§ 17.7. =Christian Worship.=--Even in Jerusalem, where the temple ordinances were still observed, the religious needs of the Christian community demanded that separate services of a distinctly Christian character should be organized. But just as the Jewish services of that day consisted of two parts--the ministry of the word for purposes of instruction and edification in the synagogues, and the symbolic service of a typical and sacramental character in the temple,--the Christian service was in like manner from the first divided into a homiletical-didactic part, and a eucharistic-sacramental part.--=The Homiletical and Didactic part=, on account of the presence of those who were not Christians, must have had, just like the synagogue service, alongside of its principal aim to instruct and edify the congregation, a definite and deliberately planned missionary tendency. The church in Jerusalem at the first held these _morning_ services in one of the halls of the temple, where the people were wont to assemble for prayer (Acts ii. 46; iii. 1, 11); but at a later period they were held in private houses. In the Gentile churches they seem from the first to have been held in private houses or in halls rented for the purpose. The service consisted in reading of portions of the Old Testament, and at a later period, portions of the Apostolic Epistles and Gospels, and in connection therewith, doctrinal and hortatory discourses, with prayer and singing of psalms. It is more than probable that the liberty of teaching, which had prevailed in the synagogues (Luke ii. 46; iv. 16; Acts xiii. 15), was also permitted in the similar assemblies of Jewish Christians (Acts viii. 4; xi. 19; James iii. 1); and it may be concluded from 1 Cor. xiv. 34 that this also was the practice in Gentile-Christian congregations. The apparent contradiction of women as such being forbidden to speak, while in 1 Cor. xi. 5 it seems to be allowed, can only be explained by supposing that in the passage referred to the woman spoken of as praying or prophesying is praying in an ecstasy, that is, speaking with tongues (1 Cor. xiv. 13-15), or uttering prophetic announcements, like the daughters of Philip (Acts xxi. 9), and that the permission applies only to such cases, the exceptional nature of which, as well as their temporary character, as charismatic and miraculous gifts, would prevent their being used as precedents for women engaging in regular public discourse (1 Thess. v. 19). In 1 Cor. xiv. 24 the ἰδιῶται (synonymous with the ἀμύητοι in the statutes of Hellenic religious associations) are mentioned as admitted along with the ἀπίστοι to the didactic services, and, according to _v._ 16, they had a place assigned to them separate from the congregation proper. We are thus led to see in them the uninitiated or not yet baptized believers, that