Category: Eucharist - Wittenberg Door Campus Ministry

1662 - Concessions to Presbyterians

5/7/2026

Academic Reading
5/7/26

Jasper, R.C.D. & Cuming, G.J. (1990). "Ch. 38: The Book of Common Prayer 1662." (pp. 277-282). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library)
   A conference "called to consider the revision of the Book of Common prayer . . . ended inconclusively" in 1661 (Jasper & Cuming 1990, p. 277). However, Jasper and Cuming note that before the 1604 version could be imposed on the church by the House of Lords, the constitutional body responsible for the Prayer Book took up the matter of revision. The revisions were completed by December 21, and the book was approved by Parliament and the king by May 19, 1662).
   While there were over six hundred changes, most were minor in nature. Of note, some of the prayers were re-titled, including the eucharistic "Prayer of Consecration" (Jasper & Cuming 1990, p. 277). The bread was specifically to be broken, which was of importance to the Scottish faction (Jasper & Cuming 1990, p. 278). Remaining consecrated elements were to be veiled and consumed later, rather than being for the priests' use.
   As another significant concession to the Presbyterians, "the words 'corporal presence' replaced the earlier 'real and essential presence,' thus turning it into a denial of one particular mode of Christ's presence in the bread and wine and not of his presence altogether" (Jasper & Cuming 1990, p. 278). Jasper and Cuming observe that the compromises in the rites, though they are not fully aligned with any one theological position, have remained in use in England for over three hundred years.
   After a bibliography (Jasper & Cuming 1990, p. 278-279), Jasper and Cuming provide the eucharistic portion of the rite.

Baxter's Compromise of 1661

5/5/2026

Academic Reading
5/5/26

Jasper, R.C.D. & Cuming, G.J. (1990). "Ch. 37: Richard Baxter: The Reformation of the Liturgy 1661." (pp. 270-276). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library)
   After Charles II returned to England in 1660, he worked toward creation of a liturgy which would be satisfactory to Anglicans, Presbyterians, and Independents (Jasper & Cuming 1990, p. 270). After gathering exceptions and suggestions, Richard Baxter produced The Reformation of the Liturgy in 1661. This was a series of alternative rites to be used alongside what were considered acceptable in the Prayer Book.
   The eucharistic rite was intended for the end of "the normal Sunday services" (Jasper & Cuming 1990, p. 270). It included prayers of penitence, prayers addressed to each member of the Trinity, and "a declaration that the elements were no longer common bread and wine, but sacramentally the body and blood of Christ" (Jasper & Cuming 1990, p. 271). The prayers and the manner of distributing the elements were flexible in nature.

   Jasper and Cuming observe that the work of Baxter had little actual influence on liturgical practice or on future revisions of the Prayer Book (Jasper & Cuming 1990, p. 272). no parties to the dispute found it adequate to advance their points of view.
   After a bibliography (Jasper & Cuming 1990, p. 272), Jasper and Cuming provide the eucharistic portions of the liturgy.

Reformed or Anglican? Communion from 1645

4/30/2026

Academic Reading
4/30/26

Jasper, R.C.D. & Cuming, G.J. (1990). "Ch. 36: A Directory for the Public Worship of God throughout the Three Kingdoms of England, Scotland, and Ireland 1645." (pp. 265-269). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library)
   Jasper and Cuming observe that by about 1643, in England and Scotland the English and Lutheran Reformations were "regarded as defective and incomplete" by some, who lobbied for a rejection of existing prayer books and the establishment of one which reflected the outlook of Scotland and Geneva (Jasper & Cuming 1990, p. 265). The outcome of these discussions was The Directory for the Public Worship of God, which made a compromise between the two major groups involved. There were text formulae for baptism, marriage, "the words of delivery at communion" (Jasper & Cuming 1990, p. 265) and the Lord's Prayer as "a pattern prayer." The work was authorized by parliaments of England and Scotland in 1645.
   While communion was to be "frequent," Jasper and Cuming consider the direction to have been "widely ignored" (Jasper & Cuming 1990, p. 265). Communion was handed out, normally at the pew or around a table, and was considered as a memorial meal emphasizing our humble reception and being in Christ's presence (Jasper & Cuming 1990, p. 266). By 1660 the book was largely no longer used.
   After a bibliography (Jasper & Cuming 1990, p. 267), Jasper and Cuming provide the texts pertaining to communion.

