Did Early Christians Use Altars in Worship?
Early Christians usually rejected pagan-style altars, but they did speak of a holy altar in connection with the Church, prayer, and the Eucharist. Justin, Minucius Felix, Origen, Tertullian, and Irenaeus are key early witnesses. Bible passages like Hebrews 13:10 and Revelation 8:3 also matter because they shape how Christians talked about altar language.
136 early-church witnesses · 227 source quotations · compared with Scripture
What did early Christians believe about altars in Christian Worship?
Early Christian writers generally said Christians did not use pagan-style altars, temples, or images in worship, but they did speak of a holy altar in a spiritual or eucharistic sense. Justin, Minucius Felix, Origen, Tertullian, Irenaeus, and the liturgical texts all point to worship centered on prayer, thanksgiving, and the Eucharist rather than animal sacrifice.
At the same time, some writers use altar language for the Church, the heavenly altar, or the Lord’s table, so the evidence is broad but not simple. Bible passages such as Hebrews 13:10, Revelation 8:3, and the altar texts in Exodus and Chronicles are important background, while the clearest early Christian teaching comes from later second- and third-century authors.
Many more early Christian quotations, Bible passages, and source links are gathered below so you can study the evidence for yourself.
Key Takeaways
- Early Christians did not treat worship as a return to pagan sacrifice.
- Many writers used altar language for the Eucharist, the Church, or heaven.
- Some texts say Christians had no altars in the pagan sense, while others speak of a holy altar.
Questions Answered by the Sources
Did early Christians reject pagan altars and sacrifices?
The sources repeatedly present pagan altars as tied to idols, demons, or false worship, and describe Christians as refusing that kind of sacrifice. Bible cards show altars connected to idolatry being torn down or condemned.
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Minucius Felix, Octavius Direct teaching
Chapter 32. Argument: Nor Can It Be Said that the Christians Conceal What They Worship Because They Have No Temples and No Altars, Inasmuch as They are Persuaded that God Can Be Circumscribed by No Temple, and that No Likeness of Him Can Be Made.
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Minucius Felix, Octavius Direct teaching
Chapter 10. Argument: Whatever the Christians Worship, They Strive in Every Way to Conceal: They Have No Altars, No Temples, No Acknowledged Images.
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Origen, Against Celsus Direct teaching
and we hold that the worship, which is supposed among the Greeks to be rendered to gods at the altars, and images, and temples, is in reality offered to demons.
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Arnobius, Against the Heathen Direct teaching
...impossible to think that anyone believes this, because we see that of these things brought to their altars, nothing is added to or reaches the substance of the deities. Either incense is offered, and it disappears as it melts on the coals; or only the life of the victim is offered to the gods, and its blood is licked up by dogs; or if any flesh is placed on the altars, it is set on fire in the same way, and is destroyed and falls into ashes. Unless perhaps the god takes hold of the souls of the victims, or eagerly breathes in the fumes and smoke that rise from the blazing altars, and feeds on the odors that the burning flesh gives out, still wet with blood and damp with its former juices. But if a god, as is said, has no body and cannot be touched at all, how is it possible that what has no body should be nourished by bodily things? How can what is mortal support what is immortal, and help and give vitality to that which it cannot touch? Therefore this reason for sacrifices is not valid, it seems; nor can anyone say that sacrifices are maintained for this reason, that the deities are nourished by them and supported by feeding on them.
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Lactantius, The Divine Institutes Supporting witness
...we, on the other hand, do not insist that anyone should be forced, whether willing or unwilling, to worship our God, who is the God of all men. Nor are we angry if anyone does not worship Him. For we trust in the majesty of Him who has power to punish contempt shown toward Himself, just as He also has power to punish the troubles and injuries inflicted on His servants. And so, when we suffer such impious things, we do not resist even with a word. Instead, we leave vengeance to God. We do not act like those who want to seem to be defenders of their gods, and who rage without restraint against those who do not worship them. From this it may be understood that it is not good to worship their gods, since men should have been led to what is good by what is good, and not by evil. But because this is evil, even its service is without good. But they say that those who destroy religious systems must be punished. Have we destroyed them in a worse way than the nation of the Egyptians, who worship the most shameful images of beasts and cattle, and adore as gods some things that it is shameful even to speak of? Have we done worse than those same people who, while they say that they worship t
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Tertullian, On Idolatry Supporting witness
With what mouth will a Christian frankincense-seller, if he shall pass through temples, with what mouth will he spit down upon and blow out the smoking altars, for which himself has made provision?
