An abortive attempt at revision of the Book of Common Prayer (called The Liturgy of Comprehension, edn. Fawcett, 1973) was produced in 1689 with the intention of enabling those called Dissenters to return to the Established Church (Cuming, 1982: 132).  Dissenters were not only Roman Catholics, whose interests became more urgent with the accession of a Roman Catholic king to the throne of England, that is, James II (1633-1701, king from 1685-1688).  With the arrival of William and Mary of Orange as King and Queen however, Protestants were again on the throne, and the need to reconcile Dissenters was just as urgent for non-Catholics (Cross and Livingstone, 1984: 411).  The revision of the prayer book in 1689 was an attempt to win over the various Dissenters, but it came to nothing and the BCP (1662) continued in use as the official liturgy of the Church of England.  In the catechism of this abortive 1689 prayer book there are some changes in the answers to the questions that are of particular relevance.  In answer to a new question, “What is the inward and spiritual grace?” (Catechism in The Liturgy of Comprehension, 1689, edn. Fawcett, 1973: 131), the following answer was given: “The benefits of the Sacrifice of Christ’s body and blood which are verily and indeed taken and received by the Faithful in the Lord’s Supper.” (Catechism in The Liturgy of Comprehension, 1689, edn. Fawcett, 1973: 131).  This answer suggests moderate realism in the form of memorial remembrance or anamnesis, since the benefits of Christ’s sacrifice are seen to be taken and received by the faithful in the Eucharist in the present.  The answer implies a great deal more than mere remembering of the sacrifice as a past event, but rather that the inward and spiritual grace is the benefit of this past sacrifice in the present in the Eucharist.  Any idea of immoderate realism or a fleshy re-offering of Christ in the Eucharist is excluded by the previous question and answer, where in answer to the question, “What are the things signified by the Bread and Wine?”, the answer is given, “The Body and Blood of Christ, which were offered for us upon the Cross once for all”. (Catechism in The Liturgy of Comprehension, 1689, edn. Fawcett, 1973: 131).  The offering described as ‘once for all’ excludes immoderate realism, but seemingly in light of the question on the nature of the inward and spiritual grace, it does not exclude moderate realism in the form of memorial remembrance or anamnesis.  Despite the fact that The Liturgy of Comprehension (1689) came to nothing, it is significant that parts of the revised book were suggestive of moderate realism.  This indicates that those who were carrying out the work of revision held a theology of a spiritual real presence of Christ in the Eucharist through the use of a memorial remembrance or anamnesis.