practice to Cuba, where he was sent as Archbishop. The adoration of the Eucharist within France grew in this period, and there were interactions between Catholic figures who were enthusiastic about spreading the practice, e.g., Leo Dupont, Saint Jean Vianney and Saint Peter Julian Eymard who in 1858 formed the Congregation of the Blessed Sacrament. Also in 1858, Eymard, known as the Apostle of the Eucharist, and sister Marguerite Guillot formed the Servants of the Blessed Sacrament which now maintains houses on several continents where continuous Eucharistic adoration takes place. By Decree of the Congregation for the Sacraments and Divine Worship, dated 9 December 1995, Saint Peter Julian Eymard, Priest, was added to the General Roman Calendar with the rank of optional memoria: Font and fullness of all evangelization and striking expression of the infinite love of our divine Redeemer for mankind, the Holy Eucharist clearly marked the life and pastoral activity of Peter Julian Eymard. He truly deserves to be called an outstanding apostle of the Eucharist. In fact, his mission in the Church consisted in promoting the centrality of the Eucharistic Mystery in the whole life of the Christian community. The first informally organized Eucharistic Congress took place in 1874, through the efforts of Marie-Marthe Tamisier of Tours, France. In 1881, Pope Leo XIII approved the first formal Eucharistic Congress, which was organized by Louis-Gaston de Ségur in Lille, France, and was attended by few adherents. The 1905 congress took place in Rome, and Pope Pius X presided over it. The practice of prolonged Eucharistic adoration also spread to the United States in the 19th century and Saint John Neumann the Archbishop of Philadelphia started Forty Hours adoration there, where it continues to date. Christian traditions Anglicans Early Anglicanism officially rejected Eucharistic adoration. Article XXVIII – Of the Lord's Supper in Anglicanism's 39 Articles rejects transubstantiation, declaring that "Transubstantiation (or the change of the substance of Bread and Wine) in the Supper of the Lord, cannot be proved by Holy Writ; but is repugnant to the plain words of Scripture, overthroweth the nature of a Sacrament, and hath given occasion to many superstitions." The Article also states that "The Sacrament of the Lord's Supper was not by Christ's ordinance reserved, carried about, lifted up, or worshiped." Furthermore, the Black Rubric (in both its 1552 and 1662 versions) explains that "the Sacramental Bread and Wine remain still in their