Reading New Testament Books in Early Churches: Scribal and Ecclesiastical Practices

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Introduction: Oral Publication in the Apostolic and Sub-Apostolic Church

In the earliest centuries of the Christian church, the reading of New Testament Scripture was central to public worship and community instruction. The early church, emerging from its Jewish roots, inherited the practice of public Scripture reading from the synagogue. However, the Christian community expanded and reshaped this practice to include not only the Old Testament (primarily the Septuagint) but also the apostolic writings that were being composed, copied, and circulated among churches.

The “publication” of a New Testament document, whether a Gospel or an epistle, did not end with its composition or even its delivery to a specific church. Rather, its formal dissemination began when the written text was read aloud before the congregation. Given the low literacy rates in the ancient Greco-Roman world—often estimated at only 10% or less—the oral reading of Scripture was not merely a liturgical tradition but an essential means of access to the Word of God. This oral-aural dynamic formed the backbone of textual communication and instruction in the early Christian communities.

The Amanuensis and the Oral Delivery of Scripture

The role of the amanuensis (secretary) in the composition and dissemination of apostolic letters is well attested in the New Testament and early Christian history. As Paul dictated his letters, his amanuensis recorded them, and quite often the same individual acted as the courier and reader. This dual role ensured textual integrity and provided the audience with an authoritative interpretation during its public reading.

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The case of Tychicus is a prime example. In Ephesians 6:21–22 and Colossians 4:7–8, Paul refers to Tychicus as the bearer of the letters. Given this task, Tychicus may have been the amanuensis for these epistles, having recorded Paul’s words and then traveling to Asia Minor to deliver and read them. His personal presence ensured both the preservation of the message and the opportunity to elaborate or clarify any points for the listeners.

This practice of personal delivery, coupled with public reading, aligns with Greco-Roman documentary customs. Official letters or legal documents were often entrusted to a representative who had firsthand knowledge of the author’s intentions. In early Christianity, such care reflected the sacred status of the apostolic writings as they began to be recognized alongside the Hebrew Scriptures.

Jewish Liturgical Influence on Early Christian Practice

The practice of public Scripture reading in the synagogue was foundational for the early Christian gatherings. According to Acts 15:21, “For Moses from ancient generations has in every city those who preach him, since he is read in the synagogues every sabbath.” This reading of the Law and the Prophets was a fixed element of Jewish worship by the time of Christ. It is no surprise, then, that early Jewish Christians continued this practice and expanded it to include readings from Christian writings.

The Gospel of Luke illustrates this well. Luke 4:16–21 describes Jesus reading from the scroll of Isaiah in the synagogue of Nazareth. Notably, Luke presents this as Jesus’ “custom,” indicating a regular practice of reading Scripture aloud. Jesus’ interpretation of the passage as fulfilled in His own ministry set a precedent for Christ-centered interpretation and public proclamation in Christian worship.

The transition from synagogue to church did not nullify these practices but transformed them. Christians gathered “on the first day of the week” (Acts 20:7; 1 Cor. 16:2), and Scripture reading remained central. According to 1 Timothy 4:13, Paul exhorts Timothy to “give attention to the public reading of Scripture, to exhortation, to teaching.” The Greek term τῇ ἀναγνώσει (“to the reading”) suggests an understood reference to public, oral recitation, likely of both the Old Testament and emerging Christian documents.

Lectors, Scribes, and the Role of the Educated in Christian Congregations

As congregations grew, especially among Gentile converts, the need for trained readers (lectors) became pronounced. These individuals were responsible not only for reading but often for interpreting the Scriptures for the gathered body. They were among the most educated in the church, often literate in Greek and trained in rhetorical or scribal disciplines.

The lector was often also the scribe. In smaller congregations, one educated individual might serve multiple functions—copying texts, preserving them, and reading them aloud. These responsibilities required not only literacy but also familiarity with the text, skill in pronunciation, and theological understanding. A moving example of this dual role appears in Papyrus 72 (P72), the earliest known manuscript of 1 and 2 Peter and Jude. In the subscription at the end of both Petrine epistles, the scribe asks for peace to be upon “the one who wrote and the one who read,” recognizing that both acts—transcription and oral delivery—were essential for the life of the church.

These early scribes were possibly converted Jewish sopherim or Gentile Christians trained in Alexandrian or other scriptorial traditions. Their role was crucial in preparing manuscripts for public reading, as they introduced features into the text to assist the lector.

The Physical Manuscripts: Design for Public Reading

The early Greek New Testament manuscripts were written in scriptio continua, without spaces between words or punctuation. Yet, contrary to popular misconceptions, many early papyri included lectoral markings. These were not merely decorative but functional, designed to facilitate accurate public reading.

