Introduction
The worship services of early religious communities, both in pre-Christian Jewish synagogues and in early Christian synagogues, were quite different from the formats we see today. In pre-Christian Jewish synagogues, worship was structured around the reading of Scripture, prayers, and singing, with the community often actively participating. A famous example is when Jesus, as described in the New Testament and portrayed in the series “The Chosen,” stands to read from the Torah and then sits down to explain, following the tradition of the time.
As Christianity separated from Judaism, some liturgical practices were adapted. However, over the centuries, Christian worship services have taken on a more formal format, in which the preacher stands in front of the congregation and leads the sermon while people sit in rows of pews, often as spectators. Over time, modern Christian churches have adopted a worship style that often emphasizes the passivity of the audience, which can result in a disconnect between the members and the message.
Today, with the growing search for a more lively and participatory spirituality , many churches have reflected on the need to reorganize the format of their services. One of the suggested models is to create an environment where the community feels more involved , through circular formats and moments of dialogue, rather than a structure where everyone just observes in silence. In this article, we will explore a suggested liturgical order that values community connection and spiritual involvement .
What were Jewish synagogue services like before the Christian faith?
Worship services in Jewish synagogues before the Christian faith, that is, in the period of the Second Temple (until its destruction in 70 AD), followed a fairly organized structure and centered on the reading and interpretation of Scripture, as well as prayer and praise to God. Here are the main elements of these services:
1. Reading of Scripture (Torah and Prophets) :
Torah : The central point of worship was the reading of the Torah (the first five books of the Bible). The Torah was read cyclically, with different parts read each Sabbath, so that over the course of a year or three years, the entire Torah was read.
Haftarah : After the Torah reading, a passage from the Prophets (Nevi'im) was read . These passages were selected according to the Torah portion being read that day.
2. Explanation of the Scriptures (Midrash) :
A synagogue leader, a rabbi or an elder, would explain the passages that were read. This moment was called midrash , that is, interpretation/exegesis. The objective was to apply the biblical texts to the practical life of the community, showing how to live according to the Law (Torah).
In Jesus' time, this explanation was done publicly, and any qualified Jew could be invited to read and explain the Scripture (as Jesus did in the synagogue at Nazareth in Luke 4:16-21).
3. Prayer :
The service included a series of formal, liturgical prayers . Some of the most important prayers were:
Shema : The central statement of the Jewish faith, based on Deuteronomy 6:4-9: "Hear, O Israel: The Lord our God, the Lord is one."
Amidah (also called Shemoneh Esrei ): A prayer consisting of 18 (later 19) blessings, which included praise to God, requests for blessings on the community, and supplications for restoration and peace.
The prayers were recited together by the congregation or by the leader (called a chazzan , the forerunner of the modern cantor in synagogues).
4. Songs and Psalms :
The Psalms were often sung or recited, and worship involved hymns of praise to God. Some of these songs were associated with specific feasts or moments in the liturgy.
5. Teaching and Education :
In addition to midrash on Scripture, synagogues served as centers of learning. Rabbis taught the Oral Law (which would later be codified in the Talmud) and instructed the community on how to obey the laws of Judaism.
There were often debates and discussions about the Law, and the youth were educated in the synagogue under the supervision of teachers.
6. Structure of Worship :
The service began and ended with blessings and prayers, including the Kaddish , a prayer of praise that exalted God's name.
Men sat in separate areas from the women, and the main focus was on teaching and applying the Scriptures to everyday life.
There were no sacrifices in the synagogues; these were restricted to the Temple in Jerusalem. The synagogue was a place of worship and study, but the Temple was the center of sacrificial worship.
7. Leadership :
Synagogues had leaders called elders or rabbis . There was also the chazzan , who led the prayers and readings.
Synagogue worship was more informal than Temple worship, allowing for active participation by the men of the community.
Main Differences between the Synagogue and the Temple:
Synagogue : Synagogue worship was decentralized and focused on teaching, Scripture reading, prayer, and hymns. Synagogues existed in various localities and served as centers of worship and community education.
Temple : Worship in the Temple in Jerusalem was centered on animal sacrifices, and the priesthood (the Levites) played an essential role. Only in the Temple were the sacrifices commanded by the Law of Moses offered.
What were synagogue services like after the Christian faith?
Worship in Christian synagogues, also known as worship in early Christian communities of Jewish origin, had its roots deeply influenced by Jewish practice. These gatherings followed a format similar to Jewish synagogue worship, but with some adaptations in light of the emerging Christian faith. Here are some aspects that marked worship in Christian synagogues:
1. Reading and Explanation of the Scriptures :
In Jewish worship, the reading of the Torah (the first five books of Moses) and the Prophets (Nevi'im) was central. Early Christian communities maintained this practice, now including the reading of the apostolic letters (such as those of Paul) and, later, the Gospels.