Communion in the Scottish Book of Common Prayer 1637

4/28/2026

Academic Reading
4/28/26

Jasper, R.C.D. & Cuming, G.J. (1990). "Ch. 35: The Scottish Book of Common Prayer 1637." (pp. 258-264). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library)
   After at least 18 years of debate, in 1534, Scottish bishops were directed by Charles I to "draw up a liturgy as near that of England as might be" (Jasper & Cuming 1990, p. 258). After attempts and negotiations, there emerged a version approved in 1636. The rite, which blended elements from 1549 and 1552 versions of the Book of Common Prayer was received with some hesitation, chiefly due to an allowance of the presbyter to function in some ways similar to the role of a priest, as well as some references to the presbyter "offering up" the bread and wine (Jasper & Cuming 1990, p. 259). Language of commemoration remained constant throughout the prayers.
   Jasper and Cuming observe that there was strong opposition to the book when it was introduced in 1637, including riots (Jasper & Cuming 1990, p. 259). The book was quickly dropped, and in 1638 the General Assembly repudiated the book and abolished the episcopacy (Jasper & Cuming 1990, p. 260). The rite itself was used, however, as an influence on a 1662 revision of the Anglican rite, as well as in Scottish rites of 1764 and American rites of 1790.
   After a brief bibliography (Jasper & Cuming 1990, p. 260), Jasper and Cuming provide the order of Communion.

Communion from John Knox 1555

4/23/2026

Academic Reading
4/23/26

Jasper, R.C.D. & Cuming, G.J. (1990). "Ch. 34: John Knox: The Form of Prayers and Ministration of the Sacraments 1556." (pp. 250-257). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library)
   Among those in Frankfurt-on-Main who favored Calvin's rite was John Knox, who, in 1555 prepared a liturgy which he hoped would appeal both to the followers of Calvin and to those who preferred Cranmer's 1552 prayer book (Jasper & Cuming 1990, p. 250). The Form of Prayers was never adopted until revised early in 1556, representing the first English language Calvinist (Reformed) liturgy.
   In 1559, the English exiles in Geneva returned home due to the toleration of Queen Elizabeth. Knox returned to Scotland, where in 1560 the Church of Scotland called for Genevan rite sacraments (Jasper & Cuming 1990, p. 250). By 1564 The Form of Prayers became the standard in Scotland, gradually becoming known as The Book of Common Order, and remaining in use until 1645.
   The liturgy allowed much room for the minister's discretion (Jasper & Cuming 1990, p. 250). Communion, though, according to the rubric, was monthly, was actually normally celebrated quarterly (Jasper & Cuming 1990, p. 251). Most of the service was led from the pulpit.
   In this liturgy, since the minister was in the pulpit, the preparation of the bread and wine was done by assistants (Jasper & Cuming 1990, p. 251). The minister read an Institution narrative based on 1 Corinthians chapter 11, but paraphrased. Jasper and Cuming say, "Clearly it was in no sense consecratory but was the warrant in Scripture for what was about to take place' (Jasper & Cuming 1990, p. 251). The communicants and pastor would then sit together at the Table. A number of prayers would follow, but no specific consecration of elements.
   After a brief bibliography (Jasper & Cuming 1990, p. 252) Jasper and Cuming provide the eucharistic portions of the liturgy.

Eucharist in the Book of Common Prayer 1552

4/21/2026

Academic Reading
4/21/26

Jasper, R.C.D. & Cuming, G.J. (1990). "Ch. 33: The Book of Common Prayer 1552." (pp. 244-249). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library)
   Jasper and Cuming had previously regarded the Book of Prayer from 1549 as not well received. Even when it was being published, ideas for revisions were being gathered. A new edition was therefore published in 1552, characterized by a more self-conscious rejection of Roman features (Jasper & Cuming 1990, p. 244). The eucharist was now regarded as a memorial meal, vestments were not used, and the altar was replaced by a wooden table.
   In the new Book of Common Prayer, alms were collected by wardens who circulated, separating the offering from the eucharist. The prayers were revised to make no mention of sacrifice or of the saints, and to remove any adoration of the elements. The prayer did not ask God to sanctify the bread and wine, but to make the recipients faithful (Jasper & Cuming 1990, p. 245).
   Though the Book of Common Prayer moves concepts toward a Zwinglian view, Jasper and Cuming consider Cranmer to have been more similar to Bucer in outlook than to Zwingli (Jasper & Cuming 1990, p. 245). The rite from the 1552 Book of Common Prayer was in use without substantial change until 1662.
   After a brief bibliography (Jasper & Cuming 1990, p. 246), Jasper and Cuming provide the text of the eucharistic portions of the rite.

