For those who need the abbreviated version, Christians traditionally observe the Lord's Day, the day of the commemoration of His resurrection, which is not a replacing of the Sabbath but something different altogether-- a "fulfillment" of the principles of the Sabbath centered on Christ's atoning work. (Which is why Christians and Catholics who wish each other a "good Sabbath" on Sundays will infuriate Messianics and Seventh Day Adventists, who, technically, have a right to be infuriated, since it's not the same thing.) For a detailed explanation of the how and why, click here. and here.
Because I'm often told that I can't make a good case for the necessary observance of the Lord's Day vs the necessary observance of the Sabbath, here is a simple demonstration of the Biblical and Historical reasons for observing Sunday as The Lord's Day. It is information every Catholic should know and have on hand.
Isaiah 1:13: Bring no more vain offerings; incense is an abomination to me. New moon and Sabbath and the calling of convocations— I cannot endure iniquity and solemn assembly.
Isaiah opens with God's displeasure with the Jewish people and in particular with His displeasure over their Sabbath and feast observances. It sets us up to see what is going to happen.
Matt. 28:1: Now after the Sabbath, toward the dawn of the first day of the week, Mary Magdalene and the other Mary went to see the tomb.
Mark 16:2,9: Very early on the first day of the week, just after sunrise, they were on their way to the tomb. When Jesus rose early on the first day of the week, he appeared first to Mary Magdalene, out of whom he had driven seven demons.
John 20:1,19:Now on the first day of the week Mary Magdalene came to the tomb early, while it was still dark, and saw that the stone had been taken away from the tomb. That Sunday evening the disciples were meeting behind locked doors because they were afraid of the Jewish leaders. Suddenly, Jesus was standing there among them! "Peace be with you," he said.
Here, the authors of the Gospels, very purposely, reveal that Jesus' resurrection and appearances were on Sunday. They do this because Sunday was an important day in the life of the early Church, which you will see later from the historical proof I will provide.
Clearly, it was the apostolic tradition to gather to celebrate Eucharist on Sunday, "the first day of the week." Nothing is included in Scripture by accident. Luke makes sure to demonstrate this point because it was a departure from the way Jews worship.
Acts 20:7: On the first day of the week, when we were gathered together to break bread, Paul talked with them, intending to depart on the next day, and he prolonged his speech until midnight.
1 Cor. 16: On the first day of every week, each of you is to put something aside and store it up, as he may prosper, so that there will be no collecting when I come.Here, Paul is giving instructions. He says to make sure the contributions are gathered on the "first day of the week." (Sunday.) They can do this because that is the day they gather for worship, therefore this scripture demonstrates that Christians, unlike Jews, gathered on Sundays.
Col. 2:16-17: Therefore do not let anyone judge you by what you eat or drink, or with regard to a religious festival, a New Moon celebration or a Sabbath day. These are a shadow of the things that were to come; the reality, however, is found in Christ.There are not many scriptures more clear than this one: Paul here is teaching that while the feasts and sabbaths are not "wrong" to celebrate, they are only a shadow of which is to come: the reality in Christ. (Which is Our Lord, fully present in the Eucharist.) Therefore, he says: "let no one pass judgment any more over a Sabbath."
2 Thess. 2:15: So then, brothers, stand firm and hold to the traditions that you were taught by us, either by our spoken word or by our letter.
These are clear instruction to hold fast to apostolic tradition, whether it is oral or written. The 2,000+ year-old tradition of the Church is that the apostles changed the Sabbath day of worship from Saturday to Sunday, not only with apostolic authority (and this is a major point worth pausing on-- what IS apostolic authority if it is not to determine how and when and why we worship. Is not apostolic authority the authority conferred by God Himself to lead the Church?) but also with a clear understanding that the purpose and perpetual need for Shabbat is FULFILLED in Christ, who IS our Rest, Our peace, etc.
Heb. 4:8-9: For if Joshua had given them rest, God would not have spoken of another day later on. So then, there remains a Sabbath rest for the people of God...Regarding the day of rest, if Joshua had given rest, God would not later speak of "another day," which is Sunday, the new Sabbath. Sunday is the first day of the week. It is also the first day of the new creation brought about by our Lord's resurrection, which was on Sunday.
