to a community, strengthened by the encounter with the Holy Face.

Faith is something personal and at the same time communal. Christianity in its reference to Christ inevitably has to do with the witness of other believers and it is to be believed that, also thanks to Father Domenico, Sister Amalia perceived in the Holy Face the divine character of Christ and at the same time the depth of his humanity.

 

The Holy Face, in fact, is not only an inexplicable object, but above all the living and dynamic image of a man, identified with Christ from the title of the first document that attests to its presence in Manoppello (cf. "Relatione Historica d'una miracolosa immagine del volto di Christo" A Historical Report of a miraculous image of the face of Christ by Father Donato da Bomba – 1640),   a circumstance that finds more and more parallels with the history of Christianity.

Father Domenico ardently believed in this, and tirelessly devoted all his energies until his death  to spreading the devotion to the Holy Face, .

The friar did not want to be spoken about, foreseeing in a prophetic way that both he and the Holy Face would be spoken about especially after his death.  

This has indeed happened and is still happening. The Holy Face in that distant 1970 – when Sister Amalia arrived in Manoppello – had for centuries been at the center of a strong local devotion, but there were few beyond the circle of neighboring towns who knew about the extraordinary image preserved by the Capuchins in Manoppello, while those rare publications that dealt with it described it with fleeting hints, which indicated it to be a painting, as in so many reproductions that can be found in churches around the world.

Father Domenico openly supported the authenticity of the Holy Face, writing on holy cards which he had printed, that it was the "sudarium present in the tomb of Jesus" or that the image was "not producible by a human brush", considering it in other words an acheropite image.  ("acheropite" the Greek word for "not made by human hands")

In the run-up to the Great Jubilee of 2000, the studies on the identification of the Holy Face with the Veronica (true icon) carried out by Jesuit Fr. Heinrich Pfeiffer (Tübingen, 1939 – Berlin, 2021), authoritative professor of Christian art at the Gregorian University of Rome, gradually found the interest of the international press, to the point of convincing Pope Benedict XVI himself of the validity of his research. Here it is also necessary to recall the studies of Sister Blandina Paschalis Schlömer on the superimposition of the Holy Face with the Shroud. The German pontiff visited the Shrine on September 1, 2006. 

 Since then we have seen pilgrims come from all over the world to Manoppello, hundreds of bishops and cardinals, while the spread of the Holy Face has led to solemn enthronements of copies in a number of churches in various countries, also thanks to specific missions (in particular in the United States, the Philippines, Poland and Canada). In this regard, it should be remembered, that on March 31, 1979, six months after the death of Fr. Domenico, in the church of Purgatory in Ruvo there arguably took place the first enthronement of the Holy Face, during a solemn ceremony, presided over by the bishop pro-tempore mons. Aldo Garzia[1]. Today the enthronements are beyond number. 

Enthronement of the Holy Face at the Church of Purgatory in Ruvo.  Sister Amalia is at the right.

Twenty years before the Pope arrived in Manoppello, Don Tonino Bello, bishop of the diocese, recognized the "Pious Union of the Disciples of the Holy Face", approving its statutes on May 8, 1986. It was the bishop who by his act gave them this title, recognizing how Sister Amalia wanted to follow Christ by becoming his disciple.

The primary objective of the Pious Union was set in the "sanctification of its members through the practice of the evangelical counsels and the free service of assistance given to the least of the brothers and sisters in the persons of the sick", a service also corresponding to the demands of the Bishop's own pastoral mission. We could say that the Venerable Don Tonino already had his own idea about the horizons of holiness of Sister Amalia, whose holiness was the reference assumed as the basis of the statutes. Even before the approval of the statutes, Don Tonino Bello, a pastor who was always on the side of the least, had turned to their collaboration, assigning to it, among other duties, the care of the community for the assistance of drug addicts (today Casa Don Tonino Bello), which the bishop, in order to confront a rampant social emergency, had inaugurated in Ruvo on December 8, 1984.