Communion in the Book of Common Prayer 1549

4/16/2026

Academic Reading
4/16/26

Jasper, R.C.D. & Cuming, G.J. (1990). "Ch. 32: The Book of Common Prayer 1549." (pp. 232-243). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library)
   The English Reformation, though begun in 1532, did not make substantial change in liturgy until 1548, with The Order of Communion, followed by a first Book of Common Prayer, approved in January of 1549 (Jasper & Cuming 1990, p. 232). Except for the use of the vernacular, there was little departure from the eucharist in the Roman rite.
   After the sermon, however, the offertory was used to collect alms. The box for the offering was near the altar. After bringing the offering forward, the communicants would remain standing near the altar for communion (Jasper & Cuming 1990, p. 232).
   Jasper and Cuming note that the prayers are less changed than those of many of the Reformed liturgies (Jasper & Cuming 1990, p. 232). They are largely drawn, in order and content, from other practice, though Cranmer's composition of wording is clear (Jasper & Cuming 1990, p. 233). The doctrine of a sacrificial offering in the Mass is carefully avoided, and no elevation of the elements is performed.
   Jasper and Cuming observe that the rite was not satisfactory to either traditionalists or to the more radical elements, and almost immediately began to see revision (Jasper & Cuming 1990, p. 234).
   After a brief, though more copious bibliography than given in many chapters (Jasper & Cuming 1990, p. 234), Jasper and Cuming provide the text of the eucharistic portions of the rite.

An English Communion of 1548

4/14/2026

Academic Reading
4/14/26

Jasper, R.C.D. & Cuming, G.J. (1990). "Ch. 31: The Order of Communion 1548." (pp. 226-231). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library)
In 1547, Jasper and Cuming describe revisions to the Latin Mass made in England. The Epistle and Gospel were read in the vernacular and communion was given in both kinds. In March of 1548, "a commission of bishops and scholars" produced an Order of Communion, providing the needed rubrics (Jasper & Cuming 1990, p. 226). In general, this material followed the work of Hermann von Wied closely. Actual sentences used were drawn from a wide variety of sources, though their actual origins may be difficult to trace (Jasper & Cuming 1990, p. 227). Of special note is the instruction for communion in both kinds and a desire for frequent communion.
After a brief bibliography (Jasper & Cuming 1990, pp. 227-228), Jasper and Cuming provide the eucharistic portion of the order.

von Wied as an Important Source for Cranmer

4/9/2026

Academic Reading
4/9/26

Jasper, R.C.D. & Cuming, G.J. (1990). "Ch. 30: Hermann von Wied: A Simple and Religious Consultation 1545." (pp. 219-225). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library)
   Jasper and Cuming categorize von Wied as a capable administrator who became sympathetic to the Reformers by 1542, while serving as the Archbishop-Elector of Cologne (Jasper & Cuming 1990, p. 219). In consultation with Bucer, Melancthon, and numerous others by way of comparison of liturgies, von Wied produced a church Order, distributed privately in 1543, publicly in 1544, then in Latin in 1545 and English in 1547. Though the order was never used widely, it did serve as an important source for Cranmer's 1548 Order of Communion and his 1549 Prayer Book.
   Jasper and Cuming view von Wied's communion as both "Lutheran" (Jasper & Cuming 1990, p. 219) and "traditional" (Jasper & Cuming 1990, p. 220). There are only two departures from the Roman rite, both in the various prayers, neither of which were actual innovations, as they were prayers used in other liturgical sources.
   After a brief bibliography (Jasper & Cuming 1990, p. 220-221), Jasper and Cuming provide an English translation of the eucharistic portions of the rite.