The explanation and interpretation of the Scriptures (which Christians began to see through the eyes of Christ) was an important part of worship. Jesus and the apostles also taught from the Scriptures in the synagogues.
2. Prayer :
Jewish liturgical prayers, such as the Shema ("Hear, O Israel") and blessings of praise to God, were recited in Christian worship. Gradually, specific prayers reflecting faith in Christ were included.
3. Songs and Hymns :
In synagogue services, the Psalms were recited or sung. In Christian worship, the use of the Psalms continued, but new hymns began to be created, exalting Christ as the Messiah.
4. Sermon or Exhortation :
The sermon was common both in the synagogue and in Christian worship. It was a time of reflection on the Scripture read, with an emphasis on how to live it in daily life.
5. Communion and Fraternity :
Although the synagogue did not practice the Lord's Supper, early Christian communities began to celebrate the Eucharist as part of their worship services, in memory of Christ's death and resurrection.
6. Debate and Discussion :
Synagogues were also centers of teaching and debate, and early Christian churches also reflected this practice, with space for questions, theological debates, and clarification of Scripture.
Meals in synagogues after worship.
In Jewish synagogues and later in early Christian communities, there was a common practice of sharing meals after services.
Judaism:
In Judaism, especially on special days such as Shabbat (Saturday), communal meals, known as seudot , were an important part of religious life. Although the main focus of synagogue worship was prayer and Torah study, festive meals often took place afterwards, but usually in the home or in adjacent communal spaces. Shabbat in particular was marked by shared meals with blessings and singing, fostering community togetherness.
Early Christianity:
In the Christian era, the first Christian communities inherited this tradition of shared meals. Often, after worship or meetings in synagogues (or in homes), Christians would gather for what became known as the "love meal" or agape . These meals were marked by communion and solidarity among church members, and were also a time to share the teachings of Jesus.
Agape : This meal was a common practice in early Christian churches, where Christians would eat together after worship. In addition to promoting brotherhood, it was an opportunity for the poorest to eat and strengthen community ties.
Eucharist : Eventually, this practice became connected with the Eucharist (Lord's Supper), in which Christians celebrated bread and wine in memory of Jesus. Although the Eucharist had a more liturgical and sacramental aspect, it often occurred in the context of a larger meal.
How people positioned themselves during reading in ancient synagogues.
In Jewish synagogues before and after the advent of Christianity, people generally sat during worship, while the person responsible for reading the Scriptures, such as the rabbi or lector, stood on a raised platform, called a bimah or pulpit , to be seen and heard by all. This created a clear distinction between the congregation and the lector.
Traditional Jewish Worship:
Seated : Most of the congregation sat on benches or chairs arranged around the central area where the reader or rabbi read the Scriptures.
Standing : Members of the congregation might stand during certain solemn moments of the service, such as to recite the Shema or for a special blessing, but otherwise remained seated.
Synagogues after the Advent of Christianity:
In the worship services of the early Christian communities, which still attended synagogues or met in homes, the format was similar. The congregation sat around the central area, where the person responsible for reading and teaching stood. Thus, there was a focus on the public reading of the Scriptures and their explanation , and the leader or rabbi/teacher stood to teach.
In synagogue times, was it common to read Scripture standing and teach sitting, as shown in "The Chosen"?
The scene where Jesus reads from the Torah standing up and then sits down to explain, as depicted in the series The Chosen , is historically and culturally accurate to the customs of Jewish synagogues at that time.
How Synagogue Worship Worked in Jesus' Time:
Standing Reading : The person responsible for reading the Torah, such as Jesus, actually read the Scriptures standing up , often on an elevated place such as the bimah , so that he could be seen and heard by all. This gesture was a sign of respect for the sacred Scriptures.
Explanation Sitting : After the reading, it was common for the rabbi or the one leading the study to sit down to teach or explain the text. Sitting down to teach was a sign of rabbinic authority and was a common practice. Teachers (rabbis) taught sitting down, while the listeners sat around or stood, depending on the space available.
Biblical Basis:
An example of this practice is in the Gospel of Luke, when Jesus goes to the synagogue in Nazareth:
Luke 4:16-20 : Jesus reads from the book of the prophet Isaiah, standing, and when he finished reading, he "closed the book, gave it back to the attendant, and sat down." Then, as everyone looked at him, he began to teach, saying, "Today this scripture has been fulfilled in your hearing."
Why sit down?
In the Jewish tradition of that time, the act of sitting to teach after reading Scripture indicated that one was about to offer authoritative interpretation or teaching. It was a symbolic gesture that the teacher had something important to convey, and the sitting posture was a way of intensifying connection with the congregation.
