ADORATION OF THE BLESSED SACRAMENT HISTORY

There is some question about the origin of the Adoration of the Blessed Sacrament. Here is a brief review of the history of Adoration of the Blessed Sacrament, which took the main source of commentary compiled by Fr. John Hardon, SJ,
Fr. Hardon divide the historical development of the Adoration of the Blessed Sacrament in some periods, namely:

1. Age of the Apostles until the early Middle Ages
2. Specifically period until the heresy Berengarius St. Francis of Assisi
3. Middle Ages until the Council of Trent
4. The development of Eucharistic Adoration
5. The reason for the development of the doctrine of the Eucharist
6. The teaching of the Magisterium of the Church
7. Grace through Christ's humanity

The time of the Apostles until the early Middle Ages
In the days of the Apostles, the belief in the real presence of Christ in the Eucharist grew out of the teachings of the Apostles, especially, of the Apostle Paul and the Apostle John. They taught that the Eucharist is Jesus Christ who obviously continues his saving mission among mankind. The Apostle Paul in his letter admonishing the Corinthians, who did the breaking of bread in a way that causes discord, when it should be the Eucharist is a beautiful sign for Agape love (cf., 1 Cor 11:26), which have the effect of uniting the church as one body (cf., 1 Cor 10: 16-17).
Similarly, we know that the Apostle John pass them quite explicit in his Gospel, which is the passage of the bread of life (John 6). So explicit teaching was delivered, until many of his disciples at the time, who considered the teaching was difficult to accept, so they left Him (cf., Jn 6:66). Only His Apostles, who was represented by the Apostle Peter, who still believe in his word. The Apostle Peter said, "Lord, to whom shall we go? Your words are the words of eternal life; And we believe and know that You are the Holy One of God. "(John 6: 68-69)
After the end of the first century, St. Ignatius of Antioch wrote a letter that warned the Church against the heresy of Gnosticism, which does not believe in the presence of Christ in the Eucharist. St. Ignatius said that they have thought so because they do not believe in the teachings of the Apostles that Christ present in the Eucharist which is the same as Christ lived, died and rose from the dead for our salvation.
Faith will be the presence of Christ in the Eucharist lead to a lot of monks in the early centuries (until the mid-3) keep the Eucharist in their cell space, in caves, as happened in the East, namely in Palestine and Egypt. In the second century, the Pope has sent the Eucharist to the bishops as a sign of unity of the faith and on certain occasions, the bishops did the same thing to the priests under their leadership.
When the monastic life is no longer confined within an ascetic life but the life of the community, the monks have a habit of bringing the Eucharist, especially when working or traveling. Host is placed in a small place, or in a small bag that is then worn around the neck. Manuscripts Ireland and the United Kingdom mention the habit of this. St. Comgall (died in 601) also testifies about this.
After the Council of Nicea (325), the Eucharist began to be kept in churches and monasteries. The main reason is to be stored for people who are experiencing pain and death, and for other celebrations. Then the sanctity of the Eucharist has been recognized and any special storage area in order to avoid the danger of profanation.
Around the 800s, the Blessed Sacrament is kept in the church near the altar itself. The practice of storing the Eucharist in monasteries is a universal habit so that there is no evidence to the contrary, even before the year 1000. In fact, there are many regulations that still exist until now, that requires protection against the elements of the sacred, "from good profanation by mice as well as from those who are not righteous. "So the Eucharist must be kept under lock and key are stored in a place not easily accessible.
Reference of the Blessed Sacrament is clearly written in the history of St. Basil (died 379). It is said that St. Basil Eucharistic Host divide into 3 parts, the first part eaten, the second part gives to fellow priests, and the third part placed in a dove-shaped gold that hung above the altar.
The next reference is the finding in the Benedictine monastery at Monte Cassino, which was destroyed in World War II are two quaint little tabernacle, made of gold and silver. Tabenakel belonged to Pope Victor III (died 1087), who had been a monk at the monastery before it was elected Pope.