Calvin: The Eucharist Becomes the Lord's Supper

4/7/2026

Academic Reading
4/7/26

Jasper, R.C.D. & Cuming, G.J. (1990). "Ch. 29: John Calvin: The Form of Church Prayers 1542." (pp. 213-218). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library)
   In 1538, having been expelled from Geneva, Calvin went to Strasbourg, where he became an associate of Martin Bucer (Jasper & Cuming 1990, p. 213). The following year, Calvin prepared a service book in French, closely following Bucer's work. Calvin's work then, after 1542, became the standard in Geneva, upon his return. Jasper and Cuming categorize Luther, Zwingli, and Calvin together as "hostile to the medieval Roman mass" (Jasper & Cuming 1990, p. 213). While Calvin's ideal was to bring the Eucharist weekly, he never overcame the community's desire to celebrate it only quarterly.
   For Calvin's view of the presence of Christ in the eucharist, Jasper and Cuming refer to Bucer's work. Because the risen Lord is locally in heaven, Calvin considered the body of Christ not to be present in the eucharist (Jasper & Cuming 1990, p. 213). Rather, it was received spiritually through the communicant's activity of lifting his heart to heaven (Jasper & Cuming 1990, p. 214).
   In Calvin's liturgy, the prayer of intercession was moved from the Eucharist and placed after the sermon, before the Lord's prayer and the Apostles' Creed (Jasper & Cuming 1990, p. 214). The "Eucharistic Prayer" "was in fact not a prayer addressed to God but an exhortation addressed to the congregation" (Jasper & Cuming 1990, p. 214).
   After a brief bibliography (Jasper & Cuming 1990, p. 215), Jasper and Cuming provide an English version of the eucharistic portions of Calvin's liturgy.

Bucer, A Step Toward Calvinism

4/2/2026

Academic Reading
4/2/26

Jasper, R.C.D. & Cuming, G.J. (1990). "Ch. 28: Martin Bucer: The Psalter, with complete (sic) Church Practice, 1539." (pp. 204-212). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library)
   Martin Bucer, who had been in contact with Martin Luther, was excommunicated from the Dominicans in 1523, then joined with Diebold Schwartz in Strasbourg, celebrating Reformed masses in German from February of 1524 (Jasper & Cuming 1990, p. 204). Jasper and Cuming describe his mass as "very conservative, being an almost literal translation of the Roman rite with certain omissions or modifications which had the effect of excluding all reference to the sacrifice of the Mass" (Jasper & Cuming 1990, p. 204). Between 1526 and 1539, Bucer made numerous revisions to Schawrz' Mass setting, emphasizing congregational participation and preaching.
   In the 1539 version, "the Mass had become the Lord's Supper; the priest had become the pastor or minister; he celebrated at the holy table facing the congregation; and vestments had been replaced by the cassock and black gown" (Jasper & Cuming 1990, p. 204).
   Jasper and Cuming describe Bucer's view of the eucharist as a via media between Luther and Zwingli (Jasper & Cuming 1990, p. 204). Jesus' body and blood were present but not united with the bread and wine. Rather, the faith of the communicant lifted him "to a real participation of the body and blood of Christ in heaven" (Jasper & Cuming 1990, p. 205). Bucer's prayers influenced Calvin as well as the Scottish Book of Common Order. However, the minister was free to pray as he wished. The ceremony no longer had the Sursum corda, Sanctus, or Benedictus. The prayers were geared toward consecration of the communicants rather than that of the bread and wine.
   After a brief bibliography (Jasper & Cuming 1990, pp. 205-206), Jasper and Cuming provide an English version of the eucharistic elements.