The Pious Union depends directly on the bishop and is animated by an "elder sister" chosen by mutual agreement. The members of the group remain in the lay state, even after consecration through simple vows, and have no life in common except for periodic prayer meetings.

Article 5 of the Statutes states that "their spirituality is centered on devotion to the Holy Face of N.S.G.C. [our Lord Jesus Christ], lived in contemplation and assimilation of the Paschal Mystery."

Don Tonino, recognized as Venerable in 2021, came to know about the Holy Face through the strong devotional energy of Sister Amalia, and also personally as he would have gone once to Manoppello, together with the three Disciples of the Holy Face for their spiritual exercises. This is what Sister Maria Matera told me.

The reference to the Paschal Mystery suggests that Don Tonino had developed a personal idea of the Holy Face as the face of the Risen One. A thesis that will be amply developed several years later (see also the title of the book by Saverio Gaeta, Il Volto del Risorto, ed. Famiglia Cristiana, 2005). Even the subsequent updating of the statutes of the Association of the Holy Face, approved in 1989, reflects the imprint of Don Tonino Bello, so that the elaboration of the statutes of the Pious Union of the Disciples of the Holy Face must be considered entirely his.

Mons. Nicola Girasoli records in a significant testimony what Don Tonino told him about Sister Amalia whom he considered "a holy woman who does much for the sick and the poor". Among the sick there were a number of elderly priests.

The Bishop's testimony on the virtues of Sister Amalia Di Rella – dated June 16, 2009 – a date that is not accidental, as it coincides with the eleventh anniversary of the death of the "little Franciscan sister" – as many called her. I received a copy of this testimony from Br. Vincenzo D'Elpidio (Guardia Vomano, 1932 – Pescara, 2020), closely linked to Fr. Domenico, as well as to Sr. Amalia and to the devotees from Apulia. I have not been able to ascertain who were the recipients of Mons. Girasoli's testimony, although I have reason to think that among them there was the Bishop pro-tempore of Molfetta.

 

Brother Vincenzo with Sister Amalia

Msgr. Girasoli, also born in Ruvo di Puglia, currently the apostolic nuncio in Slovakia, knew Sister Amalia from the time of his early childhood, being struck "by her spirit of prayer and dedication to the poor and the sick".

Then the encounter with Domenico da Cese – in 1970 – which the apostolic nuncio defines as "a turning point on her path of holiness", guiding Sister Amalia on her spiritual journey, leading her to religious consecration and to the establishment of the Association of the Holy Face of Ruvo. The same apostolic nuncio, ordained in 1980, states he had taken part, as a young seminarian, in several pilgrimages to Manoppello, to the Shrine of the Holy Face, which he came to know about thanks to Sister Amalia and the Association of the Holy Face. Inevitable his meeting with Fr. Domenico da Cese. Msgr. Girasoli affirms that "his profound gaze and his lucid and effective words have remained impressed upon me exhorting me to go forward in my vocational journey".

 

Father Domenico da Cese at Ruvo.  Sister Amalia is at the right

A number of people have given their testimony about Sister Amalia, however the one released by Mgr. Girasoli, who affirms that the nun "certainly exercised the Christian virtues to a heroic degree", has the merit of combining a long and frequent personal acquaintance to the effort to understand the profile of holiness of Sister Amalia, in the hoped-for perspective - strongly affirmed- "that the canonical process begins to verify her exercise of the virtues to a heroic degree, hoping one day to see her, God willing, venerated on the altars." The Nuncio's considerations are also the result of continuous observation over time, as when as a young priest he accompanied a pilgrimage to Lourdes organized by Sister Amalia and the Association of the Holy Face in 1982.