Heb. 7:12: For when there is a change in the priesthood, there is necessarily a change in the law as well.Because we have a new Priest (Jesus Christ) and a new sacrifice, (the Eucharist) we also have a new day of worship, which is Sunday.
Rev 1:10: It was the Lord's Day, and I was worshiping in the Spirit. Suddenly, I heard behind me a loud voice like a trumpet blast.
Again, nothing in scripture is "by accident." I had a pastor who used to say: "If it gets repeated, it's going to be on the test." John specifically points out that he witnesses the heavenly Eucharistic liturgy on Sunday, the Lord's day, the new day of rest in Christ.
Matt. 16:19; 18:18:
I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven. Truly I say to you, whatever you bind on earth shall have been bound in heaven; and whatever you loose on earth shall have been loosed in heaven.
Did you catch that? Jesus, in speaking to PETER, said: Whatever the Church binds on earth is bound in heaven. Since the resurrection, Mass has been principally celebrated on Sunday. Again, this comes down to the purpose of apostolic authority, as an ACTUAL authority, under the tutelage and protection of the Holy Spirit.
So there you have it... Catholics DO have a perfectly scriptural case to make regarding the "changing" (I prefer the word "transferring" or "observation of the fullness of" Shabbat to a Sunday, the day of Our Lord's Resurrection. If that isn't enough, let's take a quick look at just some of the historical evidence that points to the fact that the early Christians did absolutely worship in common on Sunday and observe the Lord's Day on that day.
On the Lord's own day, assemble in common to break bread and offer thanks, but first confess your sins so that your sacrifice may be pure." Didache, 14 (A.D. 90).
"If, therefore, those who were brought up in the ancient order of things have come to the possession of a new hope, no longer observing the Sabbath, but living in the observance of the Lord's Day, on which also our life has sprung up again by Him and by His death--whom some deny, by which mystery we have obtained faith, and therefore endure, that we may be found the disciples of Jesus Christ, our only Master." Ignatius, To the Magnesians, 9:1 (A.D. 110).
"The seventh day, therefore, is proclaimed a rest--abstraction from ills--preparing for the Primal Day,[The Lord's Day] our true rest; which, in truth, is the first creation of light, in which all things are viewed and possessed. From this day the first wisdom and knowledge illuminate us. For the light of truth--a light true, casting no shadow, is the Spirit of God indivisibly divided to all, who are sanctified by faith, holding the place of a luminary, in order to the knowledge of real existences. By following Him, therefore, through our whole life, we become impossible; and this is to rest." Clement of Alexandria, Stromata, 6:16 (A.D. 202).
"In fine, let him who contends that the Sabbath is still to be observed as a balm of salvation, and circumcision on the eighth day because of the threat of death, teach us that, for the time past, righteous men kept the Sabbath, or practiced circumcision, and were thus rendered "friends of God." For if circumcision purges a man since God made Adam uncircumcised, why did He not circumcise him, even after his sinning, if circumcision purges? At all events, in settling him in paradise, He appointed one uncircumcised as colonist of paradise. Therefore, since God originated Adam uncircumcised, and inobservant of the Sabbath, consequently his offspring also, Abel, offering Him sacrifices, uncircumcised and inobservant of the Sabbath, was by Him commended; while He accepted what he was offering in simplicity of heart, and reprobated the sacrifice of his brother Cain, who was not rightly dividing what he was offering. Noah also, uncircumcised--yes, and inobservant of the Sabbath--God freed from the deluge. For Enoch, too, most righteous man, uncircumcised and in-observant of the Sabbath, He translated from this world; who did not first taste death, in order that, being a candidate for eternal life, he might by this time show us that we also may, without the burden of the law of Moses, please God." Tertullian, An answer to the Jews, 2 (A.D. 203).
