Alcune informazioni turistiche per recarsi nei luoghi del Sacro Calice di Valencia, :
Il prossimo 25 ottobre si svolgerà presso la Cattedrale di Valencia la festa annuale del Santo Calice.19:30
Messa solenne officiata dall'Arcivescovo
Canta il Coro della Catedrale
Il Santo Cáliz viene portato in processione dalla Cappella in cui è custodito all'altare maggiore della Cattedrale.
Dopo l'omelia l'Arcivescovo benedice alcune replice del Santo Cáliz che regala alle parrocchie che sono state ricostruire o restaurate negli ultimi tempi. Finalmente, il Vaso sacnto è tolto dalla Cappella e accompagnado in processione dalla Juntas Directivas de la Real Hermandad e dalla Cofradía del Santo Cáliz.
Un interessante articolo che ci parla di una recente iniziativa occorsa al Santuario mariano di Lourdes dove sono stati presentati due libri uno dei quali dedicato al Santo Calice di Valencia. Un momento estremamente importante e di notevole valore culturale.
E. Baccarini
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Dos libros del Santo Caliz y otro del Santo Rosario que contiene las pinturas de la Basilica de la Virgen de los Desamparados se encuentran desde el pasado sábado en Lourdes
(Desde El Canyamelar (Valencia) José Ángel CRESPO FLOR).- Dos libros del Santo Cáliz de la Última Cena del Señor que se venera en la Santa Iglesia Catedral de Valencia (El Santo Cáliz de la Cena (Santo Grial) venerado en la Catedral de Valencia) y (El Santo Grial y el Tercer Milenio de la Era Cristiana) se encuentran junto al de "El Rosario de la Virgen María" en el Santuario de Lourdes. La razón de esta donación hay que buscarla en el interés que mostró quien redacta esta crónica en aquellas tres publicaciones estuviesen desde ahora y para siempre en un santuario que lo visitan anualmente millones y millones de peregrinos, Dicho y hecho.
A partir de ahora los estudiosos que se encuentren en esta localidad francesa ya pueden ampliar sus conocimientos acerca de esta gran realidad de la que puede presumir la ciudad de Valencia: el Santo Cáliz de la Última Cena del Señor junto a un libro que habla de la devoción del Santo Rosario y de una advocación mariana que, sobre todo para los valencianos, lo es todo: Nuestra Señora de los Desamparados.
LA DEDICATORIA DE D. JUAN BAUTISTA ANTÓN (RECTOR DE LA BASÍLICA)
"En comunión con la fe y la devoción a la Virgen María, nuestra madre, para el Museo de la Virgen de Lourdes, desde el Santuario-Basilica de la Virgen de los Desamparados"
LAS DEDICATORIAS DE D. IGNACIO CARRAU (PTE. DE LA COFRADÍA DEL SANTO CALIZ DE LA ÚLTIMA CENA DEL SEÑOR)
- "Al Museo del Santuario de la Virgen de Lourdes con la devoción a María que hizo posible con su "fiat" que Cristo se hiciese Eucaristía sobre el Santo Cáliz"
- "En mi calidad de Presidente de la Cofradía del Santo Cáliz de la Cena del Señor de la Catedral de Valencia, como testimonio de devoción y gratitud a María, primer sagrario de Cristo en la tierra!"
Fonte - Periodista Latino, 5 Luglio 2007
del 7 luglio 2006, Attualità
Papa Ratzinger ha celebrato la messa utilizzando il Sacro Graal. Quello che si ritiene essere il calice usato da Gesù nell'Ultima Cena, e conservato nella cattedrale di Valencia da tempo immemorabile, è stato utilizzato da Benedetto XVI durante il rito conclusivo del quinto incontro mondiale delle famiglie.
Per poter vedere la Cattedrale di Valencia dallo spazio indichiamo le seguenti coordinate :Successivamente,cessando queste funzioni,si dedicò una Cappella al Cristo della Buona Morte.
