¹ Faber, Frederick William, ‘Holy Communion [imitated from St Alphonso]’, Hymns (London: Burns and Oates, 1861), pp. 258–260Google Scholar.

² McCabe, Herbert, ‘Transubstantiation and the real presence’, God Matters (London: Geoffrey Chapman, 1987), pp. 116–129Google Scholar. In this collection, the paper is the first of several essays in Eucharistic theology which attempt ‘to present “Transignification” in a way that will safeguard the truths expressed in the doctrine of transubstantiation as it is found in St Thomas’ (p. 115).

³ Ibid, p. 126.

⁴ London: Sheed and Ward, 1968 (reprinted by Wipf and Stock, 2005).

⁵ G. Egner, ‘Some thoughts on the Eucharistic presence’, New Blackfriars, August 1972, pp. 354–359; ‘More thoughts on the Eucharistic presence’, New Blackfriars, April 1973, pp. 171–180; ‘Transubstantiation. A reply to G.Egner’, New Blackfriars, December 1972, pp. 546–554.

⁶ G. Egner, ‘Some thoughts’, p. 354; P.J. FitzPatrick, God Matters, p. 164.

⁷ FitzPatrick, P.J., In Breaking of Bread. The Eucharist and Ritual (Cambridge: Cambridge University Press, 1993)CrossRefGoogle Scholar. Admirably, the remote origins of the book can be traced to reflections stimulated by a request to prepare a child for her First Communion: see Breaking, p. 342.

⁸ H. McCabe, ‘Transubstantiation. A reply’, p. 151.

⁹ P.J. FitzPatrick, ‘Some thoughts’. p. 133.

¹⁰ H. McCabe, ‘Transubstantiation. A reply’, p. 146.

¹¹ Ibid., p. 147.

¹² I would argue that, in fact, it would only required Herbert to admit that, in the Eucharist, bread and wine are not physically changed.

¹³ P.J. FitzPatrick, ‘More thoughts’, p. 156.

¹⁴ H. McCabe, ‘Transubstantiation. A reply’, p. 152.

¹⁵ P.J. FitzPatrick, ‘Some thoughts’, p. 138.

¹⁶ Ibid, pp. 160, 161. The title of FitzPatrick's book reminds us that St Paul did not fall for the Fallacy of Replacement: ‘The bread that we break, is it not a sharing in the body of Christ?’ (1 Cor.10, 16). The second Canon of the thirteenth session of the Council of Trent (the Canon that concludes by describing the Eucharistic change as ‘aptissime’ called ‘transubstantiation’) anathematizes those who say that ‘in sacrosancto Eucharistiae sacramento remanere substantiam panis et vini una cum corpore et sanguine Domini nostri Jesu Christi’. ‘Una cum’, ‘together with’; that is the point. With Luther in mind, the Council rejects the view that consecrated bread and wine are, as it were, a kind of compound. But a five pound note is not a compound of paper and currency. It is a piece of paper which has been changed into money.

¹⁷ P.J. FitzPatrick, ‘More thoughts’, p. 159.

¹⁸ Ibid., p. 162.

¹⁹ Summa Theologiae, IIIa, 60, 1, c.

²⁰ I am not, of course, questioning the importance of the theme of God's hiddenness, of the ‘Deus absconditus’. But sacramental theology, as a theology of signs, pertains to the theme of God's appearance.

²¹ P.J. FitzPatrick, Breaking, pp. 161, 317.

²² P.J. FitzPatrick, Breaking, p. 119 (his italics), with reference to the first Chapter and Canon of Session XIII of the Council.

²³ S.Th. IIIa, 73, 1, ad 1.

²⁴ S.Th. IIIa, 75, 5, c, cited in Breaking, p. 170.

²⁵ P.J. FitzPatrick, Breaking, p. 172.

²⁶ See S.Th. IIIa, 73, 1, ad 3; 74, 7, c.; 78, 1, ad 2.

²⁷ See Breaking, pp. 167, 211–215, 218.

²⁸ Breaking, pp. 24, 104, 100.

²⁹ Ibid., p. 161; cf. p.247.

³⁰ Ibid., pp. 47–48, 243.

³¹ Ibid., pp. 175–6, 344.

³² Ibid., pp. 271, 285.

³³ Ibid., pp. 48, 42, 41.

³⁴ Ibid., pp. 201, 199.

³⁵ ‘Some thoughts’, p. 142; Breaking, p. 202.