Specifically period until the heretic Berengarius St. Francis of Assisi
Towards the end of the 11th century, we are entering a new era of the history of Eucharistic Adoration. Until that time, the real presence of Jesus in the Eucharist is not questioned and is considered common in the Catholic faith. The Eucharist is kept in churches, including chapels and monasteries. But then the revolution hit the Church when Berengarius (999-1088), a leader deacon at Angers, France, publicly denies that Christ is real and physically present under the appearances of bread and wine. Then there are some people who believe in this idea and started to write that Christ in the Eucharist is not the same as Christ in the Gospel, and therefore, he was not really present in the Eucharist.
This case is so serious, so Pope Gregory VII ordered Berengarius to retract his teachings. This is the first definitive statement about what the Church has always believed and never seriously challenged. Pope Gregory VII himself was a monk who became Pope, his faith in the Blessed Sacrament which has been nurtured over the years in a Benedictine monastery.
Pope Gregory's teachings about the real presence of Jesus is quoted verbatim by a document written by Pope Paul VI, Mysterium Fidei (1965), to face the opposing views of the Eucharist in our time, something very similar to what happened in the century 11:
"I believe in my heart and openly admit that the bread and wine are placed on the altar is, through the mystery of prayer and sacred words of the Redeemer, substantially changed into the Body and Blood of our Lord Christ, the true and life-giving, and that after Consecration, there also comes the Body of Christ that is true born by the Virgin, has been sacrificed for the salvation of the world, hung on the cross and now sits at the right hand of God the Father, and that there is present, the Blood of Christ are true, which flows from the stomach His. Both are present not only as a sign and cost-effectiveness of the Sacrament, but in actual reality and truth of their nature and substance. "
With this creed, the churches in Europe have what is called the Eucharistic Renaissance. It was then that specified the processions of the Blessed Sacrament, the formulation of the prayer of adoration, people are encouraged to visit the Blessed Sacrament, and so on. Since the 11th century, the devotion to the Blessed Sacrament in the tabernacle is becoming increasingly known.
St. Francis of Assisi is also the saints who have devotion to Christ in the Blessed Sacrament. He said:
"The Bible teaches that the Father dwells in" light of the incomprehensible "(1 Tim 6:16) and that God is Spirit (John 4:24) and St. John adds, "No one has ever seen God" (Jn 1:18). For God is Spirit, he can be seen only in spirit; "It is the Spirit who gives life, the flesh is totally useless" (Jn 6:63). But God the Son is sehakekat with the Father and the Holy Spirit. That's why they all be damned, who have seen the Lord Jesus Christ in His humanity but did not see or believe in spirit will be to his divinity, that He is the Son of God are true. In the same way, they are all doomed, who see the Sacrament of the Body of Christ that has been consecrated on the altar under the appearances of bread and wine by the words of the Word of God we are in the hands of His priests, and did not see or believe in spirit and in God that this is earnest holy Body and Blood of our Lord Jesus Christ. "
Then there's no surprise when Pope Urban IV in 1264 and then established the celebration of the Body of Christ (Corpus Christi). When determining the celebration, the Pope stressed the love of Christ, who wanted to accompany physically until the end of time. The pope said, "In the Eucharist, Christ in His essence itself is with us." Because "when told His Apostles that He would ascend to Heaven, He said," Behold, I will be with you always, even unto the end of time "and thus entertain them with great promise that he would stay there and together with them even with a physical presence" (August 11th 1264).
Pope Urban IV commissioned St. Thomas Aquinas to compose Daily Worship for the celebration of Corpus Christi, to be observed every year on the Thursday after Trinity Sunday. Three songs written by St. Thomas Aquinas is:
1. O, Salutaris Hostia: prayer worship / adoration of the Christ, the Sacrifice of the saving that opened the doors of Heaven to humans.
2. Tatum Ergo Sacramentum: Adoration prayer to the Word made flesh, where faith sustains what can not be perceived by feelings.
3. Panis Angelicus, prayer of adoration to the Eats the Soul, when they humble obtain their food by God incarnate.
St. Thomas, like the Church, does not separate between the Eucharist as Sacrifice, Communion and the real presence of Christ in it. Because without the real presence of Jesus in the Eucharist, there will be no real Sacrifice and Communion real. St. Thomas taught that the Son of God became man so He could sacrifice Himself on Calvary and then onwards sacrificed Himself in Holy Mass. Christ became man so that He can give Himself to His disciples at the Last Supper and permanently gave Himself in Holy Communion.

