How did the FIRST CHRISTIANS worship?

A few weeks back, after attending worship with my wife, she turned to me and said, "Something just felt off today." When I pressed her, she explained that the music wasn't really creating the mood she liked in worship. That remark truly struck me; in fact, it kind of rattled me. It wasn't the first time I'd had that thought at this particular church, and other churches like it. Still, it made me wonder: If the "quality" of our worship depends on the kind of emotion or mood that our music brings, are we truly worshipping like Christ intended? Was the weekly gathering really supposed to be about eliciting some kind of "feeling," that people vaguely associate with the movement of the Holy Spirit?

How did the Apostles worship? To understand this, we need to look beyond the New Testament and examine the practices of the very people the Apostles brought to faith – the next generation of Christian leaders who learned directly from them how to conduct worship.

Have you ever wondered what it was like to worship God as a first-century Christian? We often picture hushed gatherings in secret, perhaps with a handful of believers huddled in a basement. While there was certainly an element of discretion due to persecution, the reality of early Christian worship was far more structured and profound than many might imagine. And what might surprise you even more is how different it was from some modern, "informal" ideas of worship.

Let's step back in time and peek into a typical Christian gathering in the first couple of centuries.

New Testament Foundations and Early Church Practice

Before delving into the Church Fathers, it's important to recognize that the core elements of early Christian worship have roots directly in the New Testament. The Book of Acts, for instance, paints a picture of early believers "devoting themselves to the apostles' teaching and the fellowship, to the breaking of bread and the prayers" (Acts 2:42). This concise verse already outlines several key components: teaching, community, the Eucharist ("breaking of bread"), and prayer. Paul's letters also offer glimpses into liturgical practices, such as his instructions on how to properly celebrate the Lord's Supper (1 Corinthians 11:23-26) and his guidance on order during congregational gatherings (1 Corinthians 14). He speaks of various spiritual gifts being exercised "for the upbuilding of the church" (1 Corinthians 14:26), indicating a structured, purposeful assembly.

 

More Than Just a Gathering: The "House Church" Revealed

When we hear "house church," we might think of a casual Bible study in someone's living room. However, for early Christians, a "house church" was a consecrated space, a sacred domus ecclesiae – a house of the church. These weren't informal meetups; they were purpose-built or adapted homes that functioned as legitimate churches, often featuring a dedicated space for an altar.

Imagine stepping into a Christian gathering in the late first or early second century. Far from a casual potluck, the worship was a structured and sacred event. The Didache, an early Christian manual, offers clear instructions for the Eucharist, stating, "Let no one eat or drink of your Eucharist, unless they have been baptized into the name of the Lord" (Didache, Chapter 9). This directive immediately signals a regulated practice, not an informal meal. Similarly, Justin Martyr, writing his First Apology around A.D. 155 to explain Christian practices to the Roman Emperor, provides a detailed account of Sunday gatherings: "And on the day called Sunday, all who live in cities or in the country gather together to one place, and the memoirs of the apostles or the writings of the prophets are read, as long as time permits; then, when the reader has ceased, the president verbally instructs, and exhorts to the imitation of these good things. Then we all rise together and offer prayers... When our prayer is ended, bread and wine and water are brought, and the president in like manner offers prayers and thanksgivings, according to his ability, and the people assent, saying Amen. And there is a distribution to each, and a participation of that over which thanks has been given" (First Apology, Chapter 67). This isn't a spontaneous gathering; it's a meticulously described liturgy, outlining readings, preaching, communal prayer, and the distribution of the Eucharist.

Ignatius of Antioch, martyred around A.D. 107, constantly emphasizes the importance of the bishop and presbyters for valid worship, stating, "Wherever the bishop shall appear, there let the multitude [of the people] also be; even as, wherever Jesus Christ is, there is the Catholic Church" (Letter to the Smyrnaeans, Chapter 8). He speaks of "one Eucharist," presided over by the bishop, stressing unity around the altar. Irenaeus of Lyon (c. A.D. 180) likewise speaks of the Eucharist as a true sacrifice and the offering of the Church, noting that Christ "taught a new oblation of the new covenant, of which the Church, receiving from the apostles, offers to God throughout all the world" (Against Heresies, Book IV, Chapter 17, Section 5). Clement of Alexandria (c. A.D. 200) discusses the importance of order and reverence in worship, referring to the "discipline" and "order" of the Church in his writings. These aren't descriptions of free-flowing, unstructured meetings. They point to a clear, consistent, and recognizable pattern of worship that centered on the Eucharist.

