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In accordance with the dogmatic teaching that Christ is really, truly and substantially present under the remaining appearances of bread and wine, and continues to be present as long as those appearances remain, the Catholic Church preserves the consecrated elements, generally in a [[Tabernacle (Catholic)|church tabernacle]], for administering Holy Communion to the sick and dying, and also for the secondary, but still highly prized, purpose of [[Worship|adoring]] Christ [[Real presence|present]] in the [[Eucharist]].

In accordance with the dogmatic teaching that Christ is really, truly and substantially present under the remaining appearances of bread and wine, and continues to be present as long as those appearances remain, the Catholic Church preserves the consecrated elements, generally in a [[Tabernacle (Catholic)|church tabernacle]], for administering Holy Communion to the sick and dying, and also for the secondary, but still highly prized, purpose of [[Worship|adoring]] Christ [[Real presence|present]] in the [[Eucharist]].

The Roman Catholic Church declares that the doctrine of transubstantiation is concerned with ''what'' is changed, and not ''how'' the change occurs; it teaches that the appearances (the "species") that remain are real, not an illusion, and that Christ is "really, truly, and ''substantially'' present" in the Eucharist.<ref>[http://www.vatican.va/archive/ENG0015/__P41.HTM ''Catechism of the Catholic Church, 1356-1381,'' number '''1374''']</ref>  To touch the smallest particle of the [[Sacramental bread|host]] or the smallest droplet from the [[chalice]] is to touch Jesus Christ himself, as when one person touches another on the back of the hand with only a fingertip and in so doing touches not merely a few skin cells but touches the whole person:  "Christ is present whole and entire in each of the species and whole and entire in each of their parts, in such a way that the breaking of the bread does not divide Christ."<ref>[http://www.vatican.va/archive/ENG0015/__P41.HTM ''Catechism of the Catholic Church, 1356-1381,'' number '''1377'''], '''''Cf.''''' [[Council of Trent]]: DS 1641:  "Nor should it be forgotten that Christ, whole and entire, is contained not only under either species, but also in each particle of either species.  ''Each,'' says St. Augustine, ''receives Christ the Lord, and He is entire in each portion.  He is not diminished by being given to many, but gives Himself whole and entire to each.''" (Quoted in Gratian, p. 3, dist. ii. c. 77; Ambrosian Mass, Preface for Fifth Sunday after Epiph.)  —''[[Roman Catechism|The Catechism of the Council of Trent]] for Parish Priests, issued by order of Pope Pius V, translated into English with Notes by John A. McHugh, O.P., S.T.M., Litt. D., and Charles J. Callan, O.P., S.T.M., Litt. D.'', © 1982 by TAN Books and Publishers, Inc., Rockford, Illinois 61105, p. 249 "Christ Whole and Entire Present in Every Part of Each Species" {{cite book |isbn=978-0-89555-185-6}}</ref>  

The Roman Catholic Church declares that the doctrine of transubstantiation is concerned with ''what'' is changed, and not ''how'' the change occurs; it teaches that the appearances (the "species") that remain are real, not an illusion, and that Christ is "really, truly, and ''substantially'' present" in the Eucharist.<ref>[http://www.vatican.va/archive/ENG0015/__P41.HTM ''Catechism of the Catholic Church, 1356-1381,'' number '''1374''']</ref>  To touch the smallest particle of the [[Sacramental bread|host]] or the smallest droplet from the [[chalice]] is to touch Jesus Christ himself, as when one person touches another on the back of the hand with only a fingertip and in so doing touches not merely a few skin cells but touches the whole person:  "Christ is present whole and entire in each of the species and whole and entire in each of their parts, in such a way that the breaking of the bread does not divide Christ."<ref>[http://www.vatican.va/archive/ENG0015/__P41.HTM ''Catechism of the Catholic Church, 1356-1381,'' number '''1377'''], '''''Cf.''''' [[Council of Trent]]: DS 1641:  "Nor should it be forgotten that Christ, whole and entire, is contained not only under either species, but also in each particle of either species.  ''Each,'' says St. Augustine, ''receives Christ the Lord, and He is entire in each portion.  He is not diminished by being given to many, but gives Himself whole and entire to each.''" (Quoted in Gratian, p. 3, dist. ii. c. 77; Ambrosian Mass, Preface for Fifth Sunday after Epiph.)  —''[[Roman Catechism|The Catechism of the Council of Trent]] for Parish Priests, issued by order of Pope Pius V, translated into English with Notes by John A. McHugh, O.P., S.T.M., Litt. D., and Charles J. Callan, O.P., S.T.M., Litt. D.'', © 1982 by TAN Books and Publishers, Inc., Rockford, Illinois 61105, p. 249 "Christ Whole and Entire Present in Every Part of Each Species" ISBN 978-0-89555-185-6.</ref>  

In the arguments which characterised the relationship between Roman Catholicism and Protestantism in the 16th century, the [[Council of Trent]] declared subject to the ecclesiastical penalty of [[Anathema#Roman Catholic Church|anathema]] anyone who:  

In the arguments which characterised the relationship between Roman Catholicism and Protestantism in the 16th century, the [[Council of Trent]] declared subject to the ecclesiastical penalty of [[Anathema#Roman Catholic Church|anathema]] anyone who:  

Protestant denominations have not generally subscribed to belief in transubstantiation or [[consubstantiation]].