Middle Ages until the Council of Trent
Since the celebration of Corpus Christi established by Pope Urban IV, the Pope continues to maintain the faith of the Church will be uninterrupted presence of Christ in the world in the image of the holy Eucharist. Whenever there is a conflict, the Church re-issued a statement more clear about the doctrine of the Eucharist.
Before the Council of Trent
There are some situations that eventually followed by the Pope's statement:
1. In the 14th century, when communicating with Armenian bishop who pleaded subsidy, Pope Clement IV asking if they recognize the full Catholic faith. In between talks, the pope requires that they accept the statement that, "After the words of consecration, then hadirlah substantially the same Body of Christ, the Body of Christ, born of the Virgin Mary and sacrificed on the cross" (29 September, 1351).
2. Twenty years later Pope Gregory XI against the views which assume that Christ did not remain present in the Eucharist, when the Eucharistic species experiencing desekrasi / treated with disrespect (cf., statement of Pope Gregory, August 8th, 1371).
3. To view Calixtines in the 15th century, who said that the whole Christ is not accepted unless the people receive holy communion in both species, the Council of Constance decided to "declare, decree and determine", as an article of faith that, "The entire body and The blood of Christ is really contained in any appearances of bread and wine in such a course. "This definition is confirmed by Pope Martin V (1 September, 1425).
Exposition and adoration of the Blessed sakraman become common since the 15th century. But worship is usually held for a certain reason, for example, to request healing for the sick, or at the moment of death, so that prayer can have a happy death.
Council of Trent
In the 16th century, the entire teachings of the Catholic faith on the Holy Eucharist opposed by the Protestant Reformers. As a consequence, the Council of Trent discussed on this matter thoroughly.
The other sacraments do not have the power to consecrate the sacraments were administered, but in the Eucharist, the Giver of holiness was already present before the sacraments were administered. For before the Apostles received the Eucharist from the hands of our Lord, He has said that it is His Body that He gave them.
The Church has always believed that immediately after the consecration, the true body and blood of our Lord, together with the Soul and his divinity, present under the appearances of bread and wine. His body is present under the appearance of bread, and His Blood under the appearance of wine, through the words of consecration. But His body was also present in the form of wine, and His Blood under the appearances of bread and His soul in both form because the relationship natural and the togetherness that unites the parts of Christ our Lord, who has risen from the dead and will not pass away again. Furthermore, the divinity of Christ is present due to the hypostatic union (Hypostatic Union) with His Body and Soul. Therefore, it is indeed true that to his divinity is present in one form, and in the second form. For Christ, as a whole, present under the appearances of bread and in the likeness of any part of the bread, and thus the whole Christ is present in the image of wine and in the likeness of its parts.
The Council of Trent teaches, "only begotten Son of God is to be worshiped in the Eucharist, to the worship including externally (visible). Therefore, the sacrament is to be honored with a celebration of the remarkable and majestic carried from place to place in processions according to the rites and customs of universal worthy of the Holy Church. Sacrament of the Eucharist is to be disclosed publicly to be worshiped. "This statement was approved by Pope Julius III (October 11, 1551), and became the basis for the advancement of teaching and devotion to the Blessed Sacrament.

The development of Eucharistic Adoration
Forty Hours Devotion
Before the end of the 16th century, Pope Clement VIII in 1592, which issued a historical document called Quarant Ore (Forty hours).
This devotion includes 40 hours of unceasing prayer before the Blessed Sacrament. This prayer is done without stopping so that in churches of different (which is determined by the Pope) on certain days, performed the devotion of 40 hours, with the arrangement of churches and times, every hour prayers raised endlessly before God.
A century later, in 1731, Pope Clement XIII issued more detailed instructions about the devotion, namely that:
1. Blessed Sacrament exposed is placed on the altar (high altar).
2. statues, relics and pictures around the altar so shifted or covered with a cloth.
3. Only clerics can serve exposition of the Blessed Sacrament in the altar.
4. There should be no disconnected worshipers were present before the Blessed Sacrament, and must involve priests or clergy of the order the main one.