Il corridoio
Appena entrati nella Cattedrale, a destra si troverà un cartello che indica la Cappella del Santo Calice e un breve corridoio di accesso, realizzato nel 1496 da Pere Compte per collegare l'aula antica con il resto dell'edificio. L'accesso alla Cappella del Graal è possibile anche da un'altra entrata, interna sempre alla cattedrale, passando per il Museo cattedralizio, come da schema planimetrico. La porta è in stile gotico, lavorata dallo stesso architetto che ha realizzato il corridoio, Pere Compte. Il corridoio merita di essere osservato qualche istante:a sinistra si trova, in particolare, il sepolcro del vescovo Vidal de Blanes,che fu il costruttore della sala capitolare, oggi Cappella del Graal. Alzando lo sguardo al soffitto, si noterà una volta assai strana, costituita da otto medaglioni con altrettanti motivi simbolici,convergenti verso quello centrale, vuoto; il tutto 'raccordato' da costolonature ai quattro angoli del locale, che è molto buio ed è particolarmente arduo anche fare delle foto discrete. Le pareti del corridoio riportano molti segni graffiti, forse 'ricordi' lasciati dai visitatori che si sono succeduti nel corso del tempo.
Avventura esoterica sulle tracce della più sacra e inafferrabile reliquia della cristianità. Un tesoro ben nascosto nelle valli più impervie dell'Aragona 
Cristo durante l'Ultima Cena e il Graal rappresentati da Juan de Juanes (1570).
L'Ultima Cena (1550) di Juan de Juanes, Museo del Prado  |
Una recensione approfondita, seguita da analisi parallele, sul libro di Michael Hesemann (2003) dedicato al Santo Calice di Valenza. Estremamente interessante per gli spunti e le informazioni che fornisce a coloro che studiano tale reliquia.
When His Holiness Pope Benedict visits Valencia in Spain, he will surely visit the Chapel where people venerate what well might be the actual Holy Grail.
I am quite interested in this topic, since I am more than hopeful that we will eventually get a good and accurate translation of pro multis in the consecration formula for the Precious Blood during Mass. We all know it means "for many", but let’s move on.
An interesting book by Janice Bennett entitled St. Laurence and the Holy Grail: the story of the Holy Chalice of Valencia (Ignatius, 2004) argues that the 1st century cup of agate, now mounted on a medieval base of gold and precious stones is the cup that Jesus used at the Last Supper for the consecration of His Most Precious Blood, “poured out for many for the forgiveness of sins.”
Please understand that this book has big holes, uneven writing and research, and is open to serious skepticism on some aspects. However, it also relates truly fascinating information about this amazing relic held in Valencia and gives the reader a glimpse into the story of St. Lawrence and translations of various manuscripts of interest. Take this with a grain of salt, but it is a great read.
The cup itself is of a kind of agate, like chalcedony or sardonyx. It is like other cups found in Egypt, Syria and Palestine at the time of Christ. In the British Museum there are stone cups of the same style as that in Valencia dating to A.D. 1-50. It is of an odd color, reddish, “like a live coal”, and it is hard to say exactly what the stone is. The ancient naturalist Pliny describes that stone cups were submerged in oil until the stone absorbed some, and then boiled in acid which modified the organic material and changed the colors of the veins in the stone. The cup was very finely and accurately crafted and lacks ornament other than a fine band around the lip. It was broken through the middle on 3 April 1744, Good Friday, when it was dropped. The break was repaired and only a tiny chip is missing. The cup can hold about 10 ounces.
You are asking, “But Father! But Father! How can anyone claim that this cup in Valencia came from the hands of Jesus in Jerusalem?”
The cup has an interesting story, traced by Bennett in her book. Here is the super brief version. Some scholars argue that Christ used two different cups at the Last Supper, one of metal and the other of agate, the latter used for the first consecration. Some argue that the Upper Room used for the Last Supper belonged to the family of John Mark. There is some confused about the different “John”s and “Mark”s in the New Testament. Suffice to say that it is possible that Mark the Evangelist was the son of the women who was a prominent member of the first Christians in Jerusalem. Peter went to her house when he was released from prison. That house was a meeting-place for the brethren, “many” of whom were praying for Peter when he was in prison: (Acts 12:12-17). This is possible the same place where the Last Supper took place, which establishes a connection with Mark and with Peter. It is argued that Mark gave Peter the cup Jesus used at the Last Supper for the consecration of his Precious Blood. This would be the second cup Jesus handled that night. St. Peter consequently took the cup with his to Rome, where the Prince of the Apostles used it for Holy Mass until his martyrdom under the Emperor Nero. Thus, this cup became a precious object within the Christian community in Rome.
