Messe und Herrenmahl: Eine Studie zur Geschichte der Liturgie (1926) - Page 16

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CONTENTS

Old formulas 113. Adopted incense prayers and Epikleses 114. Mozarabic liturgy 115.

VIII THE ROMAN EPIKLESIS 117.

The prayer Te igitur Therefore, we humbly pray 117. Hanc igitur Therefore, we offer and quam oblationem which offering 119. Supra quae Upon which 119. Supplices te Humbly we pray Thee 120. De sacramentis 120.

IX THE EUCHARISTIC PRAYER 122.

Introductory dialogue and Eucharistic prayer of the Apostolic Constitutions 122: Train of thought 122. Disposition of the "Ante Sanctus" Before the Holy 125. Jewish basis of Part II—IV 125. Part V (Transition and Sanctus) is also Jewish 127. The Kedusha Sanctification/Hymn 128. Parts II—V are uniformly Jewish 132. The liturgy of the Const. Apost. is not a "private work" 133. Connection with the institution pericope, Anamnesis, and Epiklesis 133. Basil Liturgy 136. Chrysostom Liturgy 138. Liturgy citations in John Chrysostom 139. James Liturgy 140. Cyril of Jerusalem 144. Nestorian liturgies 145. Serapion 149, influence of Hermetic writings 151. Papyrus of Dêr-Balyzeh 154. Mark Liturgy 154. Hippolytus 158: he is the model for the Const. Apost. 159. The absence of the Sanctus 164. Analogous Roman formulas without Sanctus 165. Hippolytus' form is the original 167. But the Sanctus is already detectable in the 1st century in Christian worship 167. Gallican Contestations 168. Mozarabic Inlations 171. Roman Prefaces 173.

X THE HIPPOLYTAN LITURGY AND ITS ROOTS 174.

All liturgies can be traced back to two archetypes: the first is the liturgy of Hippolytus 174. Train of thought 174. The break in the transition to the sacrificial idea 177. The guiding concepts of the Hippolytan liturgy appear in Paul 178. The Christological hymn 178. Sacrifice and sacrificial meal 180. The sacrificial views of Hippolytus: how does one offer? 182. The offerre offering at table 182.

XI THE ORIGINAL FORM OF THE EGYPTIAN LITURGY 186.

The second fundamental type is preserved in the Serapion liturgy 186. The Preface probably stems from Serapion 188. The Sanctus originates from the Jewish-influenced model 188. The Epiklesis and its sacrificial concept 189. The institution pericope 189. The "Image of Death" a mystery 190. The foundation narrative is a later insertion 196. Step-by-step development of the Serapion liturgy 196.