From the moment of the Incarnation we can say with proper sense that God is with us, with a personal, real presence, and in a way that is exclusive of Jesus Christ: Jesus Christ, true Man and true God, has with us a closeness and proximity greater than any other that can be thought of. Jesus is God-with-us. Before, the Israelites used to say that God was with them; now, we can say it in an exact way, as when we affirm that something we appreciate with our senses is closer or farther away from where we are. In Palestine, Christ walked, approached a city, went out to preach in other places.... When he had finished these parables, he departed from there, we read in the Gospel of the Mass. And God left that place to meet other people. The priest, when he consecrates in the Holy Mass, brings Christ, God and Man, to the altar where he was not before with his Most Holy Humanity. It is a special presence, which is given only in the Eucharist and which continues, for the duration of the species, in the Tabernacle of the New Covenant; this presence affects directly the Body of Christ and indirectly the Three Divine Persons of the Most Blessed Trinity: the Word, through union with the Humanity of Christ, and the Father and the Holy Spirit, through the mutual immanence of the divine Persons. In the Tabernacle Christ is truly present, with his Body, with his Blood, with his Soul and with his Divinity. It is literally appropriate to say: "God is here", close to me: I firmly believe, Lord, that you are there, that you see me, that you hear me....
The Magisterium of the Church, in overcoming various errors, has recalled and clarified the scope of this Eucharistic presence: 'it is a real presence, that is, neither symbolic nor merely signified or insinuated by an image; true, not fictitious, nor merely mental or put there by the faith or good will of the one who contemplates the sacred species; and substantial, because, by the power of God which the words of the priest have at the moment of Consecration, the whole substance of the bread is converted into the Body of the Lord and the whole substance of the wine into his Blood. Thus, the adorable Body and Blood of Jesus Christ are substantially present, and "in reality itself, independently of our spirit, the bread and wine have ceased to exist after the Consecration"; "once the transubstantiation has taken place, the species of bread and wine (...) contain a new "reality", which we rightly call ontological, because under these species there is no longer what was there before, but a completely different thing (...), and this not only by the Church's judgment of faith, but by objective reality".
Jesus is present in our Tabernacles whether many or few benefit from his ineffable presence. He is there, with his Body, with his Blood, with his Soul, with his Divinity. God made Man; there is no greater proximity. The Church possesses in her bosom the Author of all grace, the perennial cause of our sanctification. In a way we can say that the Eucharistic presence of Christ is the sacramental prolongation of the Incarnation.
From the Tabernacle, Jesus invites us to place our affections and petitions there. In the visit to the Blessed Sacrament and in the acts of worship to the Holy Eucharist we are grateful for this gift, of which sometimes we are not fully aware. There we go to seek strength, to tell Jesus how much we miss him, how much we need him, for "the Eucharist is kept in temples and oratories as the spiritual center of the religious or parish community; indeed, of the universal Church and of all humanity, since under the veil of the sacred species it contains Christ, the invisible head of the Church, Redeemer of the world, center of all hearts, through whom are all things and we with him (1 Cor 8:6) "