The early Christians continued the Jewish practice of praying at mealtimes and at set hours of the day. The Didachē, a primitive Christian manual of instruction, prescribes prayer three times a day; Clement of Alexandria and Origen in the third century refer to a similar custom in Egypt, as well as to prayer in the night. At the same period in North Africa, however, Tertullian and Cyprian describe a more extensive pattern of daily prayer.
Ancient sources reveal that a tradition of daily prayer at stated hours developed quite early in the history of the church. The practice of assembling for these times of daily prayer was derived in part from Jewish custom and is mentioned in the New Testament. Christian daily prayer evolved into two forms: monastic prayer, practiced by members of separated communities (originally of laypeople), and cathedral prayer, for which members of the local congregations would assemble with their bishop and other leaders. Daily prayer included the recitation of psalms and hymns, with congregational responses. Some elements in historic Christian liturgies seem to have originated in the practice of daily prayer.
It is tempting to assume that the worship practices of the earliest churches are reflected in the more developed liturgical traditions that emerged in the fourth century. A resulting view has been that Christian celebration has exhibited essentially the same shape since the apostolic period. This entry challenges that assumption and suggests that the most ancient forms of Christian worship were not uniform but quite diverse.
Reconciliation, as a result of Christian worship and community life, is an important New Testament concept. Reconciliation is mediated through the practice of the apostolic vocation of all believers and supremely through the priesthood of Jesus Christ. Although there is no specific rite of reconciliation in the New Testament, both baptism and the Lord’s Supper, or Eucharist, have sacramental implications in the process of reconciliation through communion with God in Christ.
In biblical cultures, the celebration of marriage was not a religious rite but a festival of common life involving family, friends, and community. Although Scripture contains some poetry for use in marriage celebrations (Song of Songs, Psalm 45), it does not describe marriage as a religious ceremony. However, in both the Old and New Testaments the institution of marriage is viewed as sacramental, as a symbol of the relationship between the Lord and the covenant community.
The specific terminology of ordination is not found in the New Testament, although several occasions are described on which people were set aside for special tasks of ministry. A fuller development of the theory of ordination took place in the post-New Testament church.
Anointing, as a physical action pointing to a spiritual reality, had its origins in the practical use of oil for cosmetic and therapeutic purposes. Anointing became a symbolic expression of blessing or of the setting apart of a person or object for purposes that transcend the profane or common dimension of life. The title Christ or Messiah applied to Jesus means “Anointed One.”
Confirmation is the historic rite of initiation into the full fellowship of the body of Christ. Christian initiation in the early church apparently consisted of two actions, baptism followed by imposition of hands for the gift of the Holy Spirit. The sequence of events was governed by the early disciples’ personal experience of salvation in Christ and the endowment of his Spirit. Paul, reflecting theologically, brought out the underlying spiritual unity of the two rites.
Christian baptism has its origins in the various Jewish rites of ritual purification and in John’s baptism of repentance. Christian baptism differs from its antecedents, however, in important respects. It is baptism in the name of Jesus, signifying belonging to him, and is associated with the gifting of the Holy Spirit. Baptism symbolizes participation in Christ’s death and resurrection and the believer’s incorporation into the new covenant people of God. The New Testament does not lay out a specified order for the rite of baptism.