Regarding the famous French shrine, we can only wonder what Sister Amalia would have thought about the fact that several years later, in 2010, Mons. Philippe Pherrier, bishop of the Diocese of Tarbes-Lourdes would come as a pilgrim to Manoppello, and was so strongly impressed by that visit, to the point of wanting to organize an exhibition on the Holy Face in Lourdes, actually realized in the years 2011 and 2012.

With regard to the reputation of holiness, it should be remembered that – according to the Church – it is a reputation which manifests itself spontaneously among a significant part of the people, and must not be aroused superficially through media propaganda. In the case of Sister Amalia the question does not arise, indeed the opposite problem seems to exist, with the strong memory of holiness restricted to the individual sphere of many people and members of the Association, who have personally handed down her memory, in the silence of a wider communication.

Only in recent days has the first biography of Sister Amalia been published, after having been filed away in a cabinet for a long time[2].

But an emerging communication phenomenon is taking place far from Puglia. I am referring to the growing dissemination of the Holy Face in the world, which began on the eve of the Great Jubilee of the Year 2000 and developed more and more after Benedict XVI's visit to Manoppello on September 1,  2006. The latter situation also is noted in the testimony of Mons. Girasoli.

Following in the wake of the Holy Face, the extraordinary figure of Fr. Domenico da Cese, who explicitly believed in the divine origin and authenticity of the Holy Face.

The human and religious story of the humble nun often appears together with that of Fr. Domenico, as in the "Illustrated Biography of Father Domenico da Cese, Capuchin", edited by Sister. Petra-Maria Steiner, Vita Communis, Waiblingen, 2018 (the book has been published in German, English and Italian) and the very recent work by Aleksandra Zapotoczny, published last February in Poland, with the title "Stygmatyk z Manoppello" (the Stigmatist of Manoppello), The life, miracles and mystical experiences of Father Domenico of the Holy Face of Jesus". [3]

Sister Amalia in prayer during the Vigil for Father Domenico

Returning to Mons. Girasoli, his testimony seems to be structured to correspond to the principles that govern the causes of beatification and canonization and I believe it can be interpreted in even greater terms with respect to the feeling of the wider community of people who knew and loved Sister Amalia.

It must also be said that the process of canonization represents a long and complex path, which responds to the need for caution on the part of the Church (or, better, of the ecclesiastical hierarchies) and at the same time presents wide discretionary spaces, as also demonstrated by the troubled path of Father Domenico da Cese, who is also supported by numerous testimonies, including those expressed by religious, and supported by extraordinary facts, such as the bilocation of the friar at the funeral of St. Padre Pio of Pietrelcina.

A cause of canonization involves considerable expense and requires constant commitment, a real organization, together with a dedication that can last many years.

It is not always easy for the laity to understand the application of the norms governing the matter, their interpretation and the choices made by the Church.

It is certainly no coincidence that the Augustinian Romualdo Rodrigo, author of an appreciated Manual of the Causes of Beatification and Canonization, admitted that "the holiest candidates before God are not always candidates for canonization."[4] It is relatively comforting that the final goal of canonizations is not the servants of God – since the saints certainly do not need to be declared as such – but it is the faithful, since they need the Church to propose new models of holiness.

And Sister Amalia was born and lived in poverty, wearing the Franciscan habit. She was a charismatic personality,certainly an example especially in consideration of her precarious health conditions which, despite her sufferings, did not prevent her from continuing to give herself totally to others.[5]

To the physical sufferings were added the moral ones. Mons. Girasoli alludes to this in his testimony as she was the victim of unjust "envy and jealousy", if not outright slander and humiliation, as also found in oral testimonies. Confirmations of these strong discomforts come from some letters written by Father Domenico in response to the nun, who must have made known to him the situations of which she was a victim.[6]

It is common to hear from those who knew her that the hospital wards and the homes of the sick were her convent.

