Category: Jasper & Cuming 1990 - Wittenberg Door Campus Ministry

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.

4th Century Prayers of the Western Tradition, with Early Influences

2/5/2026

Academic Reading
2/5/26

Jasper, R.C.D. & Cuming, G.J. (1990). "Chapter 13: The Apostolic Constitutions" (Jasper & Cuming 1990, p. 100-113). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library)
   The Apostolic Constitutions, a church order probably from the second half of the fourth century, edited by someone who shows Arian leanings, contains three liturgies (Jasper & Cuming 1990, p. 100). One in book two does not provide an anaphora text. Book seven contains one largely adapted from the Didache, along with "a number of Jewish prayers translated into Greek and adapted for Christian use" (Jasper & Cuming 1990, p. 100). In book eight there is a complete text of a liturgy, the earliest one we have. Jasper and Cuming note that the editor retained a significant portion of Hippolytus' anaphora (Jasper & Cuming 1990, p. 101).
   Book seven takes material over from the Didache with little change, but drawing the thanksgivings from Didache 9 together (Jasper & Cuming 1990, p. 101).
   After a brief bibliography referencing Apostolic Constitutions book seven (Jasper & Cuming 1990, p. 101), Jasper and Cuming provide an English version of the relevant material.
   The material from book eight, being the complete text of a liturgy, provides much more detail. "The preface is of enormous and unparalleled length" (Jasper & Cuming 1990, p. 103). It incorporates a novel element, a section about the nature of God. Creation is described in detail, the fall, and early Old Testament history are also narrated. The prayer continues with references to "the birth, ministry, and death of Christ" (Jasper & Cuming 1990, p. 103). The intercessions in the prayers are shorter than those of St. James.
   After a brief bibliography (Jasper & Cuming 1990, p. 104), Jasper and Cuming provide an English translation of the relevant portions of the anaphora.

Early Eucharistic Prayers from Jerusalem

2/3/2026

Academic Reading
2/3/26

Jasper, R.C.D. & Cuming, G.J. (1990). "Chapter 12: The Liturgy of St. James." (pp. 88-99). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library)
   The anaphora of St. James is from the liturgy of Jerusalem. Jasper and Cuming note, "It appears to be the result of a fusion of the old Jerusalem rite with the anaphora of St. Basil in its earliest form" (Jasper & Cuming 1990, p. 88). There are also signs of a cross-pollination of this with later versions of St. Basil and St. Mark. A Syriac version brings us an earlier reading than does the Greek.
   Jasper and Cuming use a translation of a version from the region of Damascus, probably in the ninth century, noting that other scholarly texts are drawn from a Thessalonian manuscript of the fourteenth century (Jasper & Cuming 1990, p. 88).
   The sursum corda presents a version of 2 Corinthians 13:13, then in the preface the heavenly bodies are participants in thanksgiving to God (Jasper & Cuming 1990, p. 88). The Fall and redemption are briefly presented prior to the institution narrative, which, in later versions, is expanded to show "jesus filling the cup with the Holy Spirit" (Jasper & Cuming 1990, p. 89).
   By the ninth century the intercessions are extensive, then by the fourteenth century they have become shorter (Jasper & Cuming 1990, p. 89).
   After a brief bibliography (Jasper & Cuming 1990, p. 89), Jasper and Cuming provide an English version of the eucharistic portion of the liturgy.

Prayer Patterns Preserved by Lectures for New Christians

1/29/2026

Academic Reading
1/29/26

Jasper, R.C.D. & Cuming, G.J. (1990). "Chapter 11: Cyril of Jerusalem: catecheses." (pp. 82-87). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library)
   Five of the catechetical lectures ascribed to Cyril of Jerusalem (bishop of Jerusalem about 349-386) deal with the eucharist. Jasper and Cuming observe that "most manuscripts attribute them to Cyril's successor, John II, some to both bishops, but none to Cyril alone" (Jasper & Cuming 1990, p. 82). Jasper and Cuming consider 350 to be likely too early for the lectures but that 387 is a good fit doctrinally.
   A reconstruction of the anaphora places the sursum corda first, then a Sanctus, an epiclesis, then intercessions (Jasper & Cuming 1990, p. 82). The presence of an institution narrative is unclear. The epiclesis is by nature a consecration, using vocabulary of a "figure" and "likeness" of the body and blood (Jasper & Cuming 1990, p. 83). Yet the sacrifice mentioned in the intercessions is propitiatory in nature.
   After a brief bibliography (Jasper & Cuming 1990, p. 84) Jasper and Cuming provide an English translation of the eucharistic material, ordered according to the pertinent catechetical lectures.
   In catechesis 4, I observe there is a juxtaposition of the language of "figure" with an assumption of the reality of the body and blood (cf. paragraphs 1 and 3, provided on p. 84). This warrants careful consideration of exactly what Cyril might consider to be the implications of a "figure." Catechesis 5, paragraph 7 further asserts that the Holy Spirit makes the bread to be the body and the wine to be the blood of Christ (Jasper & Cuming 1990, p. 86).

