¹ The New Dictionary of Sacramental Worship, ed. Peter Fink (Collegeville, Minn.: Liturgical, 1990), 241–45.

² Canons and Decrees of the Council of Trent, trans. Rev. H. J. Schroeder OP (St. Louis, Mo.: B. Herder, 1941), 147.

³ Heinz, Andreas, “Liturgical Rules and Popular Religious Customs Surrounding Holy Communion between the Council of Trent and the Catholic Restoration in the 19th Century,” in Bread of Heaven: Customs and Practices Surrounding Holy Communion, ed. Caspers, Charles, Lukken, Gerard, and Rouwhorst, Gerard, 123 (Netherlands: Kok Pharos, 1995)Google Scholar.

⁴ Peter J. A. Nissen, “Mobilizing the Catholic Masses through the Eucharist: The Practice of Communion from the Mid–19th Century to the Second Vatican Council,” in Bread of Heaven, 146. For further information on Jesuit promotion of frequent Communion, see Maher, Michael S. J., “How the Jesuits used their Congregations to Promote Frequent Communion,” in Confraternities and Catholic Reform in Italy, France and Spain, ed. Donelly, John Patrick S. J. and Maher, Michael S. J., 75–95 (Kirksville, Mo.: Thomas Jefferson University Press, 1999)Google Scholar.

⁵ Ibid., 149.

⁶ de Ségur, Monseigneur, Once Every Week: A Treatise on Weekly Communion (London: Burns & Oats, ca.1860s), 3–4Google Scholar.

⁷ Nissen, “Mobilizing the Catholic Masses,” in Bread of Heaven, 147–48.

⁸ Ibid., 150.

⁹ Leo, Pope XIII, Mirae Caritatis (Melbourne: Australian Catholic Truth Society, 1902), 21Google Scholar.

¹⁰ The Sacred Congregation of the Council was responsible for the discipline of secular clergy and the laity. This meant that the Congregation administered, for example, the observation of ecclesiastical precepts, the granting of dispensations, the regulation of pious sodalities and unions, mass stipends, and ecclesiastical property.

¹¹ Sacra Tridentina Synodus (December 20, 1905) in Catechetical Documents of Pope Pius X, ed. Joseph B. Collins, 46 (Paterson, N.J.: Saint Anthony Guild, 1946).

¹² Ibid., 43.

¹³ Ibid., 47.

¹⁴ White, James, Roman Catholic Worship: Trent to Today (New York: Paulist, 1995), 79Google Scholar.

¹⁵ Southern Cross, May 4, 1906, 1.

¹⁶ Taken from Schoenbechler, Roger OSB, “Pius X and Frequent Communion,” Orate Fratres 10 (December 1935): 62Google Scholar.

¹⁷ Ibid., 62.

¹⁸ Australasian Catholic Record (July 1924): 28. This article on moral theology discussed the interpretation of Pius X's decree on the relaxation of the eucharistic fast for the seriously ill. (Hereafter, Australasian Catholic Record will be referred to as ACR.)

¹⁹ Catechetical Documents of Pope Pius X, ed. Collins, 61.

²⁰ Most historians agree that a devotional revival took place within nineteenth-century Catholicism. It should be noted that disagreements persist regarding the nature of this revival; for example, was it “ultramontane” or more localized? As a representative sample, see Chinnici, Joseph P. OFM, Living Stones: The History and Structure of Catholic Spiritual Life in the United States (New York: Macmillan, 1989), 146–56Google Scholar; Taves, Ann, The Household of Faith: Roman Catholic Devotions in Mid-Nineteenth-Century America (Notre Dame, Ind.: University of Notre Dame Press, 1986), 21–45Google Scholar; Heimann, Mary, Catholic Devotion in Victorian England (Oxford: Clarendon, 1995)CrossRefGoogle Scholar; Duffy, Eamon, Saints and Sinners: A History of the Popes (New Haven, Conn.: Yale University Press, 1997), 225–28Google Scholar.

²¹ See relevant discussions in, for example, Happel, Stephen and Tracy, David, A Catholic Vision (Philadelphia: Fortress, 1984)Google Scholar; Aubert, Roger and others, The Church in the Age of Liberalism, trans. Becker, Peter (New York: Crossroad, 1981)Google Scholar; and, more recently, Kung, Hans, Christianity: Essence, History and Future (New York: Continuum, 2008)Google Scholar.

