The consecrated bread and wine still are worshipped as being the body of the Lord. When the priest consecrates the bread and wine on the altar for the Communion Service, sometimes a part of it is reverently kept back and is called the reserved sacrament; this reserved sacrament is conjured with. It is placed in a small box of ornate workmanship called a shrine or tabernacle, and is deposited on an altar in the church, which is called "God’s resting-place," and is worshipped as the body of our Lord. In preference, a secluded and quiet place in the church is chosen for the altar of the reserved sacrament. "Admirable arrangements have been made in some English churches. In one church there is a side-chapel somewhat out of sight from the main entrance of the church. In another there is a crypt chapel.... In another there is a chapel reached by steps ascending from the church. By such arrangements, when the door of the chapel is kept unlocked and the fact of reservation is known, there is at once protection to the sacred presence of our Lord, and accessibility to those who will use it well." To these lonely side-altars in shadowy places of the sanctuary at any hour during the day stray worshippers come and kneel before the tabernacle and worship the body of Christ enclosed therein. "All that Christ can claim of human love and adoration is due to Him in His sacramental presence," says an Oxford advocate of the intruding heresy; "the worship which the Christian soul pays to Him when the sacrament is consecrated is paid also as it is reserved. It includes the utmost response of which the soul is capable." In past times plain-speaking people called these worshippers of the sacrament idolaters. That word may reveal the thoughts of many hearts to-day. Dr. Darwell Stone, in his book "The Reserved Sacrament," advocates an ample toleration widely extended in the Church of England on behalf of these idolaters. Facing the accusation of idolatry cast by his opponents, he throws out a challenge. Speaking of those who make the charge of idolatry, "from their own point of view," he states, "they are perfectly right. If the consecrated elements are only bread and wine after consecration as before, whatever gifts or virtues may be attached to the profitable reception of them, those who imagine that they are worshipping our Lord are wholly wrong in seeking the object of their adoration in His presence in the Sacrament. But if it be true that by consecration the bread and wine become His Body and Blood, if our Lord Himself, eternal God, very Man, glorified, spiritual, risen, ascended, is present in the Sacrament, then in the adoration there is no idolatry, but rather the worship which is the bounden duty of a Christian."