Prayers Apparently for Local Use - Not Top-Down Authority

1/27/2026

Academic Reading
1/27/26

Jasper, R.C.D. & Cuming, G.J. (1990). "Chapter 10: Egyptian Local Rites." (pp. 74-81). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library)
   Jasper and Cuming deal with some more or less localized rites from Egypt under three headings: the prayers of Serapion, the Deir Balyzeh papyrus, and the Louvain Coptic papyrus. The prayers of Serapion, a friend of Athanasius, were considered authentic, with a date about 359, until in 1964 language which could be taken as Arian was noted (Jasper & Cuming 1990, p. 74). It has since been suggested that the ascription is likely correct but that some editing may have occurred. Of note is the presence of the intercessions at an earlier point in the liturgy, before the anaphora.
   The rhythmic style of the anaphora, as well as an emphasis on "wisdom" and "light" suggest a Gnostic origin (Jasper & Cuming 1990, p. 74). The material around the Sanctus is strongly reminiscent of the Liturgy of St. Mark, though Jasper and Cuming consider it an early version, possibly from a text that was an ancestor to St. Mark. The Institution Narrative suggests that the bread and cup were previously offered. It also uses language of a "likeness" to Christ's body and blood (Jasper & Cuming 1990, p. 75). In the epiclesis the desire is for God's "Word to come on the elements, rather than his Spirit" (Jasper & Cuming 1990, p. 75). This is consistent, in Jasper and Cuming's view, with the known ideas of Athanasius. The anaphora contains one intercession, "for the dead and for those who have offered" (Jasper & Cuming 1990, p. 75). Jasper and Cuming consider this as a likely first step toward the practice of making all the intercessions during the anaphora.
   After a brief bibliography (Jasper & Cuming 1990, p. 75), Jasper and Cuming provide an English version of the eucharistic portion of the liturgy.
   A second local Egyptian liturgy is found in the Deir Balyzehi papyrus, which Jasper and Cuming date to between 500 and 700 A.D. (Jasper & Cuming 1990, p. 79). The pre-Sanctus and the Sanctus are from the liturgy of St. Mark. The consecration follows the Sanctus immediately. Jasper and Cuming take the anaphora to come from the late fourth century.
   After a brief bibliography (Jasper & Cuming 1990, p. 79), Jasper and Cuming provide an English version of the eucharistic portion of the liturgy.
   The final local Egyptian anaphora which Jasper and Cuming consider is that found in the Louvain Coptic papyrus (Jasper & Cuming 1990, p. 81). Here the epiclesis comes before the Institution Narrative. There is a Greek version of the anaphora from the fourth century, "identified in a papyrus at Barcelona" (Jasper & Cuming 1990, p. 81).
   After a brief bibliography (Jasper & Cuming 1990, p. 81), Jasper and Cuming provide an English version of the eucharistic portion of the liturgy.

An Egyptian Prayer Still Widely Used

1/22/2026

Academic Reading
1/22/26

Jasper, R.C.D. & Cuming, G.J. (1990). "Chapter 9: The Egyptian Anaphora of St. Basil." (pp. 67-73). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library)
   The anaphora of St. Basil, available in ancient manuscripts in Greek and Coptic, is in our time the most commonly used of the three options in the Coptic Church (Jasper & Cuming 1990, p. 67). Scholarship since 1932 has concluded this is an earlier version of a Byzantine anaphora, rather than being a later abbreviation of it. The Coptic anaphora is adapted as the third prayer in the 1969 Roman rite and the fourth of Rite II in the 1979 American Book of Common Prayer.
   Jasper and Cuming take the anaphora to date from the fourth century, though our earliest manuscript is seventh century (Jasper & Cuming 1990, p. 67). The institution narrative is present, with 1 Corinthians 11:26 added. The resurrection is not present (Jasper & Cuming 1990, p. 68). The prayer asks for the Holy Spirit to bless the elements but not for a change into body and blood. The Sanctus and intercessions are both present, counter to Apostolic Traditions.
   After a brief bibliography (Jasper & Cuming 1990, p. 69), Jasper and Cuming provide a translation of the anaphora.