5. There should be no Mass performed at the altar of the exposition.
Gradually, the devotion of 40 hours spread throughout the world.
1917 Code of Canon Law recommends that every year the exposition of the Blessed Sacrament is held so that local people can meditate and worship the Eucharistic Mystery more specifically (cf., Kan. 942, KHK 1917).
Devotion Eternal Worship
Adoration of the Blessed Sacrament continuously called "Eternal worship" means:
1. There is always someone who worship / prayer before the Blessed Sakraman, so literally and morally worship performed without interruption; only brief interruptions occur for reasons inevitable.
2. Adoration unbroken performed in a church / chapel in particular.
3. unbroken adoration in churches or chapels in certain areas -like the diocese or country- or worldwide.
Perennial habit of worship has been around since the 4th century, is generally performed eight days after Baptism. So long before the establishment of the celebration of Corpus Christi, the worship of the Blessed Sacrament has been done by both religious and lay.
Eucharistic worship habits better known by Catholics in Europe, particularly when the Church managed to straighten Albigenses heresy in the 13th century King of France, Louis VII asked the Bishop of Avignon for the Blessed Sacrament in the chapel of the Holy Cross (Sept. 14, 1226) , The Vatican ratified this tradition, and continue until 1792 during the French revolution. This tradition which had been halted then held back in 1829.
Although it has long tradition of worship of the Blessed Sacrament is known, but it can be said that are new since the Council of Trent, eternal worship is growing worldwide. Since there are many agencies established to specifically hold Eucharistic adoration throughout the day, such as: the Benedictine order who specializes to worship the Blessed Sacrament in Austria (1654); Congregation of the Sacred Hearts of Jesus and Mary, and the Congregation for Worship Eternal (1817); the Pious Union of the Adorers of the Blood of Christ of the Most Blessed Sacrament (1810); Association immortal beings to worship the Eucharist (started in 1641, evolved in 1753 in France); the Blessed Sacrament Fathers (1856) by St. Peter Eymard.
Visits to the Blessed Sacrament
This custom was known in the early Middle Ages. The nuns generally start their day with a visit Christ in the Blessed Sacrament. Catholic historians write that before the 14th century, the habit of visiting the Blessed Sacrament has become more common.
The Protestant reformer in England in the 16th century against the presence of Christ in the Eucharist, three centuries later re-asserting the presence of Christ in the Eucharist, as pioneered by the Anglican Sisterhood of St. Margaret (1854).
Visits to the Blessed Sacrament frequently recommended in the Code of Canon Law. KHK 1917 teaches that the faithful people visiting the Blessed Sacrament as often as possible (Kan. 1273). KHK 1983, more clearly stated, "Unless there is a serious reason, the church in which the Blessed Sacrament is stored, should be open to the faithful for several hours every day, so that they can pray in the Blessed Sacrament dapan (Kan. 937). Members of religious institutes every day must "worship God who is present in the Blessed Sacrament" (Kan. 663.2).
Benediction / Thanks to the Blessed Sacrament
Devotion Benediction / Thanks to the Blessed Sacrament begins in the 13th century, and is closely related to the determination of the celebration of Corpus Christi. Two songs composed by St. Thomas Aquinas to be a part of the prayer Benediction / Thanks to the Blessed Sacrament.
In the history of prayer Benediction / Thanks to the Blessed Sacrament, there are prayer homage to the Blessed Virgin Mary, because without Mary, there is no Incarnation and without the Incarnation, there is no Eucharist. At this time developing custom in monasteries to sing also hymn tribute to the Virgin Mary (often called Salve or Salut), which accompanies the worship of Christ in the sacrament of the Holy One, in particular when the sacrament is carried in procession and when a blessing is given to the patient sick and disabled, as is commonly done in the shrine at Lourdes, France.
Eucharistic Congress
Statements publicly about faith in the real presence of Christ in the Eucharist the Eucharistic Congress, has been done in the Middle Ages. But the first international congress on the Eucharist conducted in 1881, on the initiative of Marie-Marthe Tamisier a lay woman who has a devotion to the Blessed Sacrament since childhood. In 1886, at the 5th Congress held in Toulous, 1500 bishops and 30,000 priests and lay people participated in the congress.