A final hospitalization took place at the San Martino Hospital in Genoa where Sister Amalia died "in the concept of holiness"[7] on June 16, 1998. A coincidence: both  Fr. Domenico, who died on September 17, 1978 in Turin, as well as Sister Amalia herself died during an exposition of the Shroud. She was 64 years old. From the biography edited by Michele Ippedico, it would seem that her death had been foretold to her in a dream by St. Padre Pio of Pietrelcina thirty years after the death of the saint.

Suor Amalia's Grave

In conclusion, we recall a passage from the homily given by the then bishop of Andria, Mons. Raffaele Calabro, delivered on July 15, 1998, at the Mass commemorating the 30th day after the death of Sister Amalia and reported in full in no. 2/1998 of the Rivista del Volto Santo (Bulletin of the Shrine of the Holy Face of Manoppello), preceded by the heartfelt introduction of Fr. Germano Di Pietro, then rector in Manoppello, with the title "Sister Amalia has left us".

"The Eucharist we are celebrating allows us to gather our feelings of pain, gratitude and affection to remember a person who left an indelible mark on the lives of all of us and of many who knew her and benefited from her discreet and silent charity and there are truly many. For ourselves we ask at the Eucharistic Table that we might know how to continue the work she began with the same spirit, in humility and joy without scattering and forgetting her teaching".

The meeting in Ruvo di Puglia is undoubtedly in continuity with the wishes of the bishop.

[1] Tonina Cantatore, Da Ruvo di Puglia, in Rivista del Volto Santo, n. 1, June, 1979, p.32; In a photo accompanying the article, Sister Amalia appears alongside Mons. Garzia.


[2] Michele Ippedico, La pupazza di Dio, (The puppet, or rag doll of God) ed. Youcanprint, Tricase, 2023. a brief explanation of the title is a must. It seems that Sr. Amalia defined herself in this way, to indicate a worn rag doll in the hands of the Lord, a bit like Sister Teresa of Calcutta who said she was "a small pencil in His hands";


[3] The book was presented in Poland in the cities of Wadowice and Krakow where in recent years copies of the Holy Face were enthroned.

[4] Romualdo Rodrigo, Manuale delle cause di Beatificazione e canonizzazione, ed. Istitutum Historicum Augustinianorum Recollectorum, Roma, 2004, p.12;


[5] Precarious health characterized the life of Sister Amalia, with numerous hospital admissions and multiple surgeries (as many as 17, according to the testimony of Brother Vincenzo D'Elpidio on March 15, 2007). The pains manifested themselves mainly in her wrists, hands, and legs, during Lent, so much so that she was bedridden. In the last years of her life she wore gloves on her hands, leading many people to think that they were used to cover the stigmata. The statement issued on April 4, 2014 by Mrs. Maria Zagaria, in whose home Sister Amalia lived from November 1988 until her death, was also considered.

Unfortunately, medical documentation is very much lacking, limited to a certificate issued on April 23, 1979 by Dr. Vincenza Fracchiola of Ruvo di Puglia, a specialist in infectious diseases, which certifies that Sister Amalia suffered from many diseases ever since she was a young child and was repeatedly hospitalized towards the end of her life. It refers to stomach surgery, heart failure and regressive pulmonary edema.

[6] In a letter of June 1974, Fr. Dominic speaks of the "perversity of professions that have never believed in God." In another letter of March 1976 Fr. Domenico writes "Dear Amalia, we must pray a lot and have a lot of patience for so many adversities that come to us from bad people who are never lacking in any country. Remember that every day you must carry the cross that was assigned to you from heaven." The friar comforted her with his constant prayer to the Holy Face. On the other hand, the life of Fr. Dominic himself was not exempt from difficulties and misunderstandings, sometimes even from within the Capuchin Order;

[7] Eugenio Vittorio Di Giamberardino, Padre Domenico da Cese, Edizioni Frati Minori Cappuccini d'Abruzzo, L'Aquila, 2014, p. 35;

Celebrating the Holy Face at Manoppello May 20, 21, and 22

 

Biography of Padre Domenico da Cese Published in Poland

 

"The Stigmatist of Manoppello" ("Stygmatyk z Manoppello") is released in Poland.