Bennett relates the argument of that the presence of and even use of this cup in the ancient Roman Church is proposed as a possible reason why in the Latin Rite our consecration formula speaks of “hunc praeclarum calicem… this precious chalice” whereas the non Latin rites refer to the Greek “to poterion… the cup”. Interestingly, in the New Testament the word used is poterion, “cup”, and in Latin it is calix. However, in Spanish the word caliz (in Italian calice) is used to distinguish this important vessel for Mass from a simple cup, or copa (Italian coppa). “Cup” is simply not worthy of the moment and the purpose. Where do the words involved here come from? A Greek kylix was ceramic and had a wide base, was shallow, and had handles parallel to the table along the wide open lip. This style also came to be made from precious metals. The Romans called this cup a calyx. The word “grail” probably derives from old Spanish gral, grail for a drinking vessel, perhaps coming from Latin gradale or grasale a wide dish. In Provençal, the language of many of the troubadors who spread the grail legends, we have grazal.
During the time of the Emperor Valerian there was a terrible persecution of Christians. In A.D. 258 Pope Sixtus II was commanded to turn over the goods of the Church and, when he refused, was killed. Sixtus, however, had entrusted to his deacon the goods of the Church for their administration. This deacon was the famous St. Lawrence, a Spaniard from Huesca. When the Emperor went after Lawrence and commanded that the goods of the Church be rendered up. Lawrence asked for three days to get everything together. But instead of giving it to the officials he gave everything away and then produced a group of poor people, saying “These are the true treasures of the Church”. For that Lawrence was beaten and tortured horribly, even to being fried alive on an iron grate. For his part, however, Lawrence had already given the precious stone cup to another Spaniard named Precelius, who took it to Spain. The iron grid of Lawrence’s martydom is preserved in a Roman Church just a few minutes from where I am writing, in San Lorenzo in Lucina while he was martyrdom where there now stands San Lorenzo in Panisperna and buried at San Lorenzo fuori le mura, a Minor Patriarchal Basilica. Lawrence is obviously the patron saint of cooks as well as several other groups.
This is where the history firms up a bit. Various manuscripts indicated that the stone cup was kept in several places. By 533 it was in the Cathedral of Huesca, which was built in that year. Huesca was where St. Lawrence was from and perhaps where the Spaniard Precelius took it. After the 711 invasion by the Moslems it was hidden in the Pyrenees in various caves. After Charlemagne’s journey to the area in 777, the location of the cup, which was hidden, roused up many of the “grail legends” that come down to us in many forms today. In 830 the cup is at the Monastery of San Pedro de Siresa. In 1071 it was taken to the monastery of San Juan de la Peña. In 1190 Cretién de Troyes wrote a 9324 line poem Perceval about the “Holy Grail”. In 1209 Wolfram von Eschenbach wrote Parcival, based on Spanish legends, which centuries later inspired Richard Wagner’s opera. In 1322 a Sultan sells a gold cup from Jerusalem, which he claims is the cup of the Last Supper, to Jaime II, King of Valencia and Aragón. This is perhaps the cup which is converted to become the base for the ancient stone cup. In 1399 the stone cup was given to King Martin the Humane and taken to Barcelona. King Alfonso V of Aragón sends the cup to Valencia. In 1744, the cup is broken, repaired and fixed to its base. In 1936, to save it from the Marxists, a woman named MarÃa Sabina Suey smuggled the cup out of the Cathedral wrapped in newspaper. She hid it in va
rious places to keep it from desecration and destruction. The cup returns to the Cathedral of Valencia in 1939 with the end of the war where it remains to this day.