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Apostolic Constitutions, Apostolic Constitutions Supporting witness
to offer to You a pure and unbloody sacrifice, which by Your Christ You have appointed as the mystery of the new covenant, for a sweet savour, through Your holy child Jesus Christ, our God and Saviour, through whom glory, honour, and worship be to You in the Holy Spirit, now and always, and for all ages.
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Lactantius, The Divine Institutes Supporting witness
...erers with sacrifices. And they place their own souls to be burned with the same incense on hateful altars. These miserable men are also angry because others do not perish in the same way. This shows an unbelievable blindness of mind. For what can those see who do not see the sun? As if, if they were gods, they would need the help of men against those who despise them. Why, then, are they angry with us, if they have no power to do anything? Unless it is that they are destroying their gods, whose power they do not trust, they are more irreligious than those who do not worship them at all. Cicero, in his Laws, while commanding men to come to sacrifices with holiness, says, "Let them put on piety; let them lay aside riches. If anyone acts otherwise, God Himself will be the avenger." This is well said. For it is not right to lose hope about God, whom you worship for this reason, because you think Him powerful. For how can He avenge the wrongs done to His worshipers, if He is unable to avenge His own? Therefore I wish to ask them whom they especially think they are serving when they force people to sacrifice against their will. Is it those whom they force? But that is not a kindness
Did early Christians speak of a Christian altar?
Several early Christian texts use altar language for Christian worship, especially in relation to oblation, the Eucharist, or the Lord's table. The wording is not uniform, but the sources do show that altar language was applied to Christian worship in some contexts.
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Irenaeus, Fragments from the Lost Writings of Irenæus Direct teaching
...he prayers of the saints.” Furthermore, Paul urges us “to present our bodies as a living sacrifice, holy and acceptable to God, which is your reasonable service.” And again, “Let us offer the sacrifice of praise, which is the fruit of our lips.” These offerings are not according to the law, which the Lord removed by canceling it, but are according to the Spirit, for we must worship God “in spirit and in truth.” Therefore, the offering of the Eucharist is not physical but spiritual, and in this respect, it is pure. For we offer to God the bread and the cup of blessing, thanking Him for commanding the earth to produce these fruits for our nourishment. Then, after perfecting the offering, we invoke the Holy Spirit, so that He may make this sacrifice—both the bread as the body of Christ and the cup as the blood of Christ—so that those who receive these symbols may obtain forgiveness of sins and eternal life. Those who perform these offerings in remembrance of the Lord do not align with Jewish practices, but by performing the service in a spiritual manner, they are called sons of wisdom.
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Irenaeus, Against Heresies: Book IV Direct teaching
Therefore, as the Church offers with single-mindedness, her gift is rightly considered a pure sacrifice to God. As Paul also says to the Philippians, “I am full, having received from Epaphroditus what you sent, a fragrant aroma, an acceptable sacrifice, pleasing to God.” It is necessary for us to make an offering to God, and in everything to be found grateful to God our Maker, with a pure mind, sincere faith, well-grounded hope, and fervent love, offering the first fruits of His created things. The Church alone offers this pure offering to the Creator, giving thanks and offering what is taken from His creation. But the Jews do not offer in this way: their hands are full of blood because they have not received the Word, through whom offerings are made to God. Likewise, none of the assemblies of the heretics offer this. Some claim that the Father is different from the Creator, thus when they offer what belongs to our creation, they portray Him as covetous of another’s property and desiring what is not His own. Others, who assert that the things around us originated from apostasy, ignorance, and passion, offend their Father by offering the fruits of ignorance, passion, and apostasy, r
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Apostolic Constitutions, Apostolic Constitutions Direct teaching
... the Lord God, that the good God will accept it through the mediation of His Christ on His heavenly altar, as a sweet-smelling fragrance. Let us pray for this church and people. Let us pray for every bishopric, every presbytery, all the deacons and ministers in Christ, and for the whole congregation, that the Lord will keep and preserve them all. Let us pray for kings and those in authority, that they may be peaceable toward us, so that we may have and live a quiet and peaceable life in all godliness and honesty, 1 Timothy 2:2. Let us remember the holy martyrs, that we may be considered worthy to share in their trial. Let us pray for those who have departed in the faith. Let us pray for the good tempering of the air and the full ripening of the fruits. Let us pray for those who are newly enlightened, that they may be strengthened in the faith, and that all may be comforted by one another. Raise us up, O God, by Your grace. Let us stand up and dedicate ourselves to God through His Christ. And let the bishop say: O God, who are great, and whose name is great, who are great in counsel and mighty in works, the God and Father of Your holy child Jesus our Savior, look down on us and o
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Early Liturgies, Divine Liturgy of St. James Direct teaching
... a revelation of heavenly mysteries, and has appointed us to this ministry by the power of Your all-holy Spirit: grant, O Sovereign, that we may become servants of Your new covenant and ministers of Your pure mysteries. Receive us as we come near to Your holy altar, according to the greatness of Your mercy, so that we may become worthy to offer to You gifts and sacrifices for our transgressions and for those of the people. And grant to us, O Lord, that with all fear and a pure conscience we may offer to You this spiritual and bloodless sacrifice. Graciously receive it at Your holy and spiritual altar above the skies as an odor of a sweet spiritual fragrance, and in answer send down on us the grace of Your all-holy Spirit.