Therefore, the depiction of Jesus in The Chosen , reading standing and then explaining sitting, is faithful to the customs of the synagogues of the time.
When and how did the current format of worship services emerge, with the preacher standing and the congregation sitting in rows as spectators?
The worship format in which the preacher stands and reads and explains the Bible, while the congregation sits silently in rows of pews, began to take hold with the rise of institutionalized Christianity , particularly after the fourth century , when Christianity became the official religion of the Roman Empire under Emperor Constantine.
Factors that Influenced the Change
Institutionalized Christianity (4th century onwards) : After Constantine's conversion to Christianity in the early 4th century, Christianity changed from a persecuted faith to an officially state-supported religion. Churches began to be built in large numbers, and Christian worship took on a more structured and formal format. During this time, church buildings began to resemble the style of Roman basilicas, with pews arranged in rows facing a central pulpit or altar.
Roman Basilica : Church architecture began to imitate Roman basilicas, which were administrative buildings with a rectangular structure and seating arranged in rows, with a raised area for the speaker or judge. This influenced the format of worship services, placing the focus on the preacher or priest and decreasing community interaction.
Transition from Synagogue to Church : In the early centuries, Christians met in homes or small communities, where worship was more interactive, often with shared meals, open discussion, and active participation. But as Christian communities grew and large churches were built, the liturgy became more formal, and congregational participation was limited to observation and scheduled responses at specific times, such as in Eucharistic liturgies.
Protestant Reformation (16th century) : During the Protestant Reformation , some reformers, such as John Calvin and Martin Luther , further emphasized the centrality of preaching . The sermon became the main element of Protestant worship, with the pastor or preacher explaining Scripture to the congregation. At this time, churches began to arrange the pews even more formally, with the congregation sitting in rows, listening to the preacher speak from an elevated position, as if at a pulpit.
Centralized Preaching : The Protestant Reformation reinforced the idea that preaching was the most important moment of worship, placing the preacher as the central figure, while the congregation assumed a more passive stance, just listening.
Modern Era (19th and 20th Centuries) : With the emergence of large Christian denominations and megachurches in the late 19th and early 20th centuries, especially in evangelical and Pentecostal churches, the worship format with rows of pews and the congregation silently watching became more widespread. The focus was on the sermon, which became longer and more central to the service.
Reflection on Spiritual Connection
This worship format, in which the congregation becomes a spectator, has distanced itself from the communal and interactive worship model of early Christian communities and Jewish synagogues, where there was more active participation, open discussions and a more communal experience of faith. However, many contemporary Christian leaders and communities seek to revive a more interactive worship model, such as cell churches or charismatic services , in which there is more interaction between the members of the congregation and the religious leader.
What is the best worship format: the traditional formal one or the participatory one in a circle with greater connection during the Word?
Choosing the best worship format depends largely on the spiritual goals and community dynamics a church or group wants to foster. Each format has its advantages and disadvantages, and what works best for one community may not be ideal for another. However, here are some things to consider about both formats:
1. Formal Worship (Preacher standing, congregation seated in rows)
Advantages:
Structure and Order : Formal worship provides a clear structure, which can be beneficial for communities that value a well-defined order in worship. The preaching is usually well planned, and the congregation knows when and how to participate.
Focus on the Message : This format allows the congregation to focus completely on the preacher's message. The preacher, by being in an elevated or prominent position, can guide the spiritual reflection in a unified way.
Tradition : For many denominations, this format reflects centuries of tradition and liturgical depth. It can provide a sense of reverence, especially in more formal liturgies such as Catholic Masses or Lutheran worship services.
Disadvantages:
Passivity : This format tends to place the congregation in a passive posture, just listening and not interacting. The worship experience can become more like an event where active participation is minimal.
Community Disconnection : The row-based format, with people facing forward, can reduce the sense of community. There is not much opportunity for interaction or personal engagement during worship, which can weaken the connection between members.
Distancing : A prominent speaker and a silent congregation can create a psychological barrier between the speaker and the listener, reducing the opportunity for group dialogue and reflection.
2. Circle Worship (Interactive and Community Format)
Advantages:
Personal and Spiritual Connection : Sitting in a circle allows everyone present to see each other, fostering a stronger sense of community and equality. Everyone participates in the experience together, which can create an environment of greater spiritual intimacy.
Interactivity : In this format, community members can have the opportunity to share their thoughts, ask questions, and discuss Scripture in more depth. This can enrich the collective understanding of the Word and create a space for mutual growth.
Active Participation : In a circle, each person feels like an integral part of the worship service. This can encourage a more engaging experience where everyone has a voice and can contribute in some way.
Primitive Community Model : This format most closely resembles the worship style of early Christian communities, which met in homes and shared the Word in an interactive, relational way.
