In the hush of early morning, as the sun rose over Roman provinces and Hellenistic cities, a quiet revolution took form—not in riot or rhetoric, but in reverent assemblies. Here, the earliest Christians gathered, not in temples of marble, but in homes and hidden places, to adore their risen Lord. Their worship, marked by purity of heart and simplicity of form, bore witness to a divine presence that transcended empire, custom, and creed. This chapter traces the unfolding shape of Christian worship, from whispered hymns to Christ as God, to structured liturgies presided over by bishops, anchoring the life of the church in sacred rhythm and holy memory.
Pagan Witness to Christian Worship: Pliny the Younger
The earliest extrinsic description of Christian worship comes not from a believer, but from a Roman magistrate—Pliny the Younger. In a letter addressed to Emperor Trajan around A.D. 109, Pliny reported his findings from judicial inquiries in Bithynia. His testimony, though brief and colored by imperial suspicion, offers a precious glimpse into Christian life at the dawn of the second century.
According to Pliny, Christians met “on an appointed day” before sunrise—clearly Sunday—to sing responsively a hymn to Christ “as to a god” (carmen Christo quasi Deo). They then bound themselves with a sacramentum, an oath—not to rebellion or secrecy, but to moral conduct: abstaining from theft, adultery, falsehood, and betrayal. In the evening, they gathered again, not for riotous feasting, but for a common meal marked by innocence and modesty—the agape, or love-feast.
This account affirms three essential features: the early observance of Sunday, the Christ-centered character of worship, and the ethical bond uniting the faithful. It also hints at the separation between morning worship, where Eucharist was likely celebrated, and the evening fellowship meal.
The Fullness of Sunday Worship: Justin Martyr’s Description
A generation later, around A.D. 140, Justin Martyr provided a far more detailed and sympathetic portrayal of Christian worship in his First Apology, chapters 65–67. Here, we see the transition from informal gatherings to a recognizable liturgical structure, rich with scriptural reading, exhortation, and sacramental participation.
Justin records that on Sunday—the day of creation and resurrection—Christians from both cities and rural areas assembled together. A reader would proclaim passages from the “Memoirs of the Apostles” (the Gospels) and “the writings of the Prophets” (the Old Testament) for as long as time permitted (μέχρις ἐγχωρεῖ). The presiding minister, referred to as the proestōs (likely a bishop), then delivered a homily urging imitation of the virtues just heard.
Following the sermon, the whole assembly rose for common prayer (εὐχὰς πέμπομεν). Then came the Eucharist: bread, wine, and water were brought forward. The president offered thanksgiving “according to the power given him” (ὅση δύναμις αὐτῷ), and the people responded with a collective “Amen.” The consecrated elements were distributed to all present, and deacons delivered portions to the absent.
After communion, voluntary offerings were collected and entrusted to the presider, who used them to support orphans, widows, the sick, prisoners, and travelers—demonstrating the church’s deep commitment to charity.
Liturgical Elements and Apostolic Legacy
In Justin’s account, we see the essential elements of Christian worship as it solidified in the post-apostolic age:
- Scripture reading: Both Testaments were honored and publicly proclaimed.
- Preaching: A formal episcopal function, offering instruction and exhortation.
- Prayer: Corporate, reverent, and central to the service.
- Communion: The Eucharist as a sacred meal, central to Sunday worship.
- Charity: A practical expression of Christian unity and love.
Interestingly, though hymnody is not mentioned in this particular passage, it is alluded to elsewhere by Justin, who even authored a work entitled Psaltes (“Hymnist”). The absence of musical reference here likely reflects the summarizing intent of the Apology rather than a lack of music in practice.
The Development of Liturgical Structure
By the late second century, the Eucharist began to be distinguished more clearly from the earlier parts of worship. Tertullian, writing in North Africa, confirms the same basic liturgical elements: readings, exhortations, prayers, offerings, and communion. His writings reveal an increasing elaboration of Christian worship, including fasting practices and liturgical times of prayer.
Even more detailed liturgical forms appear in the Apostolical Constitutions, particularly Book VIII. This late fourth-century compilation contains a complete liturgy, complete with prayers, processions, and priestly actions. These prayers are likely drawn from much older oral traditions, already familiar to early worshippers and rooted in apostolic usage. They reflect the transition from extemporaneous prayer to established liturgical forms, without abandoning spiritual spontaneity.
The Shape of Sacred Time
Underlying these descriptions is the Christian sanctification of time. Sunday became not just a memorial of the resurrection, but the axis of the Christian week. It was the day of new creation, light, and life. In worship, the gathered community re-entered the drama of salvation, drawing strength from Word and sacrament to live out their baptismal vocation.
From Pliny’s pragmatic curiosity to Justin’s theological clarity, the structure of early Christian worship reveals not a cold formalism, but a living rhythm of praise, instruction, communion, and service. It was apostolic in spirit, Christ-centered in focus, and deeply communal in form.
