Answering questions Christians have about the Passover Seder

As passover will soon be upon us, and Holy Week has officially begun, there are some questions every year about the orthodoxy of holding a seder meal in a Christian home. Some very conservative Catholic homes participate in seder meals with Jews or hold their own, and others absolutely reject and forbid the holding of seder meals, calling it a sin. Which is the correct position?

There are several theological layers to unpack here but I will try to be brief and simple. The purpose of the passover seder is the ritual "telling" (this is what the term "Haggadah," the name of the books from which the ritual is read during the seder, means) of the passover story. It is a ritual mentioned in the Torah, and of primary importance to the Jewish people then and now. Because of our shared salvation history, it is beneficial to Christians to attend and understand the passover, and thus to participate in the passover seder. Neverthless there are many questions from Christians each year as they consider adding additional layers of meaning to their holy week observances and discovering the seder meal.

1. Understanding the Old and New Law.

Before the Catholic Church was born on Pentecost, the people of God were under the Old Covenant, the law of Moses. Under the law of Moses, the observance of the Passover was a requirement, for which Judaism has developped a liturgical rite held in the home or the community. The Passover is NOT a salvific requirement, nor is it a liturgical rite, of the Church. It's observance today belongs to the Jews who have rejected Jesus Christ as the promised messiah. However, it belongs to our history as well, because "salvation is from the Jews." (John 4:22)
The person of Jesus Christ, our passover lamb, is in fact the requirement fulfilled (Matthew 5:17-18). Those of us who are familiar with salvation history and the Bible understand and recognize how perfectly Jesus' messiahship is visible in the study of the Old Covenant. Nevertheless, no act of obedience to the Old Law is salvific in and of itself for Christians-- Christians must follow Jesus, and only following Jesus are we saved. Many Christians participate in the Seder because it is "biblical," and yet miss the point that it is not their own Liturgical Rite to hold. Christians have accepted Jesus Christ, the second person of the Trinity, as the Messiah, and are thus given the Holy Eucharist and the sacrament of Holy Orders (the priesthood), which Jesus Himself instituted at the Last Supper (which scholars believe was a Passover seder) and THAT is our "salvific requirement"-- the biblical participation in the mass is a real participation in the life and body of Christ. For Christians, although it is profound and meaninful, the observation of the passover ritual is only a shadow of this reality. (Colossians 2:17)

Therefore, Christians who find meaning in the passover ritual will find endless meaning in the Holy Mass, and it is THERE that the Church has its own liturgical rite. Seder meals, then, according to the Bishops, should never be organized in such a way as to