Eucharistic congress until now has been implemented across the continent. Pope John Paul II attended the congress in 1980, and declared the congress a major role for the whole people. Eucharistic Congress the most important and especially is a great community of faith in the presence of Christ in the Eucharist, which remains present sacramentally in all our lives so that by His power we can face our problems, hard work and suffering ... Congress should indicate specifically that God's people in the world live from the Eucharist and draw strength from it in strength to fight and struggle every day (June 30 and July 9, 1980).

The development of the doctrine of Eucharistic Adoration
The development of devotion to the Blessed Sacrament is closely linked with the development of the doctrine of the Eucharist.
Treasury faith indeed remain the same, but the understanding of the doctrine of the faith is growing. The Second Vatican Council which held about four centuries after the Council of Trent, outlines the basic principles that became the foundation for the development of the doctrine. Namely that the Divine Revelation stated in Scripture and Sacred Tradition has been entrusted to the Church. The Church's role is not only to keep the Divine Revelation, but also to explain the growth of the Church appreciation of this truth. Treasury divine Revelation, "which comes from the Apostles develops in the Church, with the help of the Holy Spirit". Then there is a growing understanding of the realities and the words derived [from the apostles to their successors] This happens in several ways. This occurs because the contemplation and learning, as well as in-depth as they dive into their spiritual experiences, and also thanks to their proclamation, which as a substitute for the dignity of Bishop received a gift of truth for sure. By increasing the centuries, the Church has always grow forward toward the fullness of divine truth, until eventually the Word of God fulfilled in him (cf.. The Second Vatican Council, Dei Verbum, 8).
Here is a spiritual experiences endured by the saints obtained from the worship of the Blessed Sacrament:
1. St. John Fisher (1469-1535) and St. Thomas More (1478-1535) drew strength from the Blessed Sacrament before martyred. In his prayer before his death, St. Thomas said, "O Christ, the Saviour of the sweet, for the sake of Thy Passion very painful, take it from me, O Lord is good, a sense of lukewarm, or rather permenunganku cold and ketumpulanku to pray to Thee. And give me, your grace so missed sacraments holy and specifically to rejoice in the presence of Thy most holy Body, sweet Savior Christ, in the Holy Sacrament of the altar ... "
2. St. Francis Xavier (1506-1552), after preaching and baptizing all day would spend time at night to pray before the Blessed Sacrament.
3. St. Mary Magdalene dei Pazzi (1566-1607), encouraging the people in the world, "A friend would visit his friends in the morning, and greeted him during the day, evening and night and also chatted with him throughout the day. Similarly, the visit of Jesus Christ in the Blessed Sacrament, if your job allows it. Specifically at the foot of the altar, someone will pray well. In each of your visit to our Savior, sacrifice His precious Blood to the Father everlasting. You will find that a visit to this sacrament is very conducive to enhancing divine love. "
4. St. Margaret Mary (1647-1680), draw strength from the Blessed Sacrament to be able to face all those who treated him with scorn, hatred, contempt, without complaining, and he prayed for all those who do it to him. While praying in front of the Blessed Sacrament, Christ tells St. Margaret Mary, "Behold the Heart that has loved mankind with highly and has been lavishing them with all kindness, and for the infinite love is not getting a reply, other than ignorance and hatred, and this is often done by those who are bound by duty and obligation to give love more special. "
5. St. Alphonsus Liguori (1696-1787): "Pull yourself from people and spend at least a quarter of an hour or half an hour at the church in the presence of the Lord in the Blessed Sacrament. Ketchup and see how sweet the Lord and you will learn from your own experience, how many graces you will gain from it. "
6. St. John Vianney (1786-1859): "Our God is hidden in the Tabernacle, waiting for us to come and visit him and ask Him ... In heaven, where we will be glorious and victorious, we will see Him in all its glory His. If He has presented Himself, before us with His glory that now, we would not dare to draw near to Him; but he hides himself like a prison, who told us, "You do not see me, but not why, ask me all you want and I will grant it." St. John of Vianney spent a long time before the Blessed Sacrament. In his homily homili-, he often overlooks the Tabernacle and said with emotion, "He's there!"