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Early Liturgies, Liturgy of Adaeus and Maris Direct teaching
...mighty God, help my weakness by Your mercy and the help of Your grace. Make me worthy to offer this oblation before You, for the common help of all, and for the praise of Your Trinity, O Father, Son, and Holy Ghost.
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Dionysius of Alexandria, Epistles and Epistolary Fragments Direct teaching
...who had heard the giving of thanks and had answered Amen with the others, who had stood at the holy table and had stretched forth his hands to receive the blessed food, and had received it, and for a very long time had been a partaker of the body and blood of our Lord Jesus Christ. From now on I told him to be of good courage, and to approach the sacred elements with a firm faith and a good conscience, and become a partaker of them. But he does not stop his wailing, and shrinks from approaching the table. And scarcely, when urged, can he bear to be present at the prayers.
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Hippolytus, Exegetical Fragments Direct teaching
...om her as both God and man, without confusion of the one with the other. And "she has furnished her table" means the promised knowledge of the Holy Trinity. It also refers to His honored and undefiled body and blood, which are given day by day and offered sacrificially at the spiritual and divine table, as a memorial of that first and ever-memorable table of the spiritual and divine supper. And again, "She has sent forth her servants." That is, Wisdom has done this, that is, Christ, calling them with a lofty proclamation. "Whoever is simple, let him turn to me," she says. This clearly refers to the holy apostles, who traveled through the whole world and called the nations to the true knowledge of Him by their lofty and divine preaching. And again, "And to those that want understanding she said"—that is, to those who have not yet received the power of the Holy Spirit—"Come, eat of my bread, and drink of the wine which I have mingled for you." This means that He gave His divine flesh and honored blood to us, for us to eat and drink for the forgiveness of sins.
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Cyprian, Epistles Supporting witness
You offer this sacrifice to God; you celebrate this sacrifice without intermission day and night, being made victims to God, and exhibiting yourselves as holy and unspotted offerings, as the apostle exhorts and says, I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable unto God.
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Irenaeus, Against Heresies: Book IV Supporting witness
so did the Word give to the people that very precept as to the making of oblations, although He stood in no need of them, that they might learn to serve God: thus is it, therefore, also His will that we, too, should offer a gift at the altar, frequently and without intermission.
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Irenaeus, Against Heresies: Book IV Supporting witness
1. The oblation of the Church, therefore, which the Lord gave instructions to be offered throughout all the world, is accounted with God a pure sacrifice, and is acceptable to Him;
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Irenaeus, Fragments from the Lost Writings of Irenæus Supporting witness
And then, when we have perfected the oblation, we invoke the Holy Spirit, that He may exhibit this sacrifice, both the bread the body of Christ, and the cup the blood of Christ, in order that the receivers of these antitypes may obtain remission of sins and life eternal.