³⁶ Breaking, pp. 205, 204–5.

³⁷ ‘Relative perdurance’ because, of course, consecration does not render the elements immune from corruption and decay.

³⁸ 1967 Instruction from the Congregation of Rites, Instructio de cultu mysterii Eucharistii, cited in Breaking p. 339. In spite of which, a bizarre paragraph in the Catechism of the Catholic Church implies that this ‘primary purpose’ has been supplanted: ‘The tabernacle was first intended for the reservation of the Eucharist in a worthy place so that it could be brought to the sick and those absent, outside of Mass. As faith in the real presence of Christ in his Eucharist deepened, the Church became conscious of the meaning of silent adoration of the Lord present under the Eucharistic species. It is for this reason that the tabernacle should be located in an especially worthy place in the church, and should be constructed in such a way that it emphasizes and manifests the truth of the real presence of Christ in the Blessed Sacrament’ (1379). Quite apart from anything else, where are the warrants for the preposterous claim that our faith, today, is ‘deeper’ than the faith of the Church of Ambrose and Augustine, Anselm and Aquinas?

³⁹ Have you ever considered how dotty it is that the verses of the Verbum Supernum Prodiens sung at Benediction are the only two verses of the hymn to make no mention of the Eucharist?

⁴⁰ F.W. Faber, ‘St Philip's Death’, Hymns, p. 242.

⁴¹ See Breaking, pp. 209–216, 232–234.

⁴² See Dix, Gregory, The Shape of the Liturgy (London, 1945)Google Scholar.

⁴³ P.J. FitzPatrick, Breaking, pp. 216–7.

⁴⁴ See Duffy, Eamon, ‘Worship’, Fields of Faith. Theology and Religious Studies for the Twenty-first Century, edited by Ford, David F., Quash, Ben, Soskice, Janet Martin (Cambridge: Cambridge University Press, 2005), pp. 119–134CrossRefGoogle Scholar; see p. 134.

⁴⁵ P.J. FitzPatrick, Breaking, p. 201.

⁴⁶ E. Duffy, ‘Worship’, p. 133; Lubac, Henri de, Corpus Mysticum (Paris: Aubier, 1949)Google Scholar, p. 291; Duffy, E., ‘Let us now praise famous men’, Walking to Emmaus (London: Burns and Oates, 2006), p. 27Google Scholar.

⁴⁷ P.J. FitzPatrick, Breaking, p. 318; see p. 314.

⁴⁸ I said something like this over forty years ago: see Nicholas Lash, ‘The Eucharist: sacrifice or meal?’, His Presence in the World, pp. 42–63; this essay first appeared in The Clergy Review in December 1965.

⁴⁹ Bouyer, Louis, Rite and Man. The Sense of the Sacred and Christian Liturgy (London: Burns and Oates, 1963), p. 83Google Scholar. To my surprise, FitzPatrick seems unaware of Bouyer's study, which appeared in French in 1962.

⁵⁰ Kaczynski, Reiner, ‘Toward the reform of the liturgy’, History of Vatican II. Volume III, edited by Alberigo, Giuseppe and Komonchak, Joseph A. (Leuven: Peeters, 2000), pp. 189–256; p. 223Google Scholar.

⁵¹ The Documents of Vatican II, edited by Abbott, Walter and Gallagher, Joseph (London: Geoffrey Chapman, 1966), p. 141Google Scholar.

⁵² ‘Per verbum praedicationis et per celebrationem sacramentorum, quorum centrum et culmen est Sanctissima Eucharistia, Christum salutis auctorem praesentem reddit’, Ad Gentes, art.9 (Documents of Vatican II, p. 595). The Decree was promulgated on 7 December 1965 after a final vote with 2394 in favour and 5 against.

⁵³ Christophe Theobald, ‘The Church under the Word of God’, History of Vatican II, Volume V (2006), pp. 275–362; p. 345.

⁵⁴ The Tablet, 29 April 2006, p. 22. The first of the canons to Trent's Decree on the Eucharist, of 11 October 1551, anathematises anyone who denies that ‘in sanctissimae Eucharistiae sacramento contineri vere, realiter et substantialiter, corpus et sanguinem una cum anima et divinitate Domini nostri Jesu Christi ac proinde totum Christum’.

⁵⁵ P.J. FitzPatrick, Breaking, p. 201.

⁵⁶ See Crichton, J.D., Christian Celebration: The Mass (London: Geoffrey Chapman, 1971), p. 5Google Scholar.