The teachings of the Magisterium of the Church
Council of Trent
Hadirlah Blessed Sacrament in the same God as He is worshiped by the Apostles in Galilee (Decree on the Holy Eucharist, Chapter 5). He was not only God to worship, but also the God to whom we can apply. Many people experience the presence of Jesus leads us to the awareness of the literal Jesus said when He promised to be with us until the end of time.
Pope Leo XIII
In his speech at the congress of the Eucharist, Pope Leo XIII said that the congress of the Eucharist was held to fix all the crimes committed against the Blessed Sacrament and to support worship. "The Pope acknowledges that the Adoration of the Eucharist brings the fruit of the supernatural wherever this practice was held with faith by the people as well.
St. Pope Pius X
St. Pope Pius X, have a devotion to the Presence of Jesus in the Blessed Sacrament. He is the promoter for First Communion to children at an early age, and for the Communion as often as possible (every day). During the reign of Pope Pius X that performed Eucharistic Congress in Rome. The congress is the 16th opened by Mass led by Pope. Pope Pius XII teaches about his predecessor, "Pope Pius X recognizes that the Blessed Sacrament is what has become a force to maintain the Church's life fundamentally, and to lift it above all groups of other human beings." (Quest 'ore in fulgente, 29 May, 1954 ).
Pope Benedict XV and Pius XI
Pope Benedict XV and Pius XI shall encourage Eucharistic Adoration and prayer of reparation and supplication to God we are in front of the Blessed Sacrament. Benedict XV who issued the Code of Canon Law 1917 regulates the storage of the Blessed Sacrament "in every parish ... and in church-related religious residence" (Canon 1265, 1) .Paus Pius XI connects the worship of Christ in the Blessed Sacrament with prayers reparation for sin , In 1928, the Pope writes encyclical on sacred Heart of Recovery for Jesus, which in essence is to encourage plea for mercy of God, particularly through the Sacrament of the Eucharist. He urged the faithful to make a request for penance and prayer called prayer "the holy Hours / Holy Hour" (Redemptor Miserentissimus, May 8, 1928). The holy hour is the message received by St. Margaret Mary before the Blessed Sacrament.
Pope Pius XII
Before being elected Pope, Cardinal Pacelli was the messenger of the Pope in the Eucharistic Congress in Budapest, Hungary. It was 1938, the year before World War II burst. After becoming pope, Pope Pius XII issued 41 eksiklik, and a number of them showed progress in the teaching of the Catholic Church. In his encyclical Mediator Dei, there are nine sections which describes the "Adoration of the Eucharist", which evolved as something different from the Sacrifice of the Mass.
1. Perpetual Eucharistic
Basically is: Christ in the Blessed Sacrament is the Son of God in human form. The Eucharist is "really and substantially the Body and Blood, Soul and the divinity of our Lord Jesus Christ." The church has been since ancient worship of the Body of Christ under the appearances of bread. St. Augustine states: "No one ate the body, without first worship Him ... we sin if we do not worship" (Mediator Dei, 129-130).
2. Development of Dogmatic
Adoration of the Blessed Sacrament is not the same as the Sacrifice of the Mass. Tradition save the holy Eucharist to the sick people and those who are in danger showed tradition worship the Blessed Sacrament. Because the Eucharist is the Sacrament of the Sacrifice and Sacrament. The Eucharist not only produces grace, but contains regularly, the Giver of grace itself. So when the Church asks us to worship Christ hidden in the Eucharist and begged him, the Church expressed faith that life would Bride her present in this envelope, and the Church expressed gratitude to Him and enjoy the closeness of friendship with Him (Mediator Dei, 131 ).
3. Development of Devotion
The Church now has many forms of worship are, for example: a visit to the front of the Tabernacle every day, Benediction / Thanks to the Blessed Sacrament, Eucharistic processions, especially in the Eucharistic Congress, the devotion of 40 hours, or the perpetual adoration, etc. (Mediator Dei, 132).