The earliest lectoral aids took the form of punctuation. Midpoints (·), highpoints (˙), and full stops were inserted to guide oral pauses. Some manuscripts, such as P13, P17, and P46 (notably in Hebrews), also use colons to denote poetic or semantic units, reflecting a sensitivity to the rhythm and content of the text.

Paragraph divisions were sometimes marked by ekthesis, where a new line begins slightly outdented from the left margin. This practice, found in P4+64+67, P75, and P77, was particularly useful for oral recitation. Codex Vaticanus (B), a fourth-century manuscript, continues this tradition, demonstrating its long-standing utility in ecclesiastical use.

Another key tool was the slash mark (∕), used to indicate thought breaks or major pauses. These secondary markings were often added by later readers, not the original scribe, indicating that the manuscripts were actively used in church settings. P46 shows such marks only in Romans and Hebrews, suggesting that those books were being read aloud, while others in the codex were not marked for that purpose. Similarly, P66 has such markings in specific chapters.

These physical characteristics indicate that many early manuscripts were not private devotional texts but public ecclesiastical documents. The layout, size, and clarity of the script also support this conclusion. Manuscripts with larger letters, fewer lines per page, and wider margins were produced for congregational use. This pattern appears in both biblical and apocryphal texts and is supported by the findings of papyrologist E.G. Turner, who noted the professional quality and design of such Christian manuscripts.

Which Books Were Read in Church?

The extant papyri from Egypt, dated before 300 C.E., provide valuable insight into which New Testament books were most frequently read and copied. The Gospels, particularly Matthew (12 manuscripts) and John (15 manuscripts), dominate the papyrological record. Luke appears in only four, and Mark in one (P45), which suggests a hierarchy of preference or popularity in early Christian liturgical use.

Among the epistles, major Pauline letters are represented in five manuscripts. Hebrews appears in five, while the so-called Catholic Epistles are less represented—James in three manuscripts, Jude in two, and 1–2 Peter in one (P72). Revelation appears in four manuscripts, indicating its early acceptance and ecclesiastical use in some Christian communities despite later canonical disputes.

These data do not allow for dogmatic conclusions regarding the canon but do suggest certain books were favored for reading and teaching. The scarcity of manuscripts for certain letters (e.g., 1 and 2 Timothy) may reflect regional preferences, preservation conditions, or transmission lines, not necessarily a lack of use.

The Reading Culture of Early Christianity

The Second-Century Witness: Justin Martyr and Ecclesiastical Practice

By the mid-second century, the practice of public Scripture reading was firmly entrenched. Justin Martyr, writing around 155 C.E., provides a valuable window into Christian worship: “On the day called Sunday, all who live in cities or in the country gather together in one place, and the memoirs of the apostles or the writings of the prophets are read as long as time permits” (Apology 1.67).

This testimony confirms that by the second century, the apostolic writings (the Gospels and epistles) were already being read in conjunction with the Old Testament, treated as Scripture. The reading was followed by exhortation and the Eucharist, forming a coherent liturgical structure still mirrored in many churches today.

The Rise and Development of the Office of Reader

By the third century, the lector had become a distinct ecclesiastical role. Though not ordained in the same sense as bishops or presbyters, lectors were appointed and recognized. According to the Apostolic Tradition (1.12), the reader is appointed when the bishop hands him the book—a symbolic act affirming his authority to read but without the imposition of hands.

This office endured into the fourth century and beyond. Eusebius records the case of Procopius, who served the church as both reader and translator into Aramaic, and who was martyred under Diocletian in 303 C.E. Basil the Great also references the lector’s function in reading from all parts of the canon—Law, Prophets, Epistles, Acts, and Gospels (Apostolic Constitutions 8.5.5).

Conclusion: Public Reading as the Bridge Between Revelation and Congregation

In the early church, the transmission of Scripture was not simply a matter of writing and distribution but of proclamation. The lector stood between the apostolic document and the gathered body of believers, ensuring the text’s voice was heard and understood. The amanuensis, the scribe, and the reader worked in concert to preserve and propagate the inspired Word of God.

The rich evidence of lectoral markings in early papyri, the explicit New Testament references to reading aloud, and the second-century ecclesiastical traditions all underscore the centrality of public Scripture reading in the life of the early church. Far from being a passive practice, it was a vital act of proclamation, teaching, and edification, ensuring that the message of Christ crucified and risen was heard and understood by all.

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About the Author

EDWARD D. ANDREWS (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is CEO and President of Christian Publishing House. He has authored over 220+ books. In addition, Andrews is the Chief Translator of the Updated American Standard Version (UASV).