²² Taken from the Syllabus of Errors, a document attached to the encyclical Quanta Cura of 1864. See The Papal Encyclicals in their Historical Setting, ed. Anne Fremantle (New York: New American Library, 1956), 152.

²³ Collins, Paul, Upon This Rock: The Pope and their Changing Role (Melbourne: Melbourne University Press, 2000), 254Google Scholar.

²⁴ See O'Connell, Marvin R., Critics on Trial: An Introduction to the Catholic Modernist Crisis (Washington D.C.: Catholic University of America Press, 1994)Google Scholar.

²⁵ Catechetical Documents of Pope Pius X, ed. Collins, 56.

²⁶ Livingston, K. T., The Emergence of an Australian Catholic Priesthood, 1835–1915 (Sydney: John Sands, 1977), 16Google Scholar.

²⁷ O'Farrell, Patrick, The Catholic Church and Community in Australia (West Melbourne: Thomas Nelson, 1977), 63Google Scholar.

²⁸ John Bede Polding, an English Benedictine, arrived in Australia in 1833. In 1834, Polding was consecrated as Australia's first bishop. He became archbishop of Sydney in 1842, the year a Catholic hierarchy was set up. See O'Donoghue, Frances, The Bishop of Botany Bay: The Life of John Bede Polding, Australia's First Catholic Archbishop (London: Angus and Robertson, 1982)Google Scholar.

²⁹ Polding, John, pastoral on “The Church in Spain” (1844) in The Eye of Faith: The Pastoral Letters of John Bede Polding, ed. Haines, Gregory, Forster, Sister Mary Gregory, and Brophy, Frank, 220–21 (Kilmore: Lowden, 1978)Google Scholar.

³⁰ Polding, John, Lenten Pastoral (1853) in The Eye of Faith, 90Google Scholar.

³¹ Pastoral Letter of the Archbishops and Bishops of Australasia in Plenary Council Assembled to the Clergy and Laity of their Charge (November 29, 1885) in Moran, Patrick Francis Cardinal, History of the Catholic Church in Australasia (Sydney: Oceanic, 1900), 690Google Scholar.

³² The People's Eucharistic League (PEL) was established in 1859 by Peter Julian Eymard. It was introduced to Australia by a Jesuit, Father Patrick Tighe, in 1914. Members of the League were required to spend one hour in prayer before the Blessed Sacrament each month. Both the People's Eucharistic League and the Priest's Eucharistic League derived from nineteenth-century French spirituality. Though possessing the same aims, each was separately established and canonically approved. The key difference in membership requirements was the frequency of prayer before the Blessed Sacrament: in the People's League, one hour per month was required; in the Priest's League, one hour per week was mandated.

³³ Australian Manual of the Crusaders of the Blessed Sacrament (Melbourne: St. Patrick's College, ca.1950s), 8–9.

³⁴ For more details on this area, see Fogarty, Ronald, Catholic Education in Australia, 1806–1950, Vol. 1 (Carlton: Melbourne University Press, 1959)Google Scholar; Hogan, Michael, The Sectarian Strand: Religion in Australian History (Ringwood: Penguin, 1987), 81–130Google Scholar; Patrick O'Farrell, The Catholic Church and Community in Australia, 138–93; and Breward, Ian, A History of the Australian Churches (St. Leonards, NSW: Allen and Unwin, 1993), 61–73Google Scholar.

³⁵ Pastoral Letter of the Archbishops and Bishops of Australasia in Plenary Council Assembled to the Clergy and Laity of their Charge (November 29, 1885) in Moran, History of the Catholic Church in Australasia, 690.

³⁶ Pastoral Letter of the Archbishops and Bishops of Australia assembled in Second Plenary Council (Sydney, December 8, 1895), 11.

³⁷ Pastoral Letter of the Archbishops and Bishops of Australasia in Plenary Council, in Moran, History of the Catholic Church in Australasia, 690.

³⁸ Pastoral Letter of the Archbishops and Bishops of Australasia in Plenary Council, in Moran, History of the Catholic Church in Australasia, 690.

³⁹ Pastoral Letter of the Archbishops and Bishops of Australia assembled in Second Plenary Council, 18.

⁴⁰ Boland, T. P., Thomas Carr: Archbishop of Melbourne (St. Lucia, QLD: University of Queensland Press, 1997), 158 and 190Google Scholar.

