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Additional info for Byzantine Orthodoxies: Papers from the Thirty-sixth Spring Symposium of Byzantine Studies, University of Durham, 23–25 March 2002
Brightman (Oxford: Clarendon, 1896), 247. However, salt is not added in the Coptic or Armenian Churches. On this, James E. Latham, The Religious Symbolism of Salt (Paris: Beauchesne, 1982), 180; Cérès Wissa-Wassef, Pratiques rituelles et alimentaires des coptes (Cairo: Institut français d’archéologie orientale, 1971), 107; J. M. 214. 2 (94), trans. François Bovon, Bertrand Bouvier, and Frédéric Amsler (Turnhout: Brepols, 1996), 176. 49. 4, trans. George A. Maloney (New York: Paulist, 1992), 158.
The nourishment that barley provides, 46 Broshi, Bread, 124–5. Nathan MacDonald, What Did the Ancient Israelites Eat? Diet in Biblical Times (Grand Rapids, MI: Eerdmans, 2008), 19–21. 17. 4. 2, trans. Alistair Stewart-Sykes (Crestwood, NY: St Vladimir’s Seminary Press, 2001), 133. 10, ed. and trans. Timothy M. Thibodeau (Turnhout: Brepols, 2013), 141–2; see Mt. 15–17, Mt. 9, Lk. 34, Lk. 17–31, Lk. 19–23. 9. 52 R. Butin, ‘The Bread of the Bible’, The Ecclesiastical Review 59 (1918), 113–25; Ex. 22.
London: SPCK, 2003), 208–12 (209). 88 OUP CORRECTED PROOF – FINAL, 3/8/2016, SPi 38 Material Eucharist John’s justiﬁcation of the giving of salt combines the themes of physical, mental, and spiritual preservation. The salt that preserves ﬂesh promotes soundness of mind, which is spiritually safeguarded by the activity of the Word. In the Old Testament, salt is a sign of covenant. 96 In the gospels, the Eucharist is also designated in several places as a covenant, especially through the image of the cup.