So, what did these "churches hidden in houses" actually look like? While not grand basilicas, they had a sacred character. Archaeological evidence, like the Dura-Europos house church, discovered in modern Syria and dating to around A.D. 235, shows a dedicated baptistery, a meeting hall, and a room likely used for the Eucharist. This wasn't just a living room; it was a sanctified space. The early Christians understood that even within the confines of a private dwelling, they were establishing a place set apart for God's presence.

 

The Heart of Early Christian Worship: What Was Central?

From these early sources, several core elements emerge as central to early Christian worship:

The Reading of Scripture: Both Old Testament prophecies and the writings of the Apostles (which would become our New Testament) were read and expounded upon. This was foundational for understanding God's plan and the life of Christ. As Justin Martyr noted, "the memoirs of the apostles or the writings of the prophets are read."

Homily/Sermon: Following the readings, an exhortation or teaching was given, often by the bishop or presbyter, to explain the Scriptures and apply them to daily life. As Justin explained, "the president verbally instructs, and exhorts to the imitation of these good things."

Prayer: Communal prayers were offered for all people, for rulers, for the sick, and for the Church. These were not simply individual petitions but a unified cry from the gathered body. Justin again describes this, saying, "we all rise together and offer prayers."

The Eucharist (Communion): This was undeniably the pinnacle of early Christian worship. Justin Martyr describes it as the "food over which thanks has been given," linking it directly to Christ's institution at the Last Supper. It was understood as the true Body and Blood of Christ, a participation in His sacrifice, and a foretaste of the heavenly banquet. It wasn't merely a symbolic remembrance but a profound encounter with the living Christ.

Ignatius of Antioch strongly affirmed the reality of the Eucharist: "They [those he calls the "heretics"] abstain from the Eucharist and from prayer, because they confess not the Eucharist to be the flesh of our Saviour Jesus Christ, which suffered for our sins, and which the Father, of His goodness, raised up again" (Letter to the Smyrnaeans, Chapter 7).

Offerings: The faithful would bring gifts of bread, wine, and other provisions, which were then used for the Eucharist and to support the poor and needy within the community. This was a concrete expression of their love and stewardship.

Justin Martyr elaborates on the collection and distribution of these offerings: "And they who are well to do, and willing, give what each thinks fit; and what is collected is deposited with the president, who succors the orphans and widows, and those who, through sickness or any other cause, are in want, and those who are in bonds, and the strangers sojourning among us, and in a word takes care of all who are in need" (First Apology, Chapter 67). In other words, they didn't take up offerings just so they could cover a pastor's salary, or pay for a fancy projection system. They took offerings and immediately distributed whatever they did not need for the gathering to the poor.

These elements, far from being informal, formed a cohesive liturgy—a public work or service offered to God. It was a participation in the divine life, a re-presentation of Christ's sacrifice, and a communal meal that bound believers together.

 

The Apostolic Handing Down of Worship

Crucially, the early Church Fathers consistently affirmed that these practices were not their own invention but were received directly from the Apostles themselves.

Irenaeus of Lyons (c. A.D. 180), a disciple of Polycarp (who was a disciple of the Apostle John), explicitly states, "We have learned from no one else the plan of our salvation, than from those through whom the Gospel has come down to us, which they did at one time proclaim in public, and, at a later period, by the will of God, handed down to us in the Scriptures, to be the ground and pillar of our faith." He links the "plan of salvation" with what was "handed down" by the Apostles, referring to both the written and oral traditions, which included worship practices (Against Heresies, Book III, Chapter 1, Section 1).

Tertullian (c. A.D. 200), in his work On the Prescription Against Heretics, argues that true doctrine and practice are found in the churches founded by the Apostles, as they preserved the original apostolic teaching: "Every sort of genus must necessarily revert to its original. Accordingly, the churches, however many and great they are, constitute that one primitive Church, from which they all [spring]. In this way all are primitive, and all are apostolic, whilst they are all proved to be one in unity, by their unvaried concert in the symbol of peace, and the appellation of brotherhood, and the interchange of hospitality — privileges which no other rule directs than the one tradition of the selfsame mystery." He emphasizes a "one tradition" received from the Apostles regarding the "mystery" (which included the sacraments and worship) (On the Prescription Against Heretics, Chapter 20).