⁴¹ See, for example, Zimmerman, Beverly, The Making of a Diocese: Maitland, its bishop, priests and people, 1866–1909 (Carlton South: Melbourne University Press, 2000), 32–33Google Scholar. Zimmerman identifies a small body of 350 Catholics who received communion weekly at St. John's, West Maitland, in 1857. Undoubtedly, the same phenomenon existed in Melbourne.

⁴² The paschal precept had to be fulfilled within a given time span. Traditionally, this covered the period between Palm Sunday and the first Sunday after Easter. In Australia, the obligation of the paschal precept could be fulfilled between Ash Wednesday and the Octave of the Feast of SS. Peter and Paul, July 6—a generous spread of time. Source: The Catholic Almanac and Directory of the Church in Victoria (Melbourne: Advocate, 1921), 45.

⁴³ In Australia, the Holy days of obligation were all Sundays, Circumcision (January 1), Ascension (May 25), Assumption (August 15), All Saints (November 1) and Christmas day (December 25). It was customary for many Catholics to receive communion on some of these important feast days of the Church. Source: The Jesuit Directory and Year Book (Melbourne: Advocate Press, 1933), 9.

⁴⁴ Episcopal Visitation Record for Bulli (1894), Archdiocese of Sydney Archives. (Hereafter: ASA.)

⁴⁵ Episcopal Visitation Record for Bulli (1897), ASA.

⁴⁶ Episcopal Visitation Record for Concord (1896), ASA.

⁴⁷ Episcopal Visitation Record for Bulli (1915), ASA.

⁴⁸ Episcopal Visitation Record for Bulli (1927), ASA.

⁴⁹ Episcopal Visitation Record for Bulli (1942), ASA.

⁵⁰ Episcopal Visitation Record for Concord (1913), ASA.

⁵¹ Episcopal Visitation Record for Concord (1927), ASA.

⁵² Episcopal Visitation Record for Concord (1946), ASA.

⁵³ The Holy Name Society for men, to take one example, was established in Australia in 1921. In 1938, there were four hundred branches with approximately fifty-two thousand members, reaching one hundred thousand members in 1953. The second rule of the Society stipulated that members were required to attend “monthly communion on the stated Sunday in company with the local Holy Name men.” Taken from Hogan, S. M. OP, Manual of the Holy Name Society (Middle Camberwell, Victoria: Holy Name Society Headquarters, ca.1950s), 31–32Google Scholar.

⁵⁴ Anne-Marie Whitaker explores the historiography attached to this episode in “William Davis, James Dempsey and Father Jeremiah O'Flynn,” Journal of the Australian Catholic Historical Society (hereafter JACHS) 17 (1996): 29–43. See also Keely, Vivienne, “The Reverend Jeremiah Flynn, Persecution, and the Evidence of Michael Hayes,” ACR 85 (January 2008): 3–14Google Scholar; Hosie, John, “Davis, Dempsey and the Leaving of the Blessed Sacrament—The Controversy and a Possible Solution,” ACR 67 (January 1990): 81–86Google Scholar; Collins, Paul, “Jeremiah O'Flynn: Persecuted Hero or Vagus?” ACR 63 (January 1986): 87–95 and 63 (April 1986): 179–94Google Scholar. Very Rev. Msgr. Duffy, C., “The Leaving of the Consecrated Host by Father J. O'Flynn,” JACHS 2 (1967): 1–20Google Scholar.

⁵⁵ Hosie, “Davis, Dempsey and the Leaving of the Blessed Sacrament—The Controversy and a Possible Solution,” 82.

⁵⁶ Cardinal Patrick Francis Moran was archbishop of Sydney between 1884 and 1911. See Ayres, Philip, Prince of the Church: Patrick Francis Moran, 1830–1911 (Carlton, Victoria: Miegunyah, 2007)Google Scholar.

⁵⁷ Dr. William Ullathorne arrived in Australia in 1833 as an official ecclesiastical representative of the Catholic Church. Bishop Morris in Mauritius, with responsibility for Catholics in the colony, appointed Ullathorne as his Vicar-General, resident in Australia.

⁵⁸ Moran, History of the Catholic Church in Australasia, 65.

⁵⁹ Ibid., 66–67.

⁶⁰ O'Farrell, The Catholic Church and Community in Australia, 15.

⁶¹ Addresses Delivered at the Twenty-Ninth Eucharistic Congress, Sydney, Australia, September 1928 (Sydney: Green, 1929), 18.