Pope St. John XXIII
Unlike its predecessor, this Pope did not write at length about the liturgy of the Eucharist, but to use every opportunity to encourage people, especially priests, to pray before the Blessed Sacrament. In the life of a priest, nothing can replace the time to pray in silence in front of the altar. Worship, thanksgiving, prayer in reparation for sins, various prayer intentions, combined all to cultivate the love of the priest of God Most High to whom he had made a vow and for all the people who depend on his ministry as a priest. By doing this adoration habit, then the spiritual life of priests will continue to grow and be enriched, gives strength to the activities of the mission. However, despite the Pope encourages priests to pray at the altar, the pope kept reminding them that "Eucharistic Prayer in the full sense is the Holy Sacrifice of the Mass" (Sacredotii Nostri Primordia, August 11th, 1959).
On the night before the holding of the Second Vatican Council, Pope St. John XXIII participate in the procession of the Blessed Sacrament in Rome. He composed a prayer for the Council said:
"O Jesus, look to us of the Sacrament of Thy like a good shepherd ... O Jesus, the Good Shepherd, this is a herd of thy whom you have gathered from the ends of the earth, flocks that listening to the Word of life, and intends to keep, carry and proclaim. This is a flock that follows you to obey, O Jesus, and hope very to see, in the ecumenical Council of this, a reflection of your face in the properties of Thy Church, the mother of all people, the mother who opens her arms and his heart for everyone, and here forward, trembling and hopefully, the arrival of all the Bishops-bishop "(June 21, 1962).
Pope Paul VI
Although Pope John XXIII opened the Second Vatican Council and still live up to the first session of the Council in 1962, but which promulgated the 16th Council document is a successor, which Pope Paul VI. Documents Council first promulgated is the Constitution on the Liturgy (4 Dec 1963) about 2 years later, the Pope issued the encyclical Mysterium Fidei (3 Sept 1965), which is an article that describes the analysis of the teaching of the presence of Jesus in the Sacrament of the Eucharist: the presence of Jesus in the appearances of bread in the Blessed Sacrament, and the delivery of mercy through His Eucharistic presence now in the world.
1. His real presence in the Eucharist.
Ways to make Christ present in this Sacrament is none other than the change of the whole substance of the bread into his Body and all the substance of the wine into His Blood, and that changes the unique and marvelous called by the Catholic Church as transubstantiation. Consequently, the appearances of bread and wine acquire new meaning and a new final destination, because they are no longer ordinary bread and wine, but a sign of something sacred, spiritual food mark .... No more, what was conceived by the fine before, now became completely different. Why? Not only because of the faith of the Church, but in objective reality. After the change of the substance of bread and wine into the Body and Blood of Christ, nothing is left on the bread and wine that unless such a visible, in which Christ, as a whole, in physical reality, physically present (Mysterium Fidei, V)
2. Submission of God's grace. If the presence of Jesus is identified, then the logical if we worship our Savior in the Blessed Sacrament.
Pope cites the teachings of St. Silirus of Alexandria, which maintains the physical presence of the humanity of Christ in the Incarnation, as well as in the Eucharist. St. Cyril rejects the view that if the Eucharist is left until the next day, it is no longer convey sanctifying grace. St. Cyril teaches, "Christ has not changed, nor his holy body changed, but the strength and grace revive remains on him." (MF VI).
So the bread and wine consecrated and transubstantiation has occurred, Christ remained there throughout the Eucharistic species remain. Therefore, since Christ is present, His humanity remains a source of grace that turn. In a second statement that the Eucharist is the channel of grace, Pope Paul spoke of the Eucharist as a Sacrifice and Communion, and the Eucharist as Presence of God. Not only at the time of sacrifice offered and accepted a sacrament, but as long as the Eucharist is kept in churches / chapels us, Christ is truly Emmanuel, which is "God with us". Day and night He is in our midst. He lives with us, full of grace and truth ... (MF VI)
3. Undoubtedly, we are living Saviour present in the Blessed Sacrament. But there must be faith on our side. Anyone who comes to this sacrament with special devotion and endeavor to reply to Christ's infinite love, will experience and fully understand ... how precious life is hidden with Christ in God, and how great the value conversation with Christ. Because nothing is more comforting in this world, nothing is more empowering for progress on the path of holiness (MF VI).
