Brief Overview
- Alexandrina Maria da Costa, born in 1904 in Balasar, Portugal, is known as a Catholic mystic and victim soul who lived solely on the Eucharist for over 13 years.
- After a severe injury at age 14 left her paralyzed, she embraced a life of suffering as a means of uniting herself with Christ’s Passion.
- From 1942 until her death in 1955, she reportedly consumed no food or water except the Holy Eucharist, a phenomenon that baffled medical professionals.
- Her life was marked by intense mystical experiences, including reliving Christ’s Passion every Friday for several years.
- Beatified by Pope John Paul II in 2004, Alexandrina is celebrated for her deep devotion to the Eucharist and her sacrificial love for sinners.
- This article examines her life, the Church’s perspective on her fasting, and the theological significance of her experience.
Detailed Response
Alexandrina’s Early Life and Call to Suffering
Alexandrina Maria da Costa was born on March 30, 1904, in the small village of Balasar, Portugal, into a devout Catholic family. Her mother and sister, Deolinda, provided her with a strong Christian education that shaped her faith from an early age. As a child, she was known for her cheerful disposition and physical strength, which allowed her to work long hours in the fields to support her family. At the age of 12, she suffered a severe infection that nearly took her life, leaving her weakened and foreshadowing the suffering that would define her future. This illness was the first indication of what she later understood as God’s call to offer herself as a “victim soul” for the salvation of others. Her early years were marked by a deep love for God, expressed through prayer and a willingness to serve those around her. However, her life took a dramatic turn at 14, when an event altered her physical and spiritual path forever. On Holy Saturday in 1918, three men broke into her home with intent to harm her and her companions. To preserve her purity, Alexandrina jumped from a window, falling four meters and sustaining injuries that would eventually lead to irreversible paralysis. This act of courage set the stage for her lifelong mission of sacrificial love.
The Injury and Its Lasting Impact
The fall from the window in 1918 caused severe spinal damage, though the full extent of Alexandrina’s injuries did not immediately manifest. Doctors at the time diagnosed her condition as permanent, predicting that her paralysis would worsen over time. For several years, she retained limited mobility, allowing her to drag herself to church where she prayed fervently despite her pain. By April 14, 1925, at the age of 21, she became completely bedridden, a state that persisted for the remaining 30 years of her life. Initially, Alexandrina prayed to the Blessed Virgin Mary for a miraculous healing, promising to become a missionary if restored to health. Over time, however, she came to see her suffering as a vocation, a divine invitation to unite herself with Christ’s redemptive work. This shift in perspective was not immediate but grew through prayer and reflection, guided by her deepening faith. She once expressed this acceptance, saying that God had given her the grace of abandonment to His will and a thirst for suffering. Her paralysis became a physical sign of her spiritual mission, one she embraced with remarkable peace. The Church later recognized this as a profound example of offering one’s life for others, a theme central to Catholic teaching on redemptive suffering (CCC 1505).
Mystical Experiences and the Passion of Christ
From October 3, 1938, to March 24, 1942, Alexandrina experienced a unique mystical grace: she relived Christ’s Passion every Friday for over three years. During these episodes, lasting about three hours each, her paralysis was temporarily overcome, allowing her to physically enact the Stations of the Cross. Witnesses described her movements as accompanied by intense physical and spiritual agony, reflecting the suffering of Jesus on the cross. These experiences, numbering around 182 in total, were not merely symbolic but a deep participation in Christ’s redemptive act, according to her spiritual directors. She also faced spiritual trials, including temptations and assaults attributed to diabolical forces, which tested her faith and resolve. Alexandrina understood these events as part of her call to draw others to repentance, showing the consequences of sin through her own body. Her suffering was not private; it drew attention from her community and beyond, though it also met with skepticism from some Church authorities. A commission of priests in the Archdiocese of Braga issued a negative judgment, leading to restrictions on public discussion of her case. Despite this, her spiritual director, Fr. Umberto Pasquale, a Salesian priest, supported her and documented her experiences. These mystical events prepared her for the next phase of her life, one that would astonish both believers and skeptics.