⁶² Rev. Fox, William SSS, The Golden Hour and the People's Eucharistic League (Melbourne: Australian Catholic Truth Society, 1936), 4Google Scholar.

⁶³ Most Rev. Beovich, M., Companion to the Catechism (Melbourne: Advocate, 1958), 58Google Scholar.

⁶⁴ See Jones, Paul H., Christ's Eucharistic Presence: A History of the Doctrine (New York: Peter Lang, 1994), particularly 91–105Google Scholar.

⁶⁵ Rev. Dr. Rumble, , Radio Replies, First Series (Sydney: Catholic Press Newspaper Company, 1934), 241Google Scholar.

⁶⁶ Most Rev. Beovich, Matthew, Companion to the Catechism (Melbourne: Advocate, 1958), 58Google Scholar.

⁶⁷ Rev. Power, P., Manual of Religious Instruction (Sydney: E. J. Dwyer, 1917), 101–2Google Scholar.

⁶⁸ Faber, Frederick William, The Blessed Sacrament or, The Works and Ways of God (London: Burns & Oates, 1861), 125Google Scholar.

⁶⁹ Karl Rahner suggests that the metonymical association attached to the host is “unknown to tradition.” See Theological Investigations IV (Baltimore: Helicon, 1966), 299. See also, Mitchell's, Nathan comments in Cult and Controversy: The Worship of the Eucharist Outside Mass (New York: Pueblo, 1982), 401–2Google Scholar.

⁷⁰ Stanislaus, Brother, A Novena of Visits to Jesus in the Most Holy Sacrament (Sydney: Pellegrini, 1927), no page numbersGoogle Scholar.

⁷¹ Australian Messenger of the Sacred Heart (September 1, 1925), 544. The poem also appeared in Monstrance (January 1941), 8. Monstrance was the main devotional organ attached to the Blessed Sacrament Fathers in Melbourne.

⁷² Daniel, Ivor, “The ‘Prisoner’ of the Tabernacle,” Furrow 6 (April 1955): 236Google Scholar.

⁷³ Pius, XI, Quas Primas (London: Catholic Truth Society, 1925), 18–19Google Scholar.

⁷⁴ Addresses Delivered at the Twenty-Ninth Eucharistic Congress, Sydney, Australia, September 1928, 19–20.

⁷⁵ Advocate (September 22, 1938), 20.

⁷⁶ Ibid.

⁷⁷ Emmaus 14 (April 1953), 508.

⁷⁸ Catechism of Christian Doctrine, Eighteenth Edition (Sydney, 1962), 46.

⁷⁹ Ibid.

⁸⁰ Ibid., 47.

⁸¹ Ibid.

⁸² Beovich, Companion to the Catechism, 64.

⁸³ Rev. Power, Albert, “Effects of Holy Communion,” Annals of Our Lady of the Sacred Heart (April 1, 1932): 220Google Scholar.

⁸⁴ Monstrance (September 1940), 344.

⁸⁵ Abide in My Love being excerpts from the writings of Blessed Peter Julian Eymard, compiled by Sister Emmanuel OSB (Melbourne: ACTS, 1944), 4.

⁸⁶ Ibid., 15.

⁸⁷ Rev. Perkins, John, Your Communion Day (Melbourne: Australian Catholic Truth Society, 1948), 2Google Scholar.

⁸⁸ See Douglas, Mary, Purity and Danger: An Analysis of Concept of Pollution and Taboo (London: Routledge, 2002, 1966), 1–7Google Scholar. Also Natural Symbols: Explorations in Cosmology (London: Routledge, 1978), particularly in relation to the Eucharist, 69–76.

⁸⁹ Catechism of Christian Doctrine, 50–52.

⁹⁰ Most Rev. Sheehan, M., A Simple Course of Religion or Religion by Letter (Melbourne: Advocate, 1955), 57Google Scholar.

⁹¹ Instruction “For those who are to be admitted for the first time to Holy Communion,” ACR (January 1911), 80.

⁹² Camporesi, Piero, “The Consecrated Host: A Wondrous Excess,” in Fragments for a History of the Human Body, ed. Feher, Michel, Naddaff, Romana and Tazi, Nadia, 228 (New York: Zone, 1989)Google Scholar.

⁹³ Madden, James, “The Eucharistic Fast,” ACR (April 1953): 140–41Google Scholar.

⁹⁴ The Key of Heaven (Sydney: Pellegrini, 1947).