Olavus Petri and a Swedish Vernacular Mass

3/31/2026

Academic Reading
3/31/26

Jasper, R.C.D. & Cuming, G.J. (1990). "Ch. 27: Olavus Petri: The Swedish Mass 1531." (pp. 200-203). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library)
   Jasper and Cuming note that, unlike the Reformation in Germany, in Sweden there was minimal exposure to Calvin or Zwingli. Olavus Petri produced a mass in 1531, which "was one of the most complete early Lutheran liturgies in the vernacular" (Jasper & Cuming 1990, p. 200). There are some influences from other mass orders, as well as a strong influence of the Roman Rite. However, Petri replaced the priestly confiteor with a confession of the congregation. The prayer after the Sursum corda is quite extensive.
   Petri's mass was not a replacement for the Latin mass, but was for use at the lesser altars. The two existed side by side until the creation of a Swedish high mass in 1571 (Jasper & Cuming 1990, p. 201).
   After a brief bibliography (Jasper & Cuming 1990, p. 201), Jasper and Cuming provide an English version of the eucharistic portions of the 1531 mass.

Luther's Moderate Adjustments to the Mass

3/26/2026

Academic Reading
3/26/26

Jasper, R.C.D. & Cuming, G.J. (1990). "Ch. 26: Martin Luther: a. Formula Missae 1523 and b. Deutsche Messe 1526." (pp. 189-199). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library)
   After relatively brief statements concerning the eucharist in the 1520 Babylonian Captivity of the Church, Martin Luther provided a more thorough articulation of the situation in 1523 with his Formula Missae et Communionis (Jasper & Cuming 1990, p. 189). This work called for continuity with traditional forms but a forceful attempt to remove accretions which he viewed as inappropriate.
   In his Formula Missae, the offertory was removed, the eucharistic prayer was shorter than in the Roman practice, and the preface and institution were chanted audibly (Jasper & Cuming 1990, p. 189). Communion was celebrated in both kinds. Rather than language of sacrifice, the attention was drawn to the institution narrative (Jasper & Cuming 1990, p. 190).
   After 1523, others designed mass rites of their own, a practice which Luther found objectionable. In response, he produced the Deutsche Messe in 1526, "intended as a rite for 'unlearned lay folk' with both German words and German music" (Jasper & Cuming 1990, p. 190). This rite includes a version of the Lord's prayer where the Sursum corda had been.
   After 1526, liturgies fell into two general camps, "The Brandenburg- Nürnberg family following the more conservative Formula Missae and the Bugenhagen family following Deutsche Messe" (Jasper & Cuming 1990, pp. 190-191).
   After a brief bibliography (Jasper & Cuming 1990, p. 191), Jasper and Cuming provide an English translation of the eucharistic materials.

Zwingli's Unsatisfying Revisions

3/24/2026

Academic Reading
3/24/26

Jasper, R.C.D. & Cuming, G.J. (1990). "Ch. 25: Ulrich Zwingli: a. Epicheiresis 1523 and b. Action oder Brauch des Nachtmals 1525." (pp. 181-188). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library)
   Zwingli's Epicheiresis (An Attack upon the Canon of the Mass) is a revision of the Roman rite. Jasper and Cuming consider it relatively conservative in nature (Jasper & Cuming 1990, p. 181). The lectionary is simplified and there are no propers particular to Saints' Days or the Offertory.
   It is notable that in the eucharistic prayers Zwingli treats God's Word as the spiritual food, and rejects Christ's presence in the bread and wine. "The eucharist was simply a memorial of Christ's death" (Jasper & Cuming 1990, p. 181). Christ's work on the cross serves as an example.
   "This rite satisfied no one - neither conservatives nor radicals" (Jasper & Cuming 1990, p. 182). When radicals brought the matter to the Zurich Council in 1525, Zwingli produced a Latin version of his German Action oder Brauch des Nachtmals. This was a more revolutionary liturgy in which "the Mass" became "The Lord's Supper" and was celebrated only four times a year, sitting at a table. In Jasper and Cuming's view, it was in essence a memorial meal but lacked the idea of communion previously expressed.
   After a brief bibliography (Jasper & Cuming 1990, p. 182-183), Jasper and Cuming provide an English version of the eucharistic portions of Zwingli's works.