 

The Life, Miracles and Mystical Experiences of Father Domenico of the Holy Face of Jesus

 

Reviewed by Antonio Bini

The book, authored by Aleksandra Zapotoczny, recounts the story of this mysterious Capuchin stigmatist and his supernatural gifts, emphasizing his connection to the Holy Face of Jesus preserved in Manoppello and his friendship with Padre Pio of Pietrelcina.  

 

Aleksandra Zapotoczny, has written several books on Pope John Paul II (in Italy Mondadori published in 2022 her book "Live inside us").   She has been interested for years in the Holy Face, which is known throughout Poland and has been venerated by thousands of Polish pilgrims.  Her interest in the Holy Face quite naturally extended to the figure of Father Domenico da Cese leading her to participate in several of the commemorative meetings in Manoppello, held annually around the anniversary of Father Domenico’s death, which took place on September 17, 1978, in Turin, where he had gone for the exposition of the Shroud.  Through these occasions she became a part of the group of devotees and propagators of the figure of the Servant of God, who have come to Manoppello from all over Italy.

During these gatherings she met the late Br. Vincenzo d'Elpidio, who was a long-time friend of Fr. Domenico and tireless supporter of his cause of beatification. The author manages to comprehend the friar’s extraordinary dedication to the Holy Face whose authenticity he always maintained.

Brother Vincenzo d'Elpidio, Antonio Bini and Aleksandra Zapotoczny

The volume narrates the most important facts of the life, the alleged miracles and the mystical experiences of Emidio Petracca, known to the world as Father Domenico, faithful propagator of the Holy Face. The author is convinced that Poland will also come to love Father Domenico and his work, helping to spread the extraordinary news that the world preserves a great gift: the image of the Face of Christ.

It is a cause for reflection that it was the Capuchin himself who, although despite the fact that he did not wish to be spoken about, prophesied on several occasions that after his death there would be an ever increasing amount of talk about his life at the service of the Holy Face.

Readers will also find many images of the places linked to the life of this priest from Abruzzo. There are testimonies and a number of interviews with people significantly present in the life of Father Domenico and those who frequent the Basilica of Manoppello. Space is given to the words of the vice postulator of the Cause of Beatification, Father Eugenio Vittorio Di Giamberardino and to Fr. Carmine Cucinelli, at the time of the interview rector of the Basilica of the Holy Face in Manoppello, who for many years, together with Sister Petra-Maria Steiner, collected many documents concerning the Servant of God.  Some family members of Father Domenico are also among those interviewed.

In her introduction to the book, the author Aleksandra Zapotoczny thanks in Italian one by one the people who contributed to the realization of this volume: "My most sincere thanks to Antonio Bini, to the editorial staff of 'La voce delle Cese', to Paul Badde, to the Capuchin Fathers of Manoppello and to the other witnesses of the holy life of Father Domenico da Cese".

Zapotoczny says that: "it is a great responsibility to introduce a person to those who do not yet know him. To date, publications have been published on the figure of Father Domenico in Italian, English, German and Portuguese, but this book of mine is the first in Polish. I paid great attention to describing the figure of Emidio Petracca, especially for those Poles who, not knowing languages, could not deepen the topic. I read about Father Domenico for the first time in the book by the German writer Paul Badde and this character intrigued me immediately, especially for the fact that he was "recommended" to the faithful by Padre Pio. So I decided to introduce Father Domenico to Polish readers, using for the cover of my book the first photo of Father Domenico that I saw published in Paul Badde's volume".

