Daly, Robert J. "Appendix." Christian Sacrifice: The Judaeo-Christian Background Before Origen. Washington, D.C.: The Catholic University of America Press, 1978, 498-508.
Daly considers whether the eucharist was considered as a sacrifice in the New Testament and by the early church. A challenge in this matter is the fact that the terms "eucharist" and "sacrifice" both are open to various definitions (Daly 1978, 498). The rituals described as eucharist in the New Testament are associated with particular times and places, as we would anticipate of a sacrificial ritual. They are also clearly associated with blood and specifically the blood of the passover. This leads Daly to take the celebration of communion as a self-consciously sacrificial act (Daly 1978, 499).
Within early Christianity, Daly finds the prayers of Didache 9, 10, and 14 to have eucharistic significance but he considers them to have changed in their usage from being eucharistic prayers t o an association with an agape meal (Daly 1978, 502). Didache 14, Daly still associates with the eucharistic meal.
Daly finds that 1 Clement describes the life of the Church largely in terms of sacrificial language (Daly 1978, 503). The bishop was expected to lead in offering sacrifices, among which the eucharist was possibly included.
Ignatius considered sacrifice to include acts of prayer and praise, among which was the eucharist (Daly 1978, 503).
Justin Martyr specifically considered the eucharist to be the Chritian sacrifice (Daly 1978, 504). It is not altogether clear to Daly whether Justin would recognize anything else as Christian sacrifice. Daly finds the same opinion in Irenaeus, though he possibly makes more of an association of the eucharistic prayer and thus other prayer with sacrifice (Daly 1978, 505).
Hippolytus not only considered the eucharist as a sacrifice, but he also applied sacrificial language to baptism and to consecration of a bishop (Daly 1978, 506). Hippolytus also recognized that the actual work in all the prayers and in the eucharist is done by none other than the Holy Spirit or the Logos of God. The prayer is a sacrificial act, but is made so by God (Daly 1978, 507). Daly finds this as a high point in Christian thought and practice.