⁹⁵ See The Altar Manual, or Devotions for Confession and Communion (Dublin: James Duffy and Sons, ca.1870); Loyola, Mother Mary, Confession and Communion for Religious and for those who Communicate Frequently (London: Burns & Oates, 1908)Google Scholar; McEvoy, Hubert S.J., Devotions for Holy Communion (London: Burns & Oates, 1959)Google Scholar.

⁹⁶ Sheehan, A Simple Course of Religion, 58.

⁹⁷ Hymns Used by the Pupils of the Institute of the Blessed Virgin Mary in Australia (Ballarat: John Fraser & Son, 1953), 30.

⁹⁸ Massam, Katharine, Sacred Threads: Catholic Spirituality in Australia, 1922–1962 (Sydney: University of New South Wales Press, 1996), 167–68Google Scholar.

⁹⁹ Ibid., 165.

¹⁰⁰ See Lang, Bernhard, Sacred Games: A History of Christian Worship (New Haven, Conn.: Yale University Press, 1997), 344–45Google Scholar.

¹⁰¹ Prayer Book or Manual of the Children of Mary (Sydney: Pellegrini, 1959), 118.

¹⁰² The Treasury of the Sacred Heart (London: Burns & Oates, 1923), 166.

¹⁰³ Ibid.

¹⁰⁴ Rev. McKenna, Joseph, “Qurant'Ore or the Forty Hours' Prayer,” Clergy Review 6 (September 1933), 186–87Google Scholar.

¹⁰⁵ The designation of “forty hours” was also understood as the forty days Christ spent in the wilderness, or the forty days spent on earth after the resurrection. It should also be noted that early in the devotion's history, it was probably not celebrated before the Blessed Sacrament exposed. This practice appeared later. See McKenna, “Qurant'Ore,” 187.

¹⁰⁶ Polding, John, Occasional Pastoral on Eucharistic Devotion (1870), in The Eye of Faith, 331Google Scholar.

¹⁰⁷ Polding, John, Lenten Pastoral (1860), in The Eye of Faith, 112Google Scholar.

¹⁰⁸ Henri de Lubac, Corpus Mysticum: Essai sir l'Eucharistie et l'Eglise au Moyen Age was originally published in 1944, but has not appeared in English translation. De Lubac's thinking in this area has been explicated in a number of works. See McPartlan, Paul, The Eucharist Makes the Church: Henri de Lubac and John Zizioulas in Dialogue (Edinburgh: T&T Clark, 1993), particularly 84–85Google Scholar; Pickstock, Catherine, After Writing: On the Liturgical Consummation of Philosophy (Oxford: Blackwell, 1998), 158–66Google Scholar; Cavanaugh, William T., Torture and the Eucharist: Theology, Politics, and the Body of Christ (Oxford: Blackwell, 1998), 205–21Google Scholar; Kantorowicz, Ernst H., The King's Two Bodies: A Study in Mediaeval Political Theology (Princeton, N.J.: Princeton University Press, 1957), 194–206Google Scholar.

¹⁰⁹ McPartlan, The Eucharist Makes the Church, 79.

¹¹⁰ de Certeau, Michel, The Mystic Fable, Volume One: The Sixteenth and Seventeenth Centuries (Chicago: University of Chicago Press, 1982), 82Google Scholar.

¹¹¹ Dulles, Avery, Models of the Church (New York: Doubleday, 1987), 36Google Scholar.

¹¹² Polding, John, Occasional Pastoral on the Archbishop of Paris (25 March 1857), in The Eye of Faith, 240Google Scholar.

¹¹³ Polding, John, Lenten Pastoral (1870), in The Eye of Faith, 165Google Scholar.

¹¹⁴ Ibid., 165.

¹¹⁵ Polding, John, Lenten Pastoral (1871), in The Eye of Faith, 167Google Scholar.

¹¹⁶ The Eye of Faith, 201.

¹¹⁷ Hahnenberg, Edward P., “The Mystical Body of Christ and Communion Ecclesiology: Historical Parallels,” Irish Theological Quarterly 70 (2005): 7CrossRefGoogle Scholar.

¹¹⁸ See Himes, Michael J., “The Development of Ecclesiology: Modernity to the Twentieth Century,” in The Gift of the Church: A Textbook on Ecclesiology, ed. Phan, Peter C., 59 (Collegeville, Minn.: Liturgical, 2000)Google Scholar. For an in-depth treatment of Mohler's ecclesiology, see Himes, Michael J., Ongoing Incarnation: Johann Adam Mohler and the Beginnings of Modern Ecclesiology (New York: Crossroad, 1997)Google Scholar.