Zapotoczny recalls how "Poland is coming to know this incredible relic. In my book, I dedicate an entire chapter to the history of this Veil, mentioning all the people who have been working for years to make it known everywhere, as Father Domenico desired, including Renzo Allegri, Sister Blandina, Fr. Heinrich Pfeiffer, Saverio Gaeta and many others. An affectionate thought also goes to Pope Benedict XVI, who wished to visit Manoppello back in 2006, thus turning the spotlight on this relic.  Many Polish pilgrimages go to Manoppello and in our country there are already several churches that preserve copies of the Holy Face but, until today, the figure of Father Domenico has been known hardly at all.

We asked the author some questions to better understand her work.

1) What particular circumstance led you to write the book?

For years I have been dealing with the topic of the relics of the saints, regarding which I have published two books, with the third in preparation. Precisely because of this I approached the Veil of Manoppello. The first "eye to eye" encounter with Jesus was impressive. When you look at the Veil and the light that illuminates the reliquary changes, it is as if the face of Jesus comes to life. The fact that the Veil remained in the tomb of Jesus together with the Shroud of Turin inspires the faithful to deepen their knowledge of the life and death of Christ. During my research, I read for the first time the name of Father Domenico da Cese in the book written by the German writer Paul Badde, where a photograph of the Capuchin was also published. The figure of Father Domenico immediately inspired me and from that moment I knew that this photo would be published on the cover of the book I would write about him. I thank my publishing house Wydawnictwo AA for accepting my project.

2) You spoke of the bilocations of Padre Pio and Padre Domenico. How could you define or frame the relationship between these two Capuchins?

In Poland the Neapolitan priest Don Dolindo Ruotolo is known, also for being in the odor of sanctity. He too was recommended to the faithful by Padre Pio.  Don Dolindo did not receive the stigmata, but like Father Domenico he had the gift of bilocation. A curious fact, not well known in Poland, is that relating to the "double bilocation": first of all of the appearance of Padre Pio in Manoppello shortly before his death and then the presence of Father Domenico during the funeral of the friar of Pietrelcina. This is a curious and mysterious event, which deserved to be presented to the vast Polish public. Although, as we well know, supernatural events are not a sufficient measure to confirm the sanctity of a person. Being holy means something else.

3) You mentioned the process of canonization

The servant of God, Father Domenico da Cese is a figure to be presented to the Poles. In the book, of course, I report all the main biographical facts and I also recalled the information on the opening of the process of Beatification, as well as the prayer for the intercession of Father Domenico which was translated into Polish for the first time.

4) You also mentioned the figure of Brother Vincenzo.

My research to complete the book began before the pandemic and was interrupted by the lockdown period. This book was published on the 45th anniversary of Father Domenico's birth into heaven but, in the meantime, Brother Vincent has left us. It was very precious to me to have been able to know him and to receive a special blessing from him. In the book, I also published one of his testimonies about Father Domenico.

5) You also remembered Sister Amalia Di Rella, from Ruvo di Puglia, who was the spiritual daughter of Father Domenico

In my book, which contains 200 pages, I presented the life, the presumed miracles and the graces that would have been received through the prayers of Father Domenico da Cese when he was still alive. I introduced all the people who were close to him. Among these, the figure of Sister Amalia di Rella could not be missing. Puglia is much loved by Polish people and, presenting this spiritual daughter of Father Domenico, I wanted to invite the devotees to travel not only to Manoppello but also to Ruvo di Puglia (and in particular to the Church of Purgatory, spiritual home of Sr. Amalia and the Volto Santo Association, Editor’s note   )

°°°°

Aleksandra Zapotoczny, born in Wadowice, Poland, the birthplace of St. John Paul II, now lives in Rome. A Vatican expert, she collaborated with the Postulation for the process of Beatification and Canonization of the Polish Pope. A journalist accredited to the Holy See Press Office, she is the author of 26 books on saints and their relics.  Her book on Father Domenico is published by Wydawnictw AA of Krakow  - Stygmatyk z Manoppello - Aleksandra Zapotoczny | Wydawnictwo AA  - and can be purchased through the main web-stores. Future editions in other languages are desirable.