Roman Practice Stabilized, Reformation Practice Grows

3/19/2026

Academic Reading
3/19/26

Jasper, R.C.D. & Cuming, G.J. (1990). "The Study of Reformed Liturgy." (pp. 177-180). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library)
   Jasper and Cuming have surveyed the liturgical texts that lead to the practices of the Orthodox churches and the Roman church. They observe that, though Zwingli uses the Ordo Romanus Primus, there had been many changes in practice between the first record we have of that liturgy and the time, some eight hundred years later, when it was being used by the Reformers (Jasper & Cuming 1990, p. 177). Frequency of communion had declined. Much of the liturgy had become a spectator event, rather than an interactive celebration of who Christ is and what he does to redeem his people.
   Among the developments in the time of the Reformation, Jasper and Cuming emphasize the role of print technology in making not only Bibles but also various service books, many in the vernacular, accessible (Jasper & Cuming 1990, p. 177). At the same time, there were changes in the way people, especially in universities, would deal with theological questions. In general, Jasper and Cuming see this reflected in a new emphasis on the Scripture and pursuit of a revitalized Christianity, along with changes in the means of worship (Jasper & Cuming 1990, p. 178). Of particular interest to this book is the move away from considering the eucharist as a sacrifice, based on the concept of Jesus as the true sacrifice (Jasper & Cuming 1990, p. 179).
   Jasper and Cuming divide the liturgical changes of this time period into three categories; Lutheran, Anglican, and Calvinist (Jasper & Cuming 1990, p. 179). The three groups eventually gained a worldwide influence and distinguished themselves from one another in ways which can be seen clearly through the lens of the eucharist.

Not a Liturgy, but an Explanation of a Liturgy

3/17/2026

Academic Reading
3/17/26

Jasper, R.C.D. & Cuming, G.J. (1990). "Chapter 24: Ordo Romanus Primus." (pp. 168-173) In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library)
Jasper and Cuming discuss the Ordo Romanus Primus not because of a eucharistic prayer, but because it "describes the ceremonial used when the Pope visited one of the churches in Rome for a stational mass" (Jasper & Cuming 1990, p. 168). There is no eucharistic prayer, but a description of the particular actions involved at the time of compilation, probably about A.D. 700.
After a brief bibliography (Jasper & Cuming 1990, p. 168), Jasper and Cuming provide an English translation of the acts performed in the eucharistic parts of the service.

The Roman Canon of the Mass

3/12/2026

Academic Reading
3/12/26

Jasper, R.C.D. & Cuming, G.J. (1990). "Chapter 23: The Mass of the Roman Rite." (pp. 159-167). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library)
   Jasper and Cuming note that the Roman Canon, though of great antiquity, cannot be precisely dated. "Quotations and parallels begin to appear toward the end of the fourth century" (Jasper & Cuming 1990, p. 159), though the earliest manuscripts are as late as the eighth century. The canon may well be "assembled from a number of independent prayers" (Jasper & Cuming 1990, p. 159). These strike scholars as having originated in different periods.
   Rather than an invariable preface, the Roman Canon inserts different proper prefaces, focusing on various portions of salvation history at different parts of the church year (Jasper & Cuming 1990, p. 159). There are influences in the later prayers of the Mozarabic prayer. The one offering the prayers is also prayed for. There are additionally prayers of thanksgiving for the saints, invoking their help as well (Jasper & Cuming 1990, p. 160). The institution makes mention of those who have come before. It further refers to the offerings which have been made.
   Jasper and Cuming observe that the epiclesis is absent from the Roman Canon (Jasper & Cuming 1990, p. 160). There is, however, a stress on those who are participating in the offering, but not a clear view of transubstantiation (Jasper & Cuming 1990, p. 161).
   After a brief bibliography (Jasper & Cuming 1990, p. 161), Jasper and Cuming provide an English version of the eucharistic portion of the Roman Canon.

Fragmentary Evidence of Non-Roman Eucharists

3/10/2026

Academic Reading
3/10/26

Jasper, R.C.D. & Cuming, G.J. (1990). "Chapter 22: Non-Roman Versions of the Canon." (pp. 155-158) In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library)
   In this chapter, Jasper and Cuming consider five different liturgical fragments which can be put together to make a complete canon. "Each of the first three overlaps with the next fragment, which authenticates the sequence" (Jasper & Cuming 1990, p. 155). While it is not clear that the five units ever did appear together, Jasper and Cuming take them to be indicative of a typical setting which may have been widely used.
   The first segment is a quotation of an orthodox source, through an anonymous Arian of the early fourth century (Jasper & Cuming 1990, p. 154). The second is a prayer which may have been a post-Sanctus, and which later appears in the Roman Canon. The third segment is from Ambrose, as is the fifth. The fourth is a Mozarabic post-pridie prayer, invoking the Holy Spirit.
   After a brief bibliography (Jasper & Cuming 1990, p. 156), Jasper and Cuming provide an English version of the eucharistic material in these fragments.

