Jungmann, Josef A., S.J. "Chapter Six: The Eucharistic Liturgy of the Third Century." The Early Liturgy to the Time of Gregory the Great. (translated by Francis A. Brunner, C.S.S. R., Notre Dame, Indiana: University of Notre Dame Press, 1959, pp. 52-73.
Jungmann considers Hippolytus' Apostolic Tradition to be critical to our understanding of liturgy in the 3rd century. Most of his works that we know were found during the 19th century, thus enabling greater ability to investigate practices of his time (Jungmann 1959, 52).
The critical information Jungmann refers to may be considered "church orders," which classification largely depends on the reconstructive work of Dom R.H. Connolly (Jungmann 1959, 54-55). Jungmann is particularly interested in book eight of the Apostolic Constitutions, containing the "Clementine Liturgy" (Jungmann 1959, 55).
Hippolytus' iApostolic Tradition describes "rites and regulations of the Church as he knew them" (Jungmann 1959, 57). Jungmann, dating this work about 217 or a little earlier, does not take it to be necessarily a complete historical picture, but does consider it an accurate conception of liturgy in the late second century or early third century.
Jungmann summarizes the content of apostolic Tradition in some detail, dividing it into three parts. The first pertains to consecration of bishops and ordination or appointment of various officers. This section includes a detailed description of the Mass for a new bishop (Jungmann 1959, 59). The second part includes reception of converts. The third describes the Christian life. Jungmann particularly details the status of widows and virgins, who are recognized by Hippolytus as bearing responsibilities and some level of authority, but who are not to be elevated to positions of rulership (Jungmann 1959, 61-62).
The selection and consecration of a bishop receives a very detailed description in Apostolic Tradition (Jungmann 1959, 62). The prayers of consecration are given in full for both bishops and deacons. Ordination is accompanied by a laying on of hands, which is reserved for those being ordained (Jungmann 1959, 63).
The texts of the prayers for the Eucharist are not fixed at the time of Hippolytus. Jungmann observes that we had previously seen this at the time of Justin Martyr. Though suggested wording is given, Hippolytus is clear that there is Room for variation in the actual words (Jungmann 1959, 65). Jungmann provides a Latin text of the eucharistic liturty (Jungmann 1959, 67-68), then observes that the tone of thanksgiving leads us directly to the concept of the Mass as "eucharist." Of great importance is the fact that the institution is built into the prayer of thanksgiving (Jungmann 1959, 68). Jungmann considers this an important issue, in which he contends that Dix is incorrect to say that the institution was not a necessary part of the sacrament (Jungmann 1959, 69).
Jungmann speaks of the Eucharist as an offering, in contrast to the 16th century Reformers. However, he does so on the basis of Hippolytus' statement "Memores igitur mortis et resurrectionis eius offerimus tibi" (Jungmann 1959, 69). He concludes that this is the language of offering. Counter to this, this reader would observe that in the prayer we offer "memories" rather than any sort of sacrifice. The issue to the Reformers was more likely the Roman concept of the sacrificial language, which implies that in the Eucharist we re-sacrifice Christ. Junamann's argument is that "offering" implies a sacrifice and that the Reformers rejected all concept of our offering anything to God.
Jungmann notes that in Hippolytus there are many of the elements of prayer which are central to the modern Mass, though in abbreviated form (Jungmann 1959, 70). In the modern Mass, various insertions are made, such as the intercessions for the whole Church. There is, however, no Sanctus, though it is alluded to by both Tertullian and Origen (Jungmann 1959, 71).
Jungmann finally observes that in the Euchraistic prayer, Hippolytus describes not only Christ's suffering for us but also his victory over death on our behalf and our eschatological hope. This is the same overall picture which is described in the Church year and even in the rhythm of the Christian life each week (Jungmann 1959, 72).