Protestant denominations have not generally subscribed to belief in transubstantiation or [[consubstantiation]].

As already stated, the Roman Catholic Church [[Truth|asserts]] that the "species" that remain are real. In the sacrament these are the ''[[sign]]s'' of the reality that they [[causality|efficaciously]] signify,<ref>[http://www.vatican.va/archive/ENG0015/__P3Z.HTM ''Catechism of the Catholic Church, 1333-1344,'' numbers '''1333-1336'''] ''under the heading'' "'''III. The Eucharist in the Economy of Salvation''' The signs of bread and wine".</ref> not [[symbol]]s. And by definition [[sacrament]]s are "efficacious signs of [[Grace (Christianity)#Roman Catholicism|grace]], instituted by Christ and entrusted to the Catholic Church, by which divine life is dispensed to us."<ref>[http://www.vatican.va/archive/ENG0015/__P35.HTM ''Catechism of the Catholic Church, 1131-1134,'' number '''1131''']</ref>

As already stated, the Roman Catholic Church [[Truth|asserts]] that the "species" that remain are real. In the sacrament these are the ''[[sign]]s'' (evidence, visible presence) of the reality <ref>For example, smoke and heat are active signs of a real fire, and not just a symbol. Jesus' sacrifice on the cross is the active sign of God's love, and not just a symbol representing something else.</ref> that they efficaciously (actively) signify,<ref>[http://www.vatican.va/archive/ENG0015/__P3Z.HTM ''Catechism of the Catholic Church, 1333-1344,'' numbers '''1333-1336'''] ''under the heading'' "'''III. The Eucharist in the Economy of Salvation''' The signs of bread and wine".</ref> not [[symbol]]s. And by definition [[sacrament]]s are "efficacious signs of grace,<ref>[http://studybible.info/strongs/G5485 Study Bible: Strong's number 5485 χάρις ''charis''] grace, especially, the gift of "the divine '''influence''' upon the heart" (literally, "''in-flowing''", much more than the meaning of "approval").<br/>[http://www.vatican.va/archive/ccc_css/archive/catechism/p3s1c3a2.htm ''Catechism of the Catholic Church'' 1996, 1997] "Grace is favor, the free and undeserved '''help''' that God gives us to respond to his call to become children of God, adoptive sons, partakers of the divine nature and of eternal life. Grace is a '''participation in the life of God'''. It introduces us into the intimacy of Trinitarian life: by Baptism the Christian participates in the grace of Christ, the Head of his Body. As an "adopted son" he can henceforth call God "Father," in union with the only Son. He receives the '''life''' of the Spirit who '''breathes charity into him''' and who forms the Church. (''boldface emphasis added'')</ref> instituted by Christ and entrusted to the Catholic Church, by which divine life is dispensed to us."<ref>[http://www.vatican.va/archive/ENG0015/__P35.HTM ''Catechism of the Catholic Church, 1131-1134,'' number '''1131'''] (The Sacraments) IN BRIEF. 1131. </ref>

In ''The Real Presence of Christ in the Eucharist: The Eucharist and Its Effects'' (2000-2012), James H. Dobbins, citing the work ''This Tremendous Lover'' (1989), by Dom Eugene Boylan,<ref>Boylan, Dom Eugene, ''This Tremendous Lover'', Christian Classics, Westminster, Maryland, 1989, pp. 159-170</ref> expresses the paradox of Holy Communion:

In ''The Real Presence of Christ in the Eucharist: The Eucharist and Its Effects'' (2000-2012), James H. Dobbins, citing the work ''This Tremendous Lover'' (1989), by Dom Eugene Boylan,<ref>Boylan, Dom Eugene, ''This Tremendous Lover'', Christian Classics, Westminster, Maryland, 1989, pp. 159-170</ref> expresses the paradox of Holy Communion:

:Truth himself speaks truly or there's nothing true.

:Truth himself speaks truly or there's nothing true.

:::—[http://www.chantcd.com/lyrics/godhead_here_hiding.htm English translation of Adoro Te Devote]

:::—[http://www.chantcd.com/lyrics/godhead_here_hiding.htm English translation of Adoro Te Devote]

==References==

==References==