Disadvantages:
Less Structure : Without clear central leadership, there may be a lack of order or focus, especially if the group is not used to this type of format. This can lead to unnecessary distractions or arguments, making the service less effective.
Discomfort for New Members : For some people, speaking in public or participating in discussions can be intimidating, especially for visitors or new converts who are not yet comfortable in the community environment.
Less Focus on Authoritative Teaching : If the emphasis is too much on interaction and too little on instruction, it may lack the theological clarity and depth that an experienced preacher can bring. Not all congregations may benefit from a more open approach if there is a lack of biblical or theological knowledge.
What is the Best Format?
The best format depends on what the community is seeking in terms of spiritual growth and relationships :
If the primary focus is on authoritative teaching and liturgy , a more formal service may be more appropriate.
If the community wants to promote more connection between members and a more interactive faith experience , the circle format may be more enriching.
Many modern churches seek a balance between the two. For example, some more traditional services maintain formal preaching but include small group discussion or prayer sessions in a circle to foster personal connection.
My Opinion
A worship service that combines moments of structure (to maintain order and focus on teaching) with moments of interaction and community (to foster connection between people and with God) can be ideal for most congregations. True worship should facilitate both connection with God and relationships among church members , creating an environment where everyone feels like an active participant, not just a spectator.
Liturgical order suggestion for a service with more connection to the present day, lasting 2 hours, from 10 am to 12 pm.
Here is a suggested liturgical order for a worship service that fosters greater connection among members and with God, taking into account a time from 10 am to noon, followed by a community lunch. The focus is on balancing moments of reflection, interaction, and worship. This structure provides time for fellowship, active participation, and teaching.
Liturgical Order with Connection
1. Welcome and Opening Prayer (10:00 - 10:10) - 10 minutes
The leader or pastor gives a warm greeting, welcoming everyone. There may be a brief moment of interaction, asking people to greet each other.
A short prayer asking for God's presence and blessing the service.
2. Praise and Worship (10:10 - 10:30) - 20 minutes
Worship songs focused on connection with God and community.
The worship leader can ask the congregation to reflect on the words of the songs, inviting everyone to sing from their hearts and not just their mouths.
Between songs, a short prayer of gratitude or Bible reading related to the theme of worship.
3. Reading of the Word (10:30 - 10:35) - 5 minutes
A church member reads a passage from the Bible, chosen to prepare the hearts of the congregation for the theme of the message.
Reading can be done in a circle, with one person reading aloud while everyone listens.
4. Interactive Reflection (10:35 - 10:55) - 20 minutes
A moment of open dialogue about the biblical passage read. The pastor can guide the group with reflective questions, encouraging everyone to participate.
Rather than traditional expository preaching, this is a space for members to share what the Word has meant to them, creating an atmosphere of mutual learning.
5. Small Group Prayer (10:55 - 11:05) - 10 minutes
The congregation is divided into small groups for prayer. People can share prayer requests and pray for each other.
This reinforces the feeling of community and mutual support.
6. Short Message from the Pastor (11:05 - 11:25) - 20 minutes
The pastor gives a brief message, connecting the points raised during the interactive moment and providing a practical application for everyday life.
The focus should be on applying the Word personally and communally, offering clear direction on how to live out your faith throughout the week.
7. Thanksgiving and Offering Moment (11:25 - 11:30) - 5 minutes
A time for the congregation to express gratitude to God for His blessings. There may be a space for quick testimonies.
Collection of the offering, done in a simple and voluntary way, with the pastor briefly explaining the purpose.
8. Final Praise and Sending Off (11:30 - 11:40) - 10 minutes
A final moment of praise with songs that reinforce the message of the Word and gratitude.
A brief closing prayer, praying for each member's week and blessing the time of fellowship.
9. Communion and Shared Lunch (11:40 am - 12:00 pm) - 20 minutes
All members are invited to participate in a community lunch, where each person can bring a dish to share. This is a crucial moment for bonding between brothers.
During lunch, there may be informal moments of spiritual conversation where members continue to discuss the message and its application to their lives.
Reflection on the Format
This format is more dynamic and interactive than traditional worship services, encouraging everyone to participate rather than just passively listening. Introducing moments of group reflection , communal prayer, and fellowship at lunch strengthens bonds between members and makes worship more meaningful.
Conclusion
Rethinking the worship format is essential to fostering a deeper and more connected experience between church members and God. While traditional worship services have their value, a more participatory and interactive model that includes group prayer, shared reflection, and fellowship over lunch can be a powerful way to create a more engaged and vibrant faith community. Worship should not be just a moment of observation, but rather an opportunity for spiritual interaction and collective growth . Adapting to new formats that foster closeness and dialogue can be key to cultivating a church that truly walks together, with faith, communion, and purpose.
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