In the Catholic understanding of the Eucharist, is the body and blood of Christ his living body or his deceased body? The Eucharistic miracles -which tend to be gory- suggest that the Eucharist is a corpse. Also the two-fold form: body and blood, suggest this. However, Eucharistic adoration and many other forms of devotions to the Eucharist suggest the real presence is that of Jesus in his resurrected body. How do you conform these two.
The answer to the O.P.'s question is rather straightforward: the body that is adored in the Eucharist is Jesus’ resurrected body.

As the Church solemnly defined in the Council of Trent (which simply formalized what the Church has believed from the beginning),


  Because Christ our Redeemer said that it was truly his body that he was offering under the species of bread, it has always been the conviction of the Church of God, and this holy Council now declares again, that by the consecration of the bread and wine there takes place a change of the whole substance of the bread into the substance of the body of Christ our Lord and of the whole substance of the wine into the substance of his blood. This change the holy Catholic Church has fittingly and properly called transubstantiation (Council of Trent, Council of Trent, Session 13, Ch. 4, Denzinger-Schönmetzer [DS] 1642, quoted in the Catechism of the Catholic Church [CCC] no. 1376.).


However, we are not to understand that the Eucharist under the species of bread is exclusively Christ’s body, nor that the species of wine is exclusively Christ’s blood. Rather, 


  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 (CCC 1377; see also the Council of Trent, DS 1641).


In other words, the whole substance of Jesus is present—his human nature (including his body) as well as his Divine Nature. Christ, of course, only has one body, which is now a resurrected body. Therefore, it is Christ’s resurrected body—not a corpse—that Catholics (as well as Orthodox and other Christians from an apostolic Church) adore in the Eucharist. 

Regarding Eucharistic miracles, I will also observe that, much as such miracles are helpful for the Faith, the ones that are actually converted into human flesh actually no longer have the Real Presence. As the Catechism says,


  The Eucharistic presence of Christ begins at the moment of the consecration and endures as long as the Eucharistic species subsist (no. 1377).


Since the appearance (species) of bread or wine is now gone, so too is the Eucharistic presence.

(This idea is masterfully expressed in the Eucharistic hymn Lauda Sion Salvatorem, attributed to St. Thomas Aquinas:


  Sub diversis speciebus,
  Signis tantum, et non rebus,
  Latent res eximiæ.
  
  Caro cibus, sanguis potus:
  Manet tamen Christus totus,
  Sub utraque specie.
  
  A sumente non concisus,
  Non confractus, non divisus:
  Integer accipitur.
  
  Sumit unus, sumunt mille:
  Quantum isti, tantum ille:
  Nec sumptus consumitur. 





  Under diverse appearances,
  which are merely signs, not the reality,
  lies that most remarkable reality.
  
  The Flesh is food, the Blood is drink.
  Nevertheless, Christ in his entirety is present,
  under both appearances.
  
  By the receiver, he is not torn asunder,
  nor is he broken, nor is he divided.
  He is received whole.
  
  Let one person receive him; let a thousand receive him:
  the one receives him just as much as the thousand do.
  He is not depleted by being received.


I opted for a literation translation, which falls a bit flat poetically, but captures the meaning of the original.)