Clement of Rome (c. A.D. 96), an early bishop of Rome who knew Peter and Paul, in his First Letter to the Corinthians, speaks of the Apostles appointing bishops and deacons according to Christ's command, indicating an orderly succession and established church structure for worship: "Our Apostles also knew, through our Lord Jesus Christ, that there would be strife on account of the office of the episcopate. For this reason, therefore, inasmuch as they had perfect foreknowledge of this, they appointed those [ministers] already mentioned, and afterwards gave instructions, that when these should fall asleep, other approved men should succeed them in their ministry." This implies a continuity of ministry and liturgical practice as handed down from the Apostles (First Letter to the Corinthians, Chapter 44).

These later Fathers serve as powerful witnesses that the structured worship observed in the second century was not a deviation but a faithful continuation of what was established by the Apostles themselves.

 

How Worship Has Changed (and What We Can Learn)

In the modern era, worship has diversified immensely. From highly liturgical traditions to contemporary services with praise bands and multimedia, the forms vary widely. Sometimes, there's a perception that "informal" worship is more "apostolic" or closer to the early church. However, as we've seen, the earliest forms of Christian worship were remarkably structured and centered around the Eucharist. The idea of completely unstructured, spontaneous gatherings as the norm is, in many ways, a more modern invention.

I totally get the idea that we want our worship to be heart-felt and genuine. It should be. At the same time, if the music becomes the main thing, the substance of worship, rather than our response to what God is doing according to His word and promise, I have to wonder... are we off track? If our worship can be "off" based on the song choices and the response of the gathered congregation... are we deriving our sense of worship from God Himself... or are we really just worshipping an "experience" we've manufactured?

What we see quite clearly in the Early Church was that the reading of Scripture, the exposition of Scripture, and the weekly Eucharist, or Mass, was front-and-center. When our own "expressions" of worship are "off," the thing that really matters is always there, solid and secure. You don't have to like the music to stand, or kneel, in awe of God's presence when He truly arrives among us, when time and space collapse, and the Lord who was made flesh makes Himself present in the form of bread and wine among us.

This isn't to say that modern worship forms are inherently wrong, but it does invite us to reflect. What can we learn from our early Christian brothers and sisters? The experience my wife described highlights a common modern challenge: prioritizing emotional experience over the objective acts of worship. While emotion can certainly be a part of worship, is it the foundation upon which our worship stands?

 

Devotional Insight: 

The devotion of the early Christians was rooted in their profound belief in the real presence of Christ in the Eucharist. They understood that in this sacred meal, they were not just remembering an event, but truly encountering their Lord. Their worship was also deeply communal, recognizing that they were one body in Christ, united in prayer and sacrament. As Ignatius of Antioch urged, "Take ye heed, then, to have but one Eucharist. For there is one flesh of our Lord Jesus Christ, and one cup to [show forth] the unity of His blood; one altar also, as there is one bishop, along with the presbytery and deacons, my fellow-servants" (Letter to the Philadelphians, Chapter 4). This highlights the unity and singular focus of their worship, not on fleeting feelings, but on the enduring truth of Christ's presence.

Perhaps the most significant takeaway for us today is the unwavering centrality of Christ in their worship. Everything pointed to Him: the Scriptures proclaiming His coming, the sermon expounding His life, and above all, the Eucharist making Him present. Their worship was an act of faith and obedience, a response to God's love, regardless of the "mood" the music might or might not have created.

Maybe our "tastes" and "preferences" have nothing at all to do with what it's about. Because if our "feeling" of worship, if the quality of our experience, depends on these tastes and preferences, rather than on the actual presence of Christ... we have to ask, what is it we're really worshipping?

As we gather to worship today, whether in grand cathedrals or small home groups, let us remember the profound legacy of our early Christian ancestors. May we, like them, center our worship on Christ, come together in unity, and offer ourselves wholeheartedly in devotion and thanksgiving. For in every authentic act of worship, we are, in a very real sense, joining the communion of saints across the ages, participating in the timeless worship of heaven.

 

In Jesus' name,

Judah