Even if this is not the very cup Jesus used at the Last Supper, and it might well be, it is hard to dismiss that this is the cup that inspired all the Holy Grail legends which branch into the stories of the Knights of the Round Table, an Indian Jones movie, and another recent piece of rubbish not worth our time to name.
The ancient stone cup, on its golden medieval base, is now in a beautiful chapel in Valencia. When Pope John Paul II visited Valencia on 8 November 1982, he kissed the cup and then used it to celebrate Holy Mass. It might have been the first time, 1724 after Pope Sixtus II, that “Peter” had held the cup again.
I will be watching Pope Benedict’s journey to Valencia carefully to see if he uses the “Holy Grail”.
It could really be it, after all.
L'articolo che Vi presentiamo è una nota stampa uscita attraverso l'agenzia Zenit il 5 agosto del 1999. L'articolo, anche se in spagnolo, è facilmente comprensibile e traccia una linea storico-interpretativa molto interessante sul Santo Calice conservato presso la Cattedrale di Valencia.
E. Baccarini
LA VERDAD Y EL SIMBOLO DEL SANTO GRIAL
Revelaciones en torno al Santo Cáliz de Valencia
«Si Indiana Jones hubiera visitado Valencia, no hubiera hecho caso de vetustas leyendas medievales, y se hubiera ahorrado todos los peligros de "la Ultima Cruzada"», asegura Antuñano con humor en las primeras palabras del libro. A través de 220 páginas realiza un recorrido por la tradición que envuelve el Santo Cáliz, con las averiguaciones arqueológicas sobre su utilización en la Ultima Cena, el uso que de él hicieron los primeros Papas de la cristiandad, su traslado a España, las leyendas medievales, su estancia en el monasterio oscense de San Juan de la Peña y su primera entrada en la historia documentada a finales del siglo XIV.
Recoge finalmente los «empeños, quebrantos y persecuciones» de que fue objeto desde entonces, y su utilización por Juan Pablo II durante la misa que presidió en Valencia en noviembre de 1992.
Según la tradición, el Grial fue el cáliz del que bebieron Jesús y sus discípulos en la Ultima Cena. Se trata de una copa propiamente dicha, a la que se le ha añadido una estructura de oro con dos asas que los une. El conjunto mide 17 centímetros de altura. La copa es de forma semiesférica, con un diámetro de 9 centímetros y constituida por ágata, de color rojo obscuro, cuyo estudio arqueológico muestra que fue labrada en su taller de Palestina o Egipto entre el siglo IV a.c. y el primero de nuestra era.
En los albores del cristianismo Este vaso de suma trascendencia no pudo ser olvidado tras la muerte del Redentor, tanto más cuanto los discípulos se reunieron varias veces en el Cenáculo. Así se explica el que el Santo Cáliz apareciese en Roma, llevado según la tradición desde Jerusalén por san Pedro. Transcurrieron, pues, dos siglos y medio en los que existen claros indicios de que el cáliz fue utilizado por los pontífices para celebrar la Eucaristía. Según ha indicado
Antuñano, «lo que más impresiona al investigador es que el canon litúrgico romano de los primeros Papas, en el momento de la consagración, decía textualmente: "tomando este glorioso cáliz", refiriéndose a "este" solamente».
La historia del Cáliz cuenta que, en la persecución del emperador Valeriano antes de morir, el Papa Sixto II entregó las reliquias, las alhajas y el dinero a su diácono Lorenzo, natural de Huesca (España), quien también fue martirizado, no sin que antes enviara a la ciudad natal el Cáliz de la Eucaristía acompañado de una carta suya. Ocurría todo ello el año 258 o, según algunos autores, el 261.