Western European Eucharistic Practice

3/3/2026

Academic Reading
3/3/26

Jasper, R.C.D. & Cuming, G.J. (1990). "Chapter 20: The Gallican Rite." (pp. 147-150). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library)
   While the Gallican rite specifically refers to that used in France prior to about 800, Jasper and Cuming, with others, use the term to include those used in Northern Italy and in Spain, i.e., those Western rites which are non-Roman (Jasper & Cuming 1990, p. 147). Some of the prayers antedate those found in the Roman rite.
   Jasper and Cuming observe that the eucharistic prayers in the Gallican rite differ from those both in the East and in the Roman canon (Jasper & Cuming 1990, p. 147). Rather than the invariable prayers in the East or the variable preface in Rome, the "Gallican eucharistic prayer is organized on a basis of four fixed points: Sursum corda, Sanctus, Institution Narrative, and Doxology, between which are inserted three passages varying from Sunday to Sunday" (Jasper & Cuming 1990, p. 147). The material included by Jasper and Cuming is for a general use on a Sunday.
   After a brief bibliography (Jasper & Cuming 1990, p. 148), Jasper and Cuming provide an English translation of the eucharistic material for an ordinary Sunday.

Eucharistic Practice in Islamic-Occupied Spain 711-1085

3/3/2026

Academic Reading
3/3/26

Jasper, R.C.D. & Cuming, G.J. (1990). "Chapter 21: The Mozarabic Rite." (pp. 151-154). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library)
   The Mozarabic rite is part of the Gallican family. Jasper and Cuming date some masses to about 400, with the rite being recognized as official by the Visigoths in 633 (Jasper & Cuming 1990, p. 151). The rite remained in use despite Arab occupation from 711-1085, and is still in use in Toledo.
   Jasper and Cuming note the style as "more restrained" in nature than the Gallican liturgy in general (Jasper & Cuming 1990, p. 151). The example given in this volume is an order for daily use, which may have led to a briefer format than those for Sunday use.
   After a brief bibliography (Jasper & Cuming 1990, pp. 151-152), Jasper and Cuming provide an English version of a eucharistic passage for daily use.

Sermons of Ambrose of Milan Give Information about the Eucharist

2/26/2026

Academic Reading
2/26/26

Jasper, R.C.D. & Cuming, G.J. (1990). "Chapter 19: Ambrose: On the Sacraments." (pp. 143-146). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library)
   Jasper and Cuming observe that in Rome, we have no specific information about eucharistic prayer from the time of Hippolytus until the late fourth century (Jasper & Cuming 1990, p. 143). Even at that time, information is fragmentary. Sacramentaries from the eighth century show similarities in structure but no rite identical to a Roman "standard" in the non-Roman West.
   Despite this scanty information, Jasper and Cuming put forth the Milanese usage of the late fourth century, gleaned from quotations in Ambrose's work, De Sacramentis. (Jasper & Cuming 1990, p. 143). The work is probably a scribal transcript of catechetical sermons of Ambrose between 374 and 397. Jasper and Cuming point out that this is not the rite in use in Rome and is not the same as the one still used in Milan, called the Ambrosian rite.
   The rite gleaned from the sermons does refer to the "figura" of the body and the blood (Jasper & Cuming 1990, p. 143). In some way, as is common in philosophical language of the time, the figura is a form of reality. In this anaphora, God's word changing things is at work. The institution narrative and Pauline comment "until I come again" (1 Cor. 11:26) are present.
   After a brief bibliography (Jasper & Cuming 1990, p. 144), Jasper and Cuming provide an English translation of the eucharistic material.

The Bishop Used to Prepare Eucharistic Prayers. These Probably Date to 392.

