We are turning to one crucial implication of St. Thomas' account of Eucharistic transubstantiation.

Christ's lasting substantial and hence personal presence in the reserved blessed sacrament,

which is the precondition for the practice of Eucharistic adoration.

We will contemplate how Eucharistic Euration is rooted in and arises from Eucharistic realism.

It is from the real substantial and hence personal presence of Christ to the Blessed Sacchar and of the altar.

But we can't start there.

First, a brief word on the history of the slow emergence of the practice of Eucharistic

adoration in the life of the church is necessary.

While the real presence of Christ in the Eucharistic species has been recognized since

Apostolic times, it was clear from the reference Father Dominic gave, since the apostolic

times there is the conviction that Christ is present in the Eucharist.

We only find the earliest witness of the practice of the reservation of the blessed

sacrament that it's kept after the Holy Communion with the Desert Fathers and with St. Basil of Caesarea in the 4th century.

And then the adoration of the blessed sacrament of the reserved sacrament

may have begun only in the 6th century in the Cathedral of Lugo in Spain.

From the 11th century on, we can observe an increasing prevalence in devotion to the Blessed Sacrament reserved in the tabernet. We know, for example, that by

the 12th century, St. Thomas Beckett, the martyth bishop of Canterbury,

is known to have prayed for King Henry II before the majesty of the body of Christ.

That's in the 12th century.

The Feast of Corbus Christi, to which we referred already,

was instituted by Pope Urban, the 4th in 1264,

that feast gathered much of the emerging Eucharistic piety

...