La copa permaneció en Huesca hasta la invasión musulmana. El obispo de la ciudad, Audeberto abandonó con el Santo Caliz su tierra en el 713 para refugiarse en la cueva del monte Pano donde vivía el ermitaño Juan de Atarés; lugar en el que posteriormente se fundó y se desarrolló el monasterio de San Juan de la Peña; del que surgió un núcleo de hombres esforzados que acometieron la reconquista contra los mahometanos. Tuvo esta lucha caracteres épicos, que no dejaron de ser aprovechados por la creación literaria, ya que, según historiadores de la literatura, constituyen el origen o la fuente de poemas tan célebres como los de Cristián de Troyes o Wolfram de Eschenbach, con su héroe Parceval o Parzival, que es posteriormente al Parsifal de Ricardo Wagner. En todos estos poemas hay un Vaso maravilloso, al que se denomina «Graal» o «Grial» y cuya relación con el Santo Cáliz es fácil comprender.
La presencia del Santo Caliz en San Juan de la Peña está testificada por un documento del 14 de diciembre de 1134. El 26 de septiembre de 1399 el Cáliz pasó a ser custodiado en Zaragoza, a petición del rey de Aragón, don Martín el Humano. En el texto de entrega, que se conserva en Barcelona, se hace constar que el Santo Cáliz fue remitido desde Roma con una carta de San Lorenzo. Durante el reinado de don Alfonso el Magnánimo la reliquia fue trasladada a Valencia. Desde el 18 de marzo de 1437 se conserva en la catedral de esa ciudad, según un documento en el que se refiere al «Cáliz en que Jesucristo consagró la sangre el jueves de la Cena».
La historia más dramática y sublime de la humanidad «El Santo Cáliz no se conoce suficientemente ni dentro ni fuera de España», asegura Antuñano, mexicano residente en España, que considera que «su valor no está en un rigor científico plenamente demostrado, por más que la arqueología misma no tenga nada que objetar contra su autenticidad, sino por el simbolismo que tiene con la Cena del Señor: vale porque es signo y figura de la institución de la Eucaristía y esto es mucho más grande que cualquier vestigio histórico». Según Antuñano, «cuando se desvela el misterio del Grial, uno se da cuenta de que no tiene nada de enigma esotérico, aunque lo que encierra es la historia más dramática, romántica y sublime que la humanidad ha vivido: la historia del Verbo hecho Hombre y Eucaristía».
Nella scia dei precedenti due volumi sulle reliquie cristiane editi in Italia dalle Edizioni San Paolo e da noi recensiti, Michael Hesemann ha ora pubblicato in Germania, con la Pattloch di Monaco di Baviera, la sua ultima fatica. Si tratta dell’atteso DIE ENTDECKUNG DES HEILIGEN GRALS, dedicato al Santo Graal. In quasi 400 pagine Hesemann passa in rassegna le testimonianze storiche e identifica infine il Graal nel "Santo Caliz" custodito a Valencia. Ci auguriamo che Le edizioni San Paolo pubblichino anche questo terzo volume del ricercatore tedesco. Sarebbe proprio il caso.Michael Hesemann, CSC - is a historian, journalist, internationally published author and art expert. n March 2006, on request of the Cofradia of the "Caballeros del Santo Caliz", Hesemann briefed Pope Benedikt XVI and Archbishop Piero Marini, Master of Liturgical Ceremonies of the Holy Father, on the "Santo Caliz" (Holy Chalice) in preparation of the Holy Father's announced trip to the World Family Meeting in Valencia. 
Indeed on July 8th, 2006 Benedict XVI "halted before the celebrated relic of the Holy Chalice", as he told the Valencians later. The next day, July 9th, he celebrated Mass with it in front of over 2 Million people.
Il Numero di ARCHEOMISTERI del Gennaio-Febbraio 2007 (Anno 6, n.31) è stato dedicato ad un corposo studio compiuto da Michael Hesemann sul Santo Calice di Valencia. Un mistero ancora irrisolto ma che richiama ogni anno migliaia di fedeli nella cattedrale catalana. Heseman, dopo la sua ultima fatica libraria dedicata proprio al Graal valenciano ha riproposto con questo suo studio le più aggiornate analisi in materia che tenderebbero a confermare la realtà storica che vorrebbe in questo calice il vero Graal della tradizione.
Programma della festività del Corpus tenutasi tra il 16 e il 19 giugno del 2006 a Valencia con un carro allegorico rappresentante il Santo Calice.
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