An Early Liturgy from Alexandria

1/20/2026

Academic Reading
1/20/26

Jasper, R.C.D. & Cuming, G.J. (1990). "Chapter 8: The Liturgy of St. Mark." (pp. 52-66). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library)
   The liturgy of St. Mark gives us a eucharistic prayer from Alexandria (Jasper & Cuming 1990, p. 52). Jasper and Cuming observe we know a good deal about this due to the survival of some documentation from a relatively early period. This survival of various documents also means we have versions of the liturgy from a number of sources, which have some distinctions.
   The Strasbourg papyrus, published in 1928, consists of a number of fragments of one page, probably dated to between 300 and 500. It does contain both the start of the eucharistic prayer and the closing doxology (Jasper & Cuming 1990, p. 52). Later versions replace the doxology with a Sanctus. The prayer itself, beginning with thanksgiving for creation lacks "any reference to salvation-history" (Jasper & Cuming 1990, p. 52). The prayer is thought of as a "bloodless sacrifice." The entire structure of the prayer is akin to a Jewish blessing upon food, suggesting a very early date (Jasper & Cuming 1990, p. 53).
   After a brief bibliography specific to the Strasbourg Papyrus (Jasper & Cuming 1990, p. 53), Jasper and Cuming provide an English version of the Eucharistic material.
   Jasper and Cuming next review a wooden tablet containing a Coptic version of part of the St. Mark eucharistic prayer (Jasper & Cuming 1990, p. 54). The "sacrifice" here, unlike in the Strasbourg manuscript, includes the bread and cup, not just prayers (Jasper & Cuming 1990, p. 55). Here also, the institution narrative is present and expanded by a comment about proclaiming Christ's death. The epiclesis is specifically geared to the consecration of communion. A brief bibliography regarding the tablet follows (Jasper & Cuming 1990, p. 55).
   Jasper and Cuming observe that a "final thirteenth-century form of the liturgy of Alexandria is preserved in five medieval manuscripts. two far from complete" (Jasper & Cuming 1990, p. 57). The earliest, fragmentary, forms are gradually expanded upon. The characteristic form which Jasper and Cuming identify has a preface followed immediately by intercessions, the lack of a christological portion, and the epiclesis using the word "fill" to link a Canctus to an institution narrative.
   After a brief bibliography (Jasper & Cuming 1990, p. 58) Jasper and Cuming provide an English version of the relevant portion of the Alexandrian liturgy.

"The Third Anaphora of St. Peter"

1/15/2026

Academic Reading
1/15/26

Jasper, R.C.D. & Cuming, G.J. (1990). "Chapter 7: The Third Anaphora of St. Peter (Sharar)." (pp. 45-51). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library)
   This liturgy seems closely identified with that of Addai and Mari, likely being derived from a common ancestor (Jasper & Cuming 1990, p. 45). The word Sharar is the beginning of the liturgy.
   In comparison to Addai and Mari, this has a longer introduction (Jasper & Cuming 1990, p. 45). The first three paragraphs then are very similar. The Sanctus is not inserted very smoothly. There is a commemoration and the Institution narrative. This anaphora of St. Peter has expanded intercessions.
   After a brief bibliography (Jasper & Cuming 1990, p. 46), Jasper and Cuming provide an English version of the liturgy.

An Early Syrian Liturgy

1/13/2026

Academic Reading
1/13/26

Jasper, R.C.D. & Cuming, G.J. (1990). "Chapter 6: The Liturgy of Saints Addai and Mari." (pp. 39-44). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library)
   The liturgy of Addai and Mari comes from Edessa, in Syria (Jasper & Cuming 1990, p. 39). Jasper and Cuming recognize the antiquity of the liturgy but do not speculate on an era. The anaphora has been found in use among Nestorian Christians, having been discovered in India as well as Iraq. The liturgy was never adopted in the West. The most basic content of the liturgy may well date to the sixth century. The material was identified through a process of elimination of materials which appeared more recent. There was subsequently some confirmation of the postulated form by discovery of an earlier manuscript (Mar Eshaya) which largely agrees with later versions (Jasper & Cuming 1990, p. 40). This primitive version largely corresponds to the anaphora of Justin Martyr.
   Jasper and Cuming compare Addai and Mari with the Sharar (in a future chapter) which they consider to have a common ancestor (Jasper & Cuming 1990, p. 40). Neither has an institution narrative. The epiclesis, which may or may not be original, is similar to that of Apostolic Traditions (Jasper & Cuming 1990, pp. 40-41).
   After a brief bibliography (Jasper & Cuming 1990, p. 41), Jasper and Cuming provide an English version of the liturgy.

