² John Covel, Constantinople, 1670–77. De Noitel was also a Jansenist and a friend of Port-Royal. Covel, a Cambridge don, was chaplain to the English Ambassador to the Sublime Porte. The ‘Adoration’ refers to the reverence shown to the Great Entrance at the Liturgy, when the unconverted bread and wine are brought in solemn procession to the Holy Table. See Ephrem Lash, ‘“Incoherent Pageantry” or “Sincere Devotion”’ in Anglicanism and Orthodoxy 300 Hundred Years after the ‘Greek College’ in Oxford, ed. by Peter Doll, Peter Lang 2006, pp. 133–152.

³ Palmer, William, Notes of a Visit to the Russian Church, London 1882, p. 324Google Scholar. Palmer, Anglican deacon and fellow of Magdalen College, Oxford, was staying with a Russian priest, Archpriest Vassily Ivanovich, during his first visit to Russia. He subsequently became a Catholic, and his account of this visit was edited and published by Cardinal Newman after Palmer's death. See Robin Wheeler, Palmer's Pilgrimage, Peter Lang 2006.

⁴ It is interesting, following Professor Nicholas Lash's comment in his keynote lecture on article 7 of Sacrosanctum Concilium, that Fr Schmemann cites Matthew 18.20 in his first chapter, ‘The Sacrament of the Assembly’.

⁵ The Eucharist, Sacrament of the Kingdom, p. 13. References are to the English translation, St Vladimir's Seminary Press, 1988. As St Irenaeus puts it, ‘Our way of thinking accords with the Eucharist and the Eucharist in turn confirms our thinking’. Adv. Haer. 4.18.5.

⁶ Letter 93.

⁷ The bilingual edition of the Liturgy issued by the Archdiocese of Thyateira and Great Britain with the blessing of the Ecumenical Patriarch, has restored the traditional text. As I was preparing this paper I heard, on Radio 4, a teacher of Russian church music, a priest, explaining to the reporter, Michael Bordeaux, that in Russian churches the people do not sing; the choir sings for them! The congregation is ‘not actually singing’. The choir is ‘like a representative’.

⁸ Koumerianos, Pavlos, ‘Symbol and Reality in the Divine Liturgy’, in Greek in Synaxi no. 71 (1999)Google Scholar, and in English in Sourozh, in May 2000, translated by Dr Elizabeth Theokritoff.

⁹ This was also true of older Catholic commentaries. My first missal explained that the priest's bowing at the Confiteor symbolised Christ in the Garden of Gethsamane.

¹⁰ Op. Cit., p. 71.

¹¹ ‘If the words of the Lord are abstracted from the context of the early church structure and brought emphatically into the foreground, then their recitation becomes an immediate action in which Christ speaks and consecrates through the celebrating priest. The priest acts in an unmediated way in persona Christi– he stands immediately in the place of Christ. In the early church structure the priest is certainly also in the service of Christ and not some sort of delegate of the congregation, but he does not stand in this unmediated way in the place of Christ. The words of consecration are spoken consciously by him (in the name of the church) as an account of the foundation of what the church does in oblation, and of what the church prays the Holy Spirit to effect. Both the offerimus and the epiclesis are formulated as words of the church. The priest stands in the place of Christ only insofar as he presides at the Eucharistic gathering of the church.’ Aldenhoven, Herwig, ‘Darbringung und Epiklesie im Eucharistiegebet’, Internationale Katholische Zeitschrift 70, 1980, pp. 212–225Google Scholar, here 220.

¹² Cf. Eusebius, H.E. 10.4.67, ‘But in the leader of all it is reasonable to suppose that Christ himself dwells in his fullness, and in those that occupy the second rank after him, in proportion as each is able to contain the power of Christ and of the Holy Spirit’.

¹³ On Theophany[PG 39, 328].

¹⁴ Tone 4, Saturday Vespers, 1^st Theotokion.

¹⁵ Or ‘a shared meal’, in the words of Professor Lash.

¹⁶ I am not persuaded that this clause is a later interpolation, as Koumerianos suggests, following a conversation with Stephano Parenti, though to follow the People's deometha with the Priest's katapempson is attractive. There seems to be no manuscript evidence to support the change.

¹⁷ I have omitted all the deacon's interpolations, especially the ‘Amens’, since where they are found in the mss. they seem to be said by the Priest.

¹⁸ Dan 9.18; Titus 3.5–6.

¹⁹ I have left the transliteration of the Greek. The Greek antitypos is not easy to translate. In 1 Peter 3.21 the word is used of the “reality” of baptism, whose water is the “antitype” of the water of the Flood. On the other hand in Hebrews 9.24 it refers to the earthly tabernacle, which is the “symbol” of the real, or heavenly, Tabernacle. St Cyril of Jerusalem uses the word to refer of the reality of the sacrament: It is not bread and wine that you taste, but an antitype of the body and blood of Christ [Myst. Cat. V.20, 6].

²⁰ Acts 19.6.

²¹ This word, anadeixei, presents a problem. It usually means ‘show’, ‘display’; but also ‘declare’. It is also, though rarely, used in Classical Greek to mean ‘consecrate’. This meaning is supported by an important passage in St Basil's book On the Holy Spirit, 66 [PG 32.118]: Which of the saints has left us in writing the words of the invocation at the consecration (anadeixei) of the bread of the Eucharist and the cup of blessing?

²² This interpolation seems not to appear in Greek mss. before the 16^th century.

²³ This canon is still printed as the first in the selection of canons given in the standard Greek Mega Horologion.

²⁴ Op. Cit., p. 9.

²⁵ Ibid., p. 19.

²⁶ See the regular commentaries on the Sunday collects in The Tablet.