Scripture in Early Christian Worship and Liturgy

1. Introduction

From the earliest days of the Church, the reading and exposition of Scripture formed the backbone of Christian worship. Inheriting the synagogue tradition, early Christians developed a liturgical pattern in which Scripture was read publicly, preached upon, and applied to the life of the community. This article explores how Scripture functioned in the worship practices of the early Church, the transition from synagogue to church, the use of apostolic writings in worship, and the formation of lectionary and liturgical traditions.

2. Synagogue Foundations and Christian Continuity

The Jewish synagogue was a central institution in the religious life of Second Temple Judaism, especially in the diaspora. Key features of synagogue worship included:

  • The reading of the Torah and Prophets,
  • Prayer and psalms,
  • Expository teaching or homily (derash).

Jesus Himself participated in synagogue worship:

“He stood up to read… and the scroll of the prophet Isaiah was given to Him…” (Luke 4:16–17)

The early Church, particularly in Jewish-Christian communities, retained these elements but centred them on the person of Jesus as Messiah. The Scripture readings now bore Christological interpretation, fulfilling the Law and the Prophets.

3. Public Reading of Scripture in the Early Church

A. Apostolic Instructions

Paul instructs the public reading of Scripture as a standard element of Christian worship:

  • “Until I come, devote yourself to the public reading of Scripture, to exhortation, to teaching.” (1 Timothy 4:13)
  • “After this letter has been read to you, see that it is also read in the church of the Laodiceans…” (Colossians 4:16)

This demonstrates that:

  • Scripture reading was communal and oral, not private and silent.
  • Apostolic letters were being treated with liturgical reverence, read alongside older Scriptures.

B. Liturgical Pairing of Readings

By the early second century, there is evidence of paired readings:

  • Old Testament reading (usually from the Prophets or Torah),
  • Apostolic reading (Gospel or Epistle),
  • Followed by a homily or exhortation.

Justin Martyr (c. AD 150) describes Sunday worship:

“The memoirs of the apostles and the writings of the prophets are read… then the president gives a discourse exhorting us to imitate these things.” (First Apology 67)

4. Use of Psalms and Biblical Prayer

The Psalms occupied a central role in worship:

  • Sung responsively or antiphonally,
  • Used in morning and evening prayers,
  • Quoted frequently in apostolic writings and the liturgy.

Early Christian prayer was shaped by Scripture:

  • The Lord’s Prayer (Matthew 6:9–13) became a standard liturgical prayer,
  • Scripture-saturated prayers appear in Acts (e.g., Acts 4:24–30),
  • The Book of Revelation models heavenly worship filled with Scripture-based praise.

5. The Emergence of a Christian Lectionary

A. Fixed Reading Cycles

Though informal at first, churches began developing systems of scheduled readings—what became known as the lectionary.

By the 4th–5th centuries:

  • Specific readings were assigned for feasts (e.g., Easter, Pentecost),
  • Gospel and Epistle readings were coordinated,
  • Psalms served as introits or responsorial readings.

B. Liturgical Calendars

The increasing structure of the Church year meant Scripture was read seasonally and theologically:

  • Advent readings focused on messianic prophecy,
  • Easter readings focused on resurrection narratives,
  • Pentecost readings highlighted Acts and the Spirit.

6. Use of the Old and New Testaments Together

From the earliest period, both Old Testament texts and New Testament writings were read together:

  • Old Testament: Retained as divine revelation, bearing witness to Christ.
  • New Testament: Recognised as apostolic testimony, preserving the teachings and works of Jesus.

This dual reading pattern affirmed the unity of Scripture:

“Whatever was written in former days was written for our instruction…” (Romans 15:4)

As Christian doctrine matured, readings were selected to show thematic continuity—e.g., Passover (Exodus) and the Last Supper (Gospels).

7. Homiletics and Scriptural Preaching

The sermon (or homily) became a regular and authoritative feature of Christian worship:

  • Rooted in exposition of Scripture,
  • Often included moral exhortation, doctrinal instruction, and Christological application.

Early Christian preachers included:

  • Melito of Sardis (2nd century), whose Homily on the Passover interprets Exodus typologically.
  • Origen (3rd century), who developed allegorical interpretations.
  • Augustine (4th–5th century), who systematised doctrinal preaching on both Old and New Testaments.

Preaching was not independent of Scripture—it was derived from and subordinate to the text, demonstrating the practical authority of the biblical canon.

8. Scripture and the Sacraments

A. Baptism

  • Baptismal liturgies invoked Scriptural typologies: the Flood (Genesis 6–9), Red Sea (Exodus 14), and the baptism of Christ (Matthew 3).
  • Scripture provided the language, imagery, and theological basis for sacramental practice.

B. Eucharist

  • Eucharistic prayers and rituals were embedded with Scripture:
    • Institution words (1 Cor. 11:23–26),
    • Psalms of thanksgiving,
    • Passover and new covenant fulfilment theology.

Scripture was not only read in worship—it shaped the worship itself, acting as its narrative and theological frame.

9. Conclusion

In the early Church, Scripture was not peripheral to worship—it was central. Public reading, apostolic preaching, psalmody, prayer, and sacramental life were all suffused with the Word of God. From synagogue to church, scroll to codex, and prophecy to Gospel, the Christian community carried forward the Scriptures as the living voice of God. The liturgical use of Scripture ensured that the Bible was not merely preserved but embodied, not just recited but rehearsed in the life of the Church, generation after generation.

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