"How We've Always Done It"

1/8/2026

Academic Reading
1/8/26

Jasper, R.C.D. & Cuming, G.J. (1990). "Chapter 5: Hippolytus: The Apostolic Tradition." (pp. 31-38). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library)
   Jasper and Cuming briefly describe a historical debate over the provenance of this work. It was likely extant in an untitled form in various languages and was embedded in other works. In 1910 and in 1916 it was independently identified by E. Schwarz and R.H Connolly respectively, both suggesting a date of 215 (Jasper & Cuming 1990, p. 31). Because the work is self-consciously a witness to Roman traditional liturgical practices, the material may be taken to testify to practices dating to the time of Justin. Of interest to this study is a sample of a eucharistic prayer. Jasper and Cuming note that chapters in various editions are not identical in their numbering.
   Hippolytus describes a eucharist on the occasion of an ordination as well as one on the occasion of a baptism (Jasper & Cuming 1990, p. 31). In Jasper and Cuming's analysis, the structure largely matches examples of the anaphora from the fourth century, though without the Sanctus or the intercessions found later (Jasper & Cuming 1990, p. 32). The involvement of deacons and presbyters is more complex than that found in Justin. Of special interest is the sursum corda, first detailed here, still in use to the present time.
   Jasper and Cuming observe that the text of the epiclesis shows a "'higher' doctrine of the Holy Spirit than was current c. 215" (Jasper & Cuming 1990, p. 33). The Latin translation here may have been smoothed somewhat, either because of a corrupt text or due to a translator attempting to make a more viable liturgical unit. The call, however, is not to change the elements, as might be expected at a later time, but merely that the Holy Spirit would be present.
   Jasper and Cuming provide a brief bibliography (Jasper & Cuming 1990, p. 34) followed by an English version of the relevant chapters in Hippolytus.

Justin Martyr and Eucharistic Prayers

1/6/2026

Academic Reading
1/6/26

Jasper, R.C.D. & Cuming, G.J. (1990). "Chapter 4: Justin Martyr." (pp. 25-30). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library)
   Justin, a Samaritan convert to Christianity, wrote his notable works after his conversion about A.D. 130. He lived and worked in Ephesus and in Rome before his death about A.D. 165 (Jasper & Cuming 1990, p. 25).
   In his Dialogue with Trypho, a Jew, ch. 41, Justin describes an offering of thanksgiving made by the newly baptized Christian, in terms that closely parallel the anamnesis of the eucharist (Jasper & Cuming 1990, p. 25). The passage from Malachi used in the Didache also appears. In chapter 70 the remembrance is also for the incarnation. Chapter 117 specifically describes prayer and thanksgiving as the sacrifices in the Eucharist. Jasper and Cuming note that Justin describes two different eucharists: one for a baptism and one used on ordinary Sundays.
   Justin makes it clear that the body and blood consumed are those of the incarnate Christ and that the presence is related to the institution narrative, which he records (Jasper & Cuming 1990, p. 26). In Jasper and Cuming's analysis, the tradition of the bread and wine becoming the body and blood of Christ was a long-standing tradition at the time of Justin's writing.
   Jasper and Cuming provide a brief bibliography (Jasper & Cuming 1990, p. 26-27), then a selection of the relevant passages in Justin's writings.

Eucharistic Prayers in the Didache

1/1/2026

Academic Reading
1/1/26

Jasper, R.C.D. & Cuming, G.J. (1990). "Chapter 3: The Didache." (pp. 20-24). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library)
   The Didache, which Jasper and Cuming take to date around A.D. 60, contains three chapters which preserve prayers that accompany meals, whether the ceremonial agape, the eucharist, or both. "[C]hapter 9 may be an agape and chapter 10 a eucharist. Chapter 14 is clearly a eucharist" (Jasper & Cuming 1990, p. 20). In chapters 9 and 10, the cup is blessed before the bread. Chapter 10 indicates eating one's fill, as in a regular meal. There is no institution narrative based on the Last Supper.
   Chapters 9 and 10 may also be taken as a eucharist, reflected by the opening of chapter 9, "περὶ τῆς εὐχαριστίας" (Jasper & Cuming 1990, p. 20). The Liturgy of St. Mark refers to eating one's fill in communion (Jasper & Cuming 1990, p. 21). Further, the Apostolic Constitutions, which shows a strong influence of the Didache, takes the prayers as eucharistic in nature.
   Jasper and Cuming observe that the prayers in the Didache have strong Jewish roots both in structure and in vocabulary used (Jasper & Cuming 1990, p. 21). The Eucharist, which chapter 14 directs to occur on Sunday, is to be a holy event. The text addresses it as a "sacrifice," but there is some doubt whether this refers to a blood sacrifice or to the concept of prayer as a sacrifice (Jasper & Cuming 1990, p. 22).
   Jasper and Cuming provide a brief bibliography (Jasper & Cuming 1990, p. 22) followed by an English version of Didache chapters 9, 10, and 14.