Pope John Paul II
Pope John Paul II was known as the Pope's most teach about Jesus' real presence in the Eucharist. "The Eucharist, in the Mass and outside Mass, is the Body and Blood of Jesus Christ, and therefore, deserve the worship given to the living God ..." (29 September 1979)
The Eucharist is at the same time a Sacrament of Sacrifice, Sacrament of Communion and the Sacrament of Presence (Redemptoris hominis, IV, 20)
Is the "Redeemer of man" who by his passion and death for our redemption obtain mercy. But it is through the Eucharist, Christ is the same it is now channeling his mercy to sinful mankind. The Church lives from the Eucharist, by the fullness of this Sacrament. Through the Church God's invisible grace and sanctification delivered to the human soul.
With this sacrifice, God gives his grace and the gift of repentance, and He forgave sins. Thanks to the redemption of Christ that He has given to us through His bloody death on Calvary, now "we have received in abundance through the sacrifice of His bloodless" (17 September 1562).
Is the will of Christ that "this sacrament is received as spiritual nourishment, to maintain and build their lives with His life. It is also a "drug to relieve us of the weaknesses and to avoid us from mortal sin" (October 11, 1551).
The real presence of Christ is a sacrament in the same way as the humanity of Christ is the channel of grace for those who believe that the Son of God became man for our salvation.
Pope Benedict XVI
In his Apostolic Ekshortasi, Sacramentum Caritatis, Pope teaches:
"In the Eucharist, the Son of God comes to meet us and desires to become one with us. Eucharistic adoration is a natural consequence of the celebration of the Eucharist, which is the highest adoration of worship for the Church. Receive the Eucharist means to worship Him that we receive. Only in this way we become one with Him, and we are given, as it were, a chance to taste the beauty of the heavenly liturgy. Worship adoration outside Mass extend and deepen everything that happens along the liturgical celebration itself. Indeed, only in penyembahanlah, deep and sincere acceptance will grow up. Personal encounter with God that strengthens the social mission contained in the Eucharist, which is undermining not only the walls that separate God and ourselves, but also and in particular, the walls that separate us from one another. "(SC, 66)
"With the Synod session, then I earnestly recommend the priests and the people to carry out the Eucharistic Adoration, either individually or in community. The big advantage to be gained from an adequate catechesis to the faithful of the importance of this worship, which enables the faithful to experience the liturgical celebration more fully and bear fruit .... I also recommend, in teaching catechesis, and in particular in preparation for First Communion, children be taught the meaning and the beauty of spending time with Jesus and help instill a sense of awe before his presence in the Eucharist ... "(SC 67)

Closing: Grace through Christ's humanity
The theme behind the Church's teaching on the Eucharist is Christ's comforting presence / prop in the Blessed Sacrament. Real presence in the sense that fully, his substantial presence where hadirlah Christ entirely, [as] God and man (Pope St. John Paul II, 29 Sept 1979).
If this is internalized, it is not difficult to see why the prayers before the Blessed Sacrament to be very empowering. Because this sacrament not only convey grace, but contains the source of grace itself, which is Jesus Christ. Jesus who formerly performed miracles, healed the sick, taught with authority, prophesied the passion and death of His ... Jesus was the Son of God the One who became man, was only ever lived in the world, but in the Eucharist, is now alive among us.
But to draw wisdom and infinite power of the Eucharist, we have to believe it first. In the Eucharist, Christ hadirlah, the same Saviour who has taken human form to die for us at Calvary, which has risen and is now delivered through his humanity, now glorified, the blessings of salvation.
How we as Catholics need to apply to the Lord Jesus, to help us so that day by day we can further appreciate his real presence in the Eucharist. How we rightly continue to be grateful for the presence of Christ in the Eucharist, which always accompanies his Church. When we carry a song Panis Angelicus, let our hearts are also lifted to acknowledge that Christ is the Bread of Heaven, which is always devoted to become food for us who are still on pilgrimage in this world, and who look to Him in humility us, that He leads us up to the light of His Divine in heaven. May Christ helps us to recognize Him hidden under the appearance of the sacred Host, and not let our hearts harden like the Pharisees, which is due to stubbornness, refusing to believe in the Son of God who is ever present in front of their own in the flesh.
"Lord Jesus, celikkanlah the eyes of my heart, in order to recognize your presence in disguise, as I looked at the holy Eucharist. May you let me look at you again, while no longer the veil that hides your glory,