One unique feature of Christ’s Church compared to many other fellowships is the weekly observance of the Lord’s Supper. Many others take it daily (Catholic Church), while some observe it quarterly or on “holidays” (e.g., Easter, Christmas). Nevertheless, the weekly observance is observable when looking at Scripture and early church history. The book of James is likely the earliest written letter of the New Testament (AD 45–48), but 1 Corinthians, written in AD 55, contains the earliest description of a worship service (1 Cor. 11–16). From that passage, we can draw out what they did by how Paul rebukes them for not doing it correctly.
In 1 Cor. 11:17–18, Two phrases stick out in this passage: 1) “when you come together” in verse seventeen, and 2) “when you come together as a church” in verse eighteen. The phrases “coming together” (1 Corinthians 11:20) and “same place” are most often to be understood as the worship assembly unless the immediate context determines otherwise. We see a variant of these phrases in 1 Corinthians 14:23—“If, therefore, the whole church comes together …” A rather famous passage used of Christian worship in this respect is Hebrews 10:25, “Not neglecting to meet together …” 1 Cor. 11:20 explained the purpose of their coming together—the Lord’s Supper. Who partook? The church, or Christians (1 Cor. 11:22; cf. 12:13). Paul spoke of Christians, not visitors or outsiders. His entire discourse in chapter 12 was regarding the body, the church. Prophecy and the speaking of tongues that he spent so much time on would have been their equivalent of our modern notion of preaching since they were revelatory (1 Cor. 13:1–2, 8–9; 14:1–5). Prayer and singing are next mentioned. Each of these was followed by a congregational “Amen” (1 Cor. 14:14–16; cf. v. 26). At the portion of the worship where praying, singing, and preaching occurred, we read of visitors being present in the assembly (1 Cor. 14:23–24).
We note from 1 Cor. 14:33–35 that women were to have been silent in teaching/preaching since Paul was coming off the heels of speaking about preaching (1 Cor. 14:27–32). This may reflect his earlier mentioned women praying and prophesying (1 Cor. 11:5). Some people say this was a command only for the Corinthians. However, Paul told the Corinthians other things he told all the other churches (1 Cor. 4:17; 7:17; 14:33; 16:1). Paul takes a momentary detour and talks at length about the resurrection in 1 Cor. 15. However, he twice notes that the things he speaks of were “according to the Scriptures,” which suggests that the Scriptures (likely the OT) were read during the assembly as well (1 Cor. 15:3–4). Finally, in 1 Cor. 16:1–3, he mentions a contribution for the relief of those in Jerusalem that was to have been collected “on the first day of the week.” Some versions insert the term “every,” but it’s not present in the Greek, though Paul might have meant it. Everything he mentioned from 1 Cor. 11:17–18 are the “acts of worship.” There was the Lord’s Supper, preaching, praying, singing, Scripture reading, and a collection. We mention the five acts of worship, but there are six here when you account for Scripture reading. This was done, according to 1 Cor. 16:2, “on the first day of the week.”
Another passage regarding the weekly partaking of the Lord’s Supper is in Acts 20:7–12. This passage implies that they broke bread on the first day of the week or Sunday. The Sabbath was the last day of the week, the seventh day of the week. Along with this supper was the proclamation of the word. Luke writes as if his audience is aware of the custom, so he doesn’t go into detail but mentions what they did.
Even in Christian history, we see a weekly observance. In a writing that was likely written around the same time as 1 Corinthians or thereabouts, we read, “Having earlier confessed your sins so that your sacrifice may be pure, come together each Lord’s day of the Lord, break bread, and give thanks.” (Didache 14). Often referred to as “breaking bread,” the Lord’s Supper was under discussion here since the author(s) mentioned it only a few verses earlier.
Even 100 years later, Justin Martyr wrote to the Emperor a defense of Christianity called his 1 Apology, in which he describes the weekly Christian worship meeting.
Having ended the prayers, we salute one another with a kiss. There is then brought to the president of the brethren bread and a cup of wine mixed with water; and he taking them, gives praise and glory to the Father of the universe, through the name of the Son and of the Holy Ghost, and offers thanks at considerable length for our being counted worthy to receive these things at His hands. And when he has concluded the prayers and thanksgivings, all the people present express their assent by saying Amen. This word Amen answers in the Hebrew language to γένοιτο [so be it]. And when the president has given thanks, and all the people have expressed their assent, those who are called by us deacons give to each of those present to partake of the bread and wine mixed with water over which the thanksgiving was pronounced, and to those who are absent they carry away a portion. And this food is called among us Εὐχαριστία [the Eucharist], of which no one is allowed to partake but the man who believes that the things which we teach are true, and who has been washed with the washing that is for the remission of sins, and unto regeneration, and who is so living as Christ has enjoined … And on the day called Sunday, all who live in cities or in the country gather together to one place, and the memoirs of the apostles or the writings of the prophets are read, as long as time permits; then, when the reader has ceased, the president verbally instructs, and exhorts to the imitation of these good things. Then we all rise together and pray, and, as we before said, when our prayer is ended, bread and wine and water are brought, and the president in like manner offers prayers and thanksgivings, according to his ability, and the people assent, saying Amen; and there is a distribution to each, and a participation of that over which thanks have been given, and to those who are absent a portion is sent by the deacons. And they who are well to do, and willing, give what each thinks fit; and what is collected is deposited with the president, who succours the orphans and widows and those who, through sickness or any other cause, are in want, and those who are in bonds and the strangers sojourning among us, and in a word takes care of all who are in need. But Sunday is the day on which we all hold our common assembly, because it is the first day. on which God, having wrought a change in the darkness and matter, made the world; and Jesus Christ our Saviour on the same day rose from the dead.
1 Apology 64-66
By the fourth century, it was observed daily. The medieval church required penance before taking it, so many believers only took it annually, the absolute minimum permitted by the clergy. This was right before the Reformation. “The Lord’s Table should have been spread at least once a week for the assembly of Christians, and the promises declared in it should feed us spiritually” (Calvin, Inst., 4.17.46; c. 1536). The powers-that-be in Geneva, where Calvin reformed, were unwilling for the Reformation to go this far, but they permitted it to be taken four times a year. This is why many Protestant churches observe it as infrequently as they do, while the ancient Christians observe it weekly.
Now, infrequency will not make it more meaningful as much as weekly partaking makes it less significant. God has given the supper its meaning, and nothing can change that. Moreover, why not only give once a quarter or have the preacher deliver a sermon only infrequently? If someone finds it too familiar, that’s a heart problem, not the observation. We partake in the manner of our forebearers because they, having the apostles of Jesus, were so instructed.
A Minister's Study 