2/19/2026

Academic Reading
2/19/26

Jasper, R.C.D. & Cuming, G.J. (1990). "Chapter 17: Theodore of Mopsuestia: Catecheses." (pp. 135-137). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library)
Theodore, after becoming bishop of Mopsuestia in 392, prepared baptismal catechesis, probably first delivered as catechetical sermons in Antioch (Jasper & Cuming 1990, p. 135). Jasper and Cuming note this source can be used to glean portions of an anaphora in use at his time, and that these differ from "the Nestorian anaphora of Theodore" (Jasper & Cuming 1990, p. 135). The catecheses are extant only in Syriac.
After a brief bibliography, Jasper and Cuming provide an English translation of the relevant sentences of the sermons, giving eucharistic elements.

Prayers Used Weekly for Over 1100 Years and Still Not Worn Out!

2/17/2026

Academic Reading
2/17/26

Jasper, R.C.D. & Cuming, G.J. (1990). "Chapter 16: The Liturgy of St. John Chrysostom." (pp. 129-134). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library)
   The liturgy of St. John Chrysostom has been the normal rite used in the Orthodox Church since A.D. 1000 (Jasper & Cuming 1990, p. 129). Jasper and Cuming note that the structure is identical to that of many other anaphoras, and may well have roots as far back as St. John Chrysostom, who served as bishop from 370-398.
   Jasper and Cuming describe the material as relatively brief, though following the structure of numerous longer anaphoras (Jasper & Cuming 1990, p. 129). Particularly the preface and the material after the Sanctus are brief, though they affirm creation and the work of Christ's love for the world. The Holy Spirit is described as changing the bread and wine into body and blood.
   Jasper and Cuming briefly discuss the relationship between the liturgy of St. John Chrysostom and that of The Twelve Apostles (Jasper & Cuming 1990, p. 130). Though there is no clear academic consensus, the two anaphoras are closely related and it is likely that one influenced the other (Jasper & Cuming 1990, p. 130). Authorship and date of origin is unclear for each.
   After a brief bibliography (Jasper & Cuming 1990, p. 131), Jasper and Cuming provide an English translation of the eucharistic portion of the anaphora.

Prayers from Syria - Yes, Syria Was Largely Christian Once

2/12/2026

Academic Reading
2/12/26

Jasper, R.C.D. & Cuming, G.J. (1990). "Chapter 15: The Anaphora of the Twelve Apostles." (pp. 124-128). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library)
   The Anaphora of the Twelve Apostles, only extant in Syriac, has considerable similarity to the anaphora of St. John Chrysostom, and may share a common ancestor (Jasper & Cuming 1990, p. 124). The preface is similar in length and content to prayers in the Didache. Jasper and Cuming consider at least that portion to be no later than 350, and possibly earlier.
   The anaphora itself begins in a similar way to that of St. James, and bears the "Pauline comment" and responsive acclamation (Jasper & Cuming 1990, p. 124). The intercessions are similar to those found in the early Egyptian Basil (Jasper & Cuming 1990, p. 125).
   After a brief bibliography (Jasper & Cuming 1990, p. 125), Jasper and Cuming provide an English translation of the eucharistic portion of the anaphora.

Byzantine Prayers with an Impressive Pedigree

2/10/2026

Academic Reading
2/10/26

Jasper, R.C.D. & Cuming, G.J. (1990). "Chapter 14: The Byzantine Liturgy of St. Basil." (pp. 114-123). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library)
   Jasper and Cuming describe this liturgy as still in use on several occasions during the year within Orthodoxy. It is most likely an expanded Greek version of the Egyptian Basil, made by Basil late in his life (Jasper & Cuming 1990, p. 114). There are notable similarities to the anaphora of St. John Chrysostom.
   The text as translated comes from "the Barberini manuscript, written c. 800, the oldest manuscript of a complete liturgy in existence" (Jasper & Cuming 1990, p. 114).
   In contrast to the Egyptian Basil, this version focuses its thanksgiving on Jesus, rather than on the creation (Jasper & Cuming 1990, p. 114). Several elements of the prayer mention attributes of God for which there is some evidence of controversy in antiquity. References to specific Scriptures are common (Jasper & Cuming 1990, p. 115). The segment after the Sanctus is extended, describing the bread and cup as antitypes, and containing extensive intercessions.
   After a brief bibliography (Jasper & Cuming 1990, p. 115), Jasper and Cuming provide an English translation of the eucharistic prayers.