In distinction from magical rituals, which are typically intended to ward off malevolent beings or to coerce spirits to do the will of the person or persons performing the rituals, in worship devotees express a more positive stance of thanksgiving and adoration, subordination to, and dependence on the object of worship. Although worship can be offered by individuals privately, early Christian worship was more typically sited in the gathered ekklēsia (congregation/church). Historians of liturgy probe early Christian texts for origins of subsequent liturgical practices and forms but with limited results. The earliest Christian texts (e.g., the New Testament) presuppose early Christian worship, however, and do not reflect any common order of worship. The earliest examples of any set liturgical order come from the 3rd century ce and later. New Testament scholars have tended to focus on various matters other than worship (e.g., early Christian beliefs, social setting, and questions about specific texts), but in recent decades there has been a small renewal of interest in worship as an important topic. Some recent studies explore the relationship of early Christian worship practices to the Roman-era context and especially the Jewish religious matrix in which Christian faith emerged. However, similarities granted, several features distinguish early Christian worship. Along with ancient Judaism, early Christians also were to worship solely the one God of biblical tradition and to refuse to worship the various other deities of the Roman world. At an astonishingly early point, however, believers also treated the risen/ascended Jesus as rightful recipient of corporate and private devotion with God, thereby also distinguishing themselves from the Jewish tradition. In addition, Sunday (the first day of the week) became the particular and distinguishing day for corporate worship. Moreover, whereas animal sacrifice was a typical component of worship in pagan circles and also in Jewish religion (prior to the destruction of the Jerusalem temple), it was not a feature of early Christian worship. The specific phenomena of early Christian worship also form a scholarly focus. Practices likely varied among churches of the time, but verbal expressions of praise, thanksgiving, and adoration including hymnic ones were apparently common. Spiritual gifts (e.g., prophecy, tongues speaking), phenomena ascribed to the Holy Spirit, are also featured. Corporate worship was to be regarded as an occasion of transcendent significance and character; angels were thought to be present as the earthly worship joined with that of heaven.
Intertextual Strategy of the Narrator of the Second Epistle of Peter in the Catalogue of Virtues (1:5-7)
