The power of this real experience to purify, sanctify, console and rejoice, is manifested particularly, apart from the Mass, in Holy Communion and in Confession. The faithful Catholic does not merely hope that Jesus will come to him. He knows that He does. He knows that Jesus is there as really and truly as He was once present in the Upper Room or by the Sea of Galilee. This consciousness of His presence evokes in the soul the whole scale of religious sentiment from the deep humility of “Lord, I am not worthy” (Domine, non sum dignus) to the happy intimacy of “Jesus, the only thought of Thee” (Jesu dulcis memoria). Holy Communion is a living intercourse with Jesus truly present, and is therefore a perennial spring of devotion to Jesus. As Heiler rightly remarks, it is “the culminating point of Catholic piety. In it the Catholic life of prayer attains that depth, fervor and strength which only he knows who has himself experienced it.”[4] And since Jesus is not present only in the moment of reception, but so long as the “species,” the visible, ocular signs of His presence last, He also enkindles the religious and moral life of the Catholic outside the liturgy proper, in every church in which the most Holy Sacrament is reserved. It is not the friendly glimmer of the sanctuary lamp which burns before the altar, nor the solemn figures of the saints on the walls, nor the dim, religious light of the building and its majestic silence, that radiate over a Catholic church its charm of divine intimacy and devotion. Those things may serve to protect and promote devotion; but the thing that enkindles it, is living faith in the presence of Jesus. Here, before the tabernacle, the Catholic soul enacts its most sacred hours, here it drinks in life in its deepest, most divine quintessence, here all time is silent and eternity speaks. Heiler’s statement that Catholicism has a syncretic character, being overlaid with alien material, cannot be better rebutted than by his own words, in a previous book, about these eucharistic devotions in Catholic churches. “He who observes,” he writes, “in Catholic churches these men praying in contemplative absorption, must admit that God’s spirit truly lives in this Church … and he who seeks for a parallel to this life in the Protestant churches, must recognize to his sorrow that they have nothing similar to show.”[5]