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Early Liturgies, Liturgy of Adaeus and Maris Supporting witness
...se he brings his hands together over his chest in the shape of a cross. He kisses the middle of the altar and receives the upper oblation with both hands. Then, looking up, he says:
More related quotations from this section 2 shown
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Early Liturgies, Liturgy of Adaeus and Maris Supporting witness
He kisses the altar in the middle, and receives with both hands the upper oblation; and looking up, says:—
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Lactantius, The Epitome of the Divine Institutes Supporting witness
this is true worship, when a man offers upon the altar of God the pledges of his own mind.
Did early Christians believe the real altar was heavenly or spiritual?
Some early sources say the altar is in heaven or speak of a spiritual altar connected to prayer, thanksgiving, and sacrifice. These texts present Christian worship as directed beyond physical sacrifices to a spiritual reality.
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Irenaeus, Against Heresies: Book IV Direct teaching
The altar, then, is in heaven (for towards that place are our prayers and oblations directed);
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Clement of Alexandria, The Stromata (Miscellanies) Direct teaching
The altar, then, that is with us here, the terrestrial one, is the congregation of those who devote themselves to prayers, having as it were one common voice and one mind.
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Lactantius, The Divine Institutes Direct teaching
Therefore, upon the altar of God, which is truly very great, and which is placed in the heart of man, and cannot be defiled with blood, there is placed righteousness, patience, faith, innocence, chastity, and abstinence.
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Origen, Against Celsus Supporting witness
...rity of the others. In the same way, when they criticize us because we do not think it necessary to worship the Divine Being by building lifeless temples, we present our temples to them. And we show, at least to those who are not blind and senseless, like their senseless gods, that there is no comparison between our statues and the statues of the heathen. There is also no comparison between our altars, with what we may call the incense rising from them, and the heathen altars, with the fat and blood of the sacrifices. Nor, finally, is there any comparison between the temples of senseless gods, admired by senseless men who have no divine faculty for perceiving God, and the temples, statues, and altars that are worthy of God. Therefore, it is not true that we object to building altars, statues, and temples because we have agreed to make this the mark of a secret and forbidden society. Rather, we do so because we have learned from Jesus Christ the true way of serving God. And we shrink from whatever, under a pretense of piety, leads those into utter impiety who abandon the way marked out for us by Jesus Christ. For He alone is the way of piety, as He truly said, "I am the way, the
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Early Liturgies, Divine Liturgy of St. Mark Supporting witness
O God, receive at Your holy, heavenly, and spiritual altar in the wide heavens, through Your ministering archangels, the thank offerings of those who offer sacrifice and oblation, and of those who want to offer much or little, in secret or openly, but do not have anything to give.
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Early Liturgies, Divine Liturgy of St. Mark Supporting witness
Accept, O God, by Your ministering archangels at Your holy, heavenly, and reasonable altar in the spacious heavens, the thank-offerings of those who offer sacrifice and oblation, and of those who desire to offer much or little, in secret or openly, but have it not to give.
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Tatian, The Diatessaron Supporting witness
... you have spoken truly." The woman said to him, "My lord, I see that you are a prophet. Our fathers worshipped on this mountain, and you say that Jerusalem is the place where people must worship." Jesus said to her, "Woman, believe me, the hour is coming when you will worship the Father neither on this mountain nor in Jerusalem. You worship what you do not know, but we worship what we know, because salvation is of the Jews. But the hour is coming, and now is, when the true worshippers will worship the Father in spirit and truth, for the Father also seeks such people to worship him. God is Spirit, and those who worship him must worship in spirit and truth." The woman said to him, "I know that the Messiah is coming, and when he has come, he will teach us everything." Jesus said to her, "I who speak to you am he."
Common Questions
Did the early Christians have altars?
They rejected pagan altars, but some early Christian writers used altar language for the Church, the heavenly altar, or the Eucharist.
Did early Christians offer sacrifice at an altar?
They spoke of sacrifice mostly as prayer, thanksgiving, and the Eucharist, not as animal sacrifice like the pagan temples.
What Bible passages were used about altars in Christian worship?
Hebrews 13:10, Revelation 8:3, and the altar passages in Exodus and Chronicles are the main background texts.
Source Index for Altars in Christian Worship
The guided sections above show the strongest quotations. This compact index highlights 160 ranked source links from 227 compiled sources for deeper study.
Source index 160 ranked links shown
Early Christian Writings 80 shown of 136
Primary-source quotations from early Christian writers and church documents.
Bible Passages 80 shown of 91
Related Bible passages saved for comparison with the early Christian quotations.