Living on the Eucharist Alone
On March 27, 1942, Alexandrina entered a new stage of her life that lasted until her death on October 13, 1955—a period of 13 years and seven months during which she consumed no food or water except the Holy Eucharist. This began on Good Friday, a day rich with significance in the Christian calendar, marking Christ’s sacrifice. She reported feeling satiated by the Eucharist alone, despite her body’s apparent need for nourishment, and her weight dropped to as low as 33 kilograms (73 pounds). Medical professionals, including Dr. Enrico Gomes de Araujo and Dr. Carlo Lima, were perplexed by her survival, conducting rigorous observations to verify her fast. In 1943, she spent 40 days in the Foce del Douro Hospital in Oporto under constant surveillance, where doctors confirmed she neither ate nor drank anything beyond the daily Eucharist. Their official report described the phenomenon as “scientifically inexplicable,” noting her mental clarity and physical stability despite the lack of sustenance. Alexandrina herself attributed this to divine intervention, saying that Jesus told her she would live by the Eucharist to demonstrate its power to the world. This claim aligns with Catholic belief in the Eucharist as the “source and summit” of Christian life (CCC 1324). Her experience was not without suffering; she endured hostility from some doctors and nurses who doubted her, yet she maintained a joyful demeanor. The Church has not formally declared this a miracle, but it remains a striking testimony to her faith.
Theological Significance of Her Eucharistic Fast
From a Catholic perspective, Alexandrina’s ability to live solely on the Eucharist points to the mystery of the Blessed Sacrament as true spiritual nourishment. The Church teaches that the Eucharist contains the real presence of Christ—body, blood, soul, and divinity (CCC 1374)—and sustains believers in a way that transcends physical needs. While human survival typically requires food and water, Alexandrina’s case suggests a supernatural exception, emphasizing the Eucharist’s role in the divine plan. Her fast recalls John 6:51, where Jesus says, “I am the living bread that came down from heaven; whoever eats this bread will live forever.” Theologically, her life reflects the concept of “victim souls,” individuals chosen to suffer for the redemption of others, a tradition rooted in St. Paul’s words in Colossians 1:24 about completing what is lacking in Christ’s afflictions. This does not imply Christ’s sacrifice was insufficient but highlights the participation of the faithful in His work (CCC 1508). Alexandrina’s fast was not an end in itself but a sign meant to draw sinners to repentance, as she expressed in her desire for her tombstone’s inscription. The Church cautiously evaluates such phenomena, requiring rigorous evidence before affirming them as miraculous. In Alexandrina’s case, the medical testimony and her spiritual fruitfulness bolster her credibility. Her life challenges Catholics to consider the Eucharist’s power beyond its liturgical celebration. It also invites reflection on how ordinary believers might rely on this sacrament for strength in their own trials.
Medical Observation and Skepticism
In June 1943, Alexandrina agreed to enter the hospital for a month-long observation to address doubts about her fast. Accompanied by her sister Deolinda, she insisted on daily Communion and no further medical interventions beyond monitoring. The conditions were harsh: she was isolated, watched day and night, and subjected to suspicion from staff who believed her survival impossible without food. Dr. Araujo, the lead physician, initially dismissed her claims, suspecting deception or a medical anomaly like hysteria. Over 40 days, nurses and doctors meticulously recorded her intake, confirming she consumed only the Eucharist. Despite episodes of vomiting and physical weakness, her vital signs stabilized after each crisis, defying natural expectations. The final report, signed by Dr. Araujo and others, acknowledged the lack of a scientific explanation, though some remained unconvinced. Alexandrina endured this scrutiny with patience, offering her humiliation for souls, as she noted in her diary. Her calm acceptance and the absence of fraud impressed even skeptical observers, though the Church refrained from an official ruling at the time. This tension between faith and science underscores the complexity of her case, inviting both wonder and critical thought.