¹¹⁹ Hahnenberg, “The Mystical Body of Christ and Communion Ecclesiology,” 8.

¹²⁰ Ibid., 8–9.

¹²¹ See also Dulles, Avery, “A Half Century of Ecclesiology,” Theological Studies 50 (1989): 421–25CrossRefGoogle Scholar.

¹²² Pius, Pope XII, Mystici Corporis in The Papal Encyclicals, 1939–1958, ed. Carlen, Claudia IHM, 39 (USA: Consortium, 1981)Google Scholar.

¹²³ Ibid., 41.

¹²⁴ Ibid.

¹²⁵ Frean, Commentary on the Catechism, 163–68.

¹²⁶ ACR 23 (October 1946): 305.

¹²⁷ Ibid.

¹²⁸ Ibid., 306.

¹²⁹ Ibid.

¹³⁰ Ibid., 307.

¹³¹ Ibid., 308.

¹³² On Prosper Gueranger, see a series of articles published by Franklin, R. W.: “Gueranger: A View on the Centenary of His Death,” Worship 49 (June–July 1975): 318–28Google Scholar; “Gueranger and Pastoral Liturgy: A Nineteenth Century Context,” Worship 50 (1976): 146–62; “Gueranger and Variety in Unity,” Worship 51 (September 1977): 378–99; and “The Nineteenth Century Liturgical Movement,” Worship 53 (1979): 12–39. As to whether Lambert Beauduin's efforts inaugurated the liturgical movement, it must be noted that there remain some differences in scholarly opinion about when the liturgical movement properly began and, indeed, how many liturgical movements there actually were and are. Some scholars hold that the work of Gueranger and Pius X were antecedent to “the” liturgical movement of the twentieth century. See, for example, Koenker, Ernest, The liturgical Renaissance in the Roman Catholic Church (Chicago: University of Chicago Press, 1954), 11–12Google Scholar (though Koenker actually dates the beginning of the liturgical movement to the first liturgical week for the laity at Maria Laach Abbey in 1914); A Dictionary of Liturgy and Worship, ed. J. G. Davies (London: SCM, 1972), 217; and Botte, Bernarad OSB, From Silence to Participation: An Insider's View of Liturgical Renewal (Washington D.C.: Pastoral, 1988), 10Google Scholar. James White, on the other hand, identifies two liturgical movements: one beginning in the 1830s with Gueranger, continuing with Pius X, Beauduin and others, and a second movement which only began after Mediator Dei in 1947. See his Roman Catholic Worship: Trent to Today (New York: Paulist, 1995), 69–114. More recently, Frank Senn has identified four liturgical movements with differing, though overlapping, agendas. See “Four liturgical movements: restoration, renewal, revival, retrieval,” Lutheran Theological Journal 40 (December 2006): 143–55.

¹³³ I have taken this characterisation (“bringing the people to the liturgy”) from Searle, Mark, Called to Participate: Theological, Ritual, and Social Perspectives (Collegeville, Minn.: Liturgical, 2006): 1–14Google Scholar. I am persuaded that Searle's characterisation of the history and aims of the liturgical movement is the most enlightening approach.

¹³⁴ The best work on the liturgical movement in the United States is Peckler's, KeithThe Unread Vision: The Liturgical Movement in the United States of America: 1926–1955 (Collegeville, Minn.: Liturgical, 1998)Google Scholar. On Virgil Michel, see also Marx, Paul OSB, Virgil Michel and the Liturgical Movement (Collegeville, Minn.: Liturgical, 1957)Google Scholar.

¹³⁵ Rev. Jones, Percy, “Grace and Sacramentalism,” in Australian Liturgical Week (Melbourne: Advocate, 1955), 41Google Scholar.

¹³⁶ Fr. McEvoy, W. V., “‘Everyman at Mass’: The People's Communion,” Holy Name Monthly 9 (August 1, 1944): 8Google Scholar.

¹³⁷ Rev. Fr. J. F. Kelly, “Liturgy and the Mystical Body on Earth,” in Australian Liturgical Week, 86.

¹³⁸ Rev. Fr. Kelly, J. F., “If I were a Seminarian again,” The Priest in Catholic Action 15 (February 1, 1952): 17Google Scholar.