Eucharistic Prayers in the New Testament

12/30/2025

Academic Reading
12/30/25

Jasper, R.C.D. & Cuming, G.J. (1990). "Chapter 2: The New Testament." (pp. 13-19). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library)
   Jasper and Cuming consider the close relationship of the accounts of the Last Supper found in the New Testament to signal a combination of development of liturgical usage and of adoption of pre-existing liturgical units (Jasper & Cuming 1990, p. 13). They note the four actions with "the bread (taking, blessing, breaking, and distributing)" as appearing in numerous accounts of eating. Additionally, they observe, "Three of the actions are repeated over the cup at the Last Supper, making seven actions in all" (Jasper & Cuming 1990, p. 13). In early liturgical practice, the actions involving the cup are collapsed into those with the bread, resulting in a total of four actions.
   The earliest name for this ceremony was "the breaking of the bread." By the second century it came to be called "eucharist," meaning "giving of thanks" (Jasper & Cuming 1990, p. 13).
   Jasper and Cuming briefly explore the New Testament accounts, noting that Mark and Matthew are more similar to each other, while Luke and Paul resemble each other (Jasper & Cuming 1990, p. 14). There is some dispute about the chronology, with John seemingly taking the Last Supper as the day prior to Passover, while the Synoptics take it as a Passover meal. The concept of "remembrance" (anamnesis), is slightly vague in its object. Jasper and Cuming do not offer a solution to this question.
   References to "blessing" and to "thanksgiving" may have had some semantic difference at some point. These are distinguished in Mark and Matthew, but not elsewhere, suggesting that the semantic distance was not great (Jasper & Cuming 1990, p. 15). References to "sacrifice" are taken by Jasper and Cuming to refer to a spiritual sacrifice, akin to that of praise, rather than a concrete, physical sacrifice.
   Jasper and Cuming finally note the Sanctus, absent from the earliest eucharistic prayers, became normative at an early time, possibly modeled in Revelation 4 and 5 (Jasper & Cuming 1990, p. 16).
   The chapter closes with a brief bibliography and the text (in English) of the New Testament passages cited (Jasper & Cuming 1990, pp. 16-19)

Jewish Roots of Early Christian Prayers

12/25/2025

Academic Reading
12/25/25

Jasper, R.C.D. & Cuming, G.J. (1990). "Chapter 1: Jewish Prayers." (pp. 7-12). 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 there were clearly prayer customs in the first century and that Jesus and the disciples would have known these customs. However, the manuscript evidence for customs is relatively late and lacking in date information. Therefore, our reconstruction involves some speculation (Jasper & Cuming 1990, p. 7). It seems likely that the general structures would have been brought over into early Christian prayers. Jasper and Cuming consider the strongest influence on Christian liturgy to probably be the household prayers, rather than those of the synagogue. Meal prayers are easily related to the Christian anaphora.
   The mealtime prayers consist of three brief paragraphs, each ending with a short summary blessing (Jasper & Cuming 1990, p. 7). Jasper and Cuming report Heinemann as identifying the three portions of the prayer as speaking of creation, revelation, and redemption, respectively (Jasper & Cuming 1990, p. 8).
   Jasper and Cuming go on to detail a Passover ritual recorded from around the year 200. The elements and the order fit fairly well into parallel elements found in the Eucharist (Jasper & Cuming 1990, p. 8). The concepts of creation, of the giving of the Word of God, and a remembrance of the messiah are all present in the earliest Chrsitian anaphoras.
   While the Passover is a likely source with parallels in Christian liturgy, Jasper and Cuming find in the Day of Atonement elements of prayer regarding the Creation and the Fall (Jasper & Cuming 1990, p. 9). This has parallels in Eastern anaphoras.
   There are suggestions that the blessing of the cup in Christian practice could be derived from the Jewish men's group called a chaburah, but Jasper and Cuming are not convinced such groups existed yet in Jesus' time (Jasper & Cuming 1990, p. 9).
   The chapter concludes with the Jewish prayers (in English) which have been discussed (Jasper & Cuming 1990, pp. 10-12).