Her Spiritual Mission and Legacy
Alexandrina saw her suffering and Eucharistic fast as a mission to awaken consciences to the reality of sin and the mercy of God. She frequently spoke of her longing to save sinners, a desire reflected in her tombstone’s words: “Sinners, if the dust of my body can be of help to save you, come close, walk over it, kick it around until it disappears.” This plea reveals her self-offering, rooted in love for Christ and humanity. She joined the Union of Salesian Cooperators in 1944, dedicating her pain to the sanctification of youth and the poor. Her spiritual director, Fr. Pasquale, preserved her words, ensuring her message endured beyond her lifetime. Alexandrina’s life also intersected with the Fatima apparitions; she died on October 13, 1955, the anniversary of the Miracle of the Sun, and her writings echo the call to consecrate the world to Mary’s Immaculate Heart. Her beatification in 2004 affirmed her holiness, though the Church has not canonized her, awaiting further evidence of miracles. Her legacy persists in Balasar, where a Eucharistic shrine is planned in her honor. She remains a model of trust in the Eucharist and surrender to God’s will. Catholics today can draw inspiration from her resilience and faith. Her story bridges personal sacrifice with universal redemption, a core theme of Christian life.
The Church’s Evaluation Process
The Catholic Church approaches claims like Alexandrina’s with caution, employing a rigorous process to assess their authenticity. Mystical phenomena, such as living on the Eucharist, fall under the category of private revelation, which does not bind the faithful but can inspire devotion (CCC 67). Initial skepticism from the Archdiocese of Braga reflected this prudence, as a commission of priests issued prohibitions against promoting her case prematurely. Her spiritual directors, however, provided detailed accounts that supported her credibility, and the medical evidence from 1943 added weight to her claims. The beatification process, completed in 2004, required proof of heroic virtue and at least one miracle attributed to her intercession. Pope John Paul II praised her “love for Christ” as the secret of her holiness, focusing on her spiritual witness rather than the fast alone. The Church does not require belief in her Eucharistic sustenance for her veneration, treating it as a remarkable but secondary aspect of her sanctity. This balanced approach ensures that faith remains centered on doctrine, not sensational events. Alexandrina’s case thus serves as a call to deeper Eucharistic devotion, not a definitive proof of the miraculous. Her beatification invites Catholics to reflect on the Eucharist’s centrality without mandating acceptance of every detail.
Alexandrina’s Message for Today
Alexandrina’s life speaks powerfully to contemporary Catholics, particularly in an age marked by materialism and doubt. Her reliance on the Eucharist challenges modern assumptions about physical needs, pointing to a spiritual reality often overlooked. She lived out the Church’s teaching that the Eucharist is not merely a symbol but Christ Himself, sustaining both body and soul (CCC 1374). Her joyful endurance of suffering offers a counterpoint to a culture that often avoids pain at all costs. By offering her trials for sinners, she embodied the call to intercessory prayer and sacrifice, a practice encouraged in Catholic spirituality (CCC 958). Her words—“Do not offend Jesus anymore!”—resonate as a plea for conversion in a world grappling with moral challenges. Her example also highlights the role of the laity in holiness, showing that sanctity is not reserved for clergy or religious. Catholics today might find in her a guide for trusting God amid personal struggles. Her story encourages a renewed appreciation for the Mass, where the Eucharist is offered daily. Ultimately, she points believers back to the heart of their faith: union with Christ through His sacramental presence.
Conclusion: A Life of Eucharistic Witness
Alexandrina Maria da Costa’s life stands as a testament to the Catholic belief in the Eucharist’s transformative power. From her early years of strength to her decades of paralysis, she grew into a profound witness of faith and suffering. Her 13-year fast, while extraordinary, was not the core of her holiness; rather, it was her love for Christ and sinners that defined her. The Church’s recognition of her as “Blessed” affirms her virtues, leaving the miraculous aspects as a matter of personal reflection. Her story bridges the natural and supernatural, inviting believers to consider the depth of God’s grace. She died on October 13, 1955, with the words, “I am happy, because I am going to Heaven,” a fitting end to a life of hope. Her legacy endures in her writings, her village, and the hearts of those who venerate her. For Catholics, she exemplifies the call to live fully for Christ, sustained by His Body and Blood. Her life does not demand belief in the impossible but offers an opportunity to ponder the possible through faith. Alexandrina remains a quiet yet powerful voice, urging the faithful to love the Eucharist and trust in God’s plan.