¹³⁹ Catholic Catechism: Book One: Issued and Prescribed for Use in the Catholic Schools of Australia by the Australian Hierarchy (Sydney: E. J. Dwyer, 1962), 152.

¹⁴⁰ Roberts, Cornelius, “The Sacrament of Glory,” ACR (April 1953): 110Google Scholar.

¹⁴¹ It was not uncommon during the pre–Vatican II period for communion to be distributed before, during (in addition to after the priest's communion) and after the Mass. Similarly, reserved communion hosts were often distributed for communion, rather than hosts consecrated at a given Mass. Though such practices were not seen as wholly consistent with tradition—see, for example, O'Kane's, JamesNotes on the Rubrics of the Roman Ritual (Dublin: James Duffy, 1922)Google Scholar, 331–32—they were permitted as a necessary pastoral provision. See, Mitchell, Nathan D., “History of the Relationship between Eucharist and Communion,” Liturgical Ministry 13 (Spring 2004): 57–65Google Scholar. Mitchell's, excellent Cult and Controversy: The Worship of the Eucharist Outside Mass (Collegeville, Minn.: Pueblo, 1997)Google Scholar is also highly informative on this development.

¹⁴² Pius, Pope XII, Mediator Dei (London: Catholic Truth Society, 1947), 47–48Google Scholar.

¹⁴³ Pius, XII, Christus Dominus: Apostolic Constitution on the discipline to be observed in regard to the Eucharistic Fast in ACR 30 (April 1953): 93–100Google Scholar.

¹⁴⁴ Pius, XII, Sacram communionem: Motu Proprio whereby the indults granted by the Apostolic Constitution “Christus Dominus” are extended, in ACR 34 (April 1957): 97–98Google Scholar.

¹⁴⁵ Congar, Yves, A History of Theology (Garden City, N.Y.: Doubleday, 1968), 236–37Google Scholar.

¹⁴⁶ See Congar, Yves, Lay People in the Church (London: Geoffrey Chapman, 1985)Google Scholar. On the emergence of the laity in theological thinking, see Lakeland, Paul, The Liberation of the Laity: In Search of an Accountable Church (New York: Continuum, 2003), esp. 17–75Google Scholar. Of continuing use is Rosemary Goldie's “Lay, Laity, Laicity: A Bibliographical Survey of Three Decades,” in Elements for a Theology of the Laity, Special issue of “The Laity Today” (Vatican City: Pontifical Council for the Laity, 1979), 107–18.

¹⁴⁷ Searle, Called to Participate, 8–12.

¹⁴⁸ Of course the extent to which one needs to, or even should, adapt the liturgy to suit modern needs represents the nub of the issue when discussing post–Vatican II liturgical reform. See Baldovin, John F., Reforming the Liturgy: A Response to the Critics (Collegeville, Minn.: Pueblo, 2008)Google Scholar. Nichols's, AidanLooking at the Liturgy (San Francisco: Ignatius, 1996)Google Scholar gives the more cautious appraisal.

¹⁴⁹ Pius XII, Christus Dominus in ACR: 96–97.

¹⁵⁰ Ibid., 98.

¹⁵¹ Rev. John F. Kelly, “Liturgy in Sub-Primary Classes,” in Australian Liturgical Week, 143–44.

¹⁵² Sixth National Education Conference of Directors of Catholic Education and Diocesan Inspectors of Schools, 20–22 April, 1953. Material quoted from Archbishop Beovich's Papers, “Catechetics and National Projects,” 1958–1972, Box 374, Adelaide Catholic Archives.

¹⁵³ Roberts, “The Sacrament of Glory,” ACR: 110–11.

¹⁵⁴ Herbst, Winfrid SDS, Frequent Communion and the Eucharistic Fast (Melbourne: ACTS, 1959), 3Google Scholar.

¹⁵⁵ Ibid., 5.

¹⁵⁶ Ibid., 29.

¹⁵⁷ Australian Messenger of the Sacred Heart (September 1, 1959): 524.

¹⁵⁸ Australian Messenger of the Sacred Heart (December 1, 1958): 726.

¹⁵⁹ See, for example, Irwin, Kevin W., Models of the Eucharist (New York: Paulist, 2005), 5–7Google Scholar. Also, Mitchell, Nathan, Real Presence: The Work of Eucharist (Chicago: Liturgy Training, 2000), 2–3Google Scholar.