"The apostles further appointed: On the first day of the week let there be service, and the reading of the Holy Scriptures, and the oblation: because on the first day of the week our Lord rose from the lace of the dead and on the first day of the week He arose upon the world, and on the first day of the week He ascended up to heaven, and on the first day of the week He will appear at last with the angels of heaven." Teaching of the Apostles, 2 (A.D. 225).
"Hence it is not possible that the rest after the Sabbath should have come into existence from the seventh of our God; on the contrary, it is our Saviour who, after the pattern of His own rest, caused us to be made in the likeness of His death, and hence also of His resurrection." Origen, Commentary on John, 2:27 (A.D. 229).
"On the seventh day He rested from all His works, and blessed it, and sanctified it. On the former day we are accustomed to fast rigorously, that on the Lord's day we may go forth to our bread with giving of thanks. And let the parasceve become a rigorous fast, lest we should appear to observe any Sabbath with the Jews, which Christ Himself, the Lord of the Sabbath, says by His prophets that 'His soul hateth;' which Sabbath He in His body abolished." Victorinus, On the Creation of the World (A.D. 300).
"They did not care about circumcision of the body, neither do we. They did not care about observing Sabbaths, nor do we." Eusebius, Church History, 1:4,8 (A.D. 312).
"Also that day which is holy and blessed in everything, which possesses the name of Christ, namely the Lord's day, having risen upon us on the fourth of Pharmuthi (Mar. 30), let us afterwards keep the holy feast of Pentecost." Athanasius, Epistle 9:11 (A.D. 335).
"Fall not away either into the sect of the Samaritans, or into Judaism: for Jesus Christ henceforth hath ransomed thee. Stand aloof from all observance of Sabbaths, and from calling any indifferent meats common or unclean." Cyril of Jerusalem, Catechetical Lectures, 4:37 (A.D. 350).
"Christians must not judaize by resting on the Sabbath, but must work on that day, rather honouring the Lord's Day; and, if they can, resting then as Christians. But if any shall be found to be judaizers, let them be anathema from Christ." Council of Laodicea, Canon 29 (A.D. 360).
"For many other observances of the Churches, which are due to tradition, have acquired the authority of the written law, as for instance the practice of dipping the head three times in the layer, and then, after leaving the water, of tasting mingled milk and honey in representation of infancy; and, again, the practices of standing up in worship on the Lord's day, and ceasing from fasting every Pentecost; and there are many other unwritten practices which have won their place through reason and custom. So you see we follow the practice of the Church, although it may be clear that a person was baptized before the Spirit was invoked." Jerome, Dialogue against the Luciferians, 8 (A.D. 382).
"Then as one whom they must respect, there will be the presbyter among them and this will contribute to the security of the estate. There will be constant prayers there through thee hymns and Communions through thee; the Oblation on each Lord's Day." John Chrysostom, Acts of the Apostles, Homily 18 (A.D. 388).
"And on the day of our Lord's resurrection, which is the Lord's day, meet more diligently, sending praise to God that made the universe by Jesus, and sent Him to us, and condescended to let Him suffer, and raised Him from the dead. Otherwise what apology will he make to God who does not assemble on that day to hear the saving word concerning the resurrection, on which we pray thrice standing in memory of Him who arose in three days, in which is performed the reading of the prophets, the preaching of the Gospel, the oblation of the sacrifice, the gift of the holy food?" Apostolic Constitutions, 2,7:59 (A.D. 400).
"Well, now, I should like to be told what there is in these ten commandments, except the observance of the Sabbath, which ought not to be kept by a Christian,--whether it prohibit the making and worshipping of idols and of any other gods than the one true God, or the taking of God's name in vain; or prescribe honour to parents; or give warning against fornication, murder, theft, false witness, adultery, or coveting other men's property? Which of these commandments would any one say that the Christian ought not to keep? Is it possible to contend that it is not the law which was written on those two tables that the apostle describes as 'the letter that killeth,' but the law of circumcision and the other sacred rites which are now abolished? But then how can we think so, when in the law occurs this precept, 'Thou shall not covet,' by which very commandment, notwithstanding its being holy, just, and good, 'sin,' says the apostle, 'deceived me, and by it slew me?' What else can this be than 'the letter' that 'killeth'?" Augustine, Spirit and the Letter, 23:14 (A.D. 412).
"He [Constantine] also enjoined the observance of the day termed the Lord's day, which the Jews call the first day of the week, and which the pagans dedicate to the sun, as likewise the day before the seventh, and commanded that no judicial or other business should be transacted on those days, but that God should be served with prayers and supplications. He honored the Lord's day, because on it Christ arose from the dead, and the day above mentioned, because on it he was crucified." Sozomon, Ecclesiastical History, 1:8 (A.D. 443).
"It has come to my ears that certain men of perverse spirit have sown among you some things that are wrong and opposed to the holy faith, so as to forbid any work being done on the Sabbath day. What else can I call these but preachers of Antichrist, who, when he comes, will cause the Sabbath day as well as the Lord's day to be kept free from all work. For, because he pretends to die and rise again, he wishes the Lord's day to be had in reverence; and, because he compels the people to judaize that he may bring back the outward rite of the law, and subject the per-tidy of the Jews to himself, he wishes the Sabbath to be observed. For this which is said by the prophet, 'Ye shall bring in no burden through your gates on the Sabbath day', could be held to as long as it was lawful for the law to be observed according to the letter. But after that the grace of Almighty God, our Lord Jesus Christ has appeared, the commandments of the law which were spoken figuratively cannot be kept according to the letter. For, if any one says that this about the Sabbath is to be kept, he must needs say that carnal sacrifices are to be offered: he must say too that the commandment about the circumcision of the body is still to be retained. But let him hear the Apostle Paul saying in opposition to him, 'If ye be circumcised, Christ profiteth you nothing.’” Pope Gregory the Great [regn. A.D. 590-604], To the Roman Citizens, Epistle 13:1 (A.D. 597).
Let us celebrate the Lord's Day, beginning by gathering together at the Eucharistic Sacrifice, uniting our prayers to the priest as he offers up Our Passover Lamb to the Father in union with the Holy Spirit.
Special thanks to John over at Scripture Catholic who has compiled these scriptures on his website, at http://www.scripturecatholic.com/sunday_worship.html
Wow, try talking to any religiously educated Jew who is willing, about the way that Christians take Jewish scripture literally, without the benefit of all the centuries, nay, millenia of understanding, meaning, commentary, interpretation etc. It just plain doesn't make sense for Christians, specifically the average John, Mary, Joseph and Christine, to try and give interpretation on "Old Testament" scripture. You're essentially taking someone else's scripture, which is already interpreted, co-opting it, and then telling them among other what it means! That makes about as much sense as a practicing Jew telling a Christian the meaning of Revelations! Isaia's message was to a specific generation! You cannot take isolated verses as a proof text and run off making a whole religious practice based on that out of context.
ReplyDeleteNow to really flip your wig: It's irrelevant! The Shabbath was given to the Jews as a heritage! Gentiles are FORBIDDEN to properly observe the sabbath, so it really doesn't matter. It's a capital offense! The JW's and Seventh Day Adventists have a partial point, however, they don't properly observe the sabbath anyway, really they just refrain from working and worship on that day, but that is not full sabbath observance. The whole idea of gentile Christians debating whether they should "observe" the sabbath is really what is in vain, not Jews observing the Sabbath. The Jews of Isaiah's time were not sincere, that's why it was in vain. "Bring no more vain offerings; incense is an abomination to me. New moon and Sabbath and the calling of convocations— I cannot endure iniquity and solemn assembly." Any reading of this verse which is other than what it says "bring no more vain offerings", is just plain outrageous. You can put it in any context and it is the same "vain offering". A vain offering is one which is insincere. Period. "New moon and Sabbath and the calling of convocations— I cannot endure iniquity and solemn assembly." I mean, how much simpler does it get? If the people's sabbaths are not what they're supposed to be, why does God wan them? So simple. It doesn't do away with the sabbath for the Jews, it basically says, "Get your act togehter. Get right with God." Period. As far as Catholics are concerned, you never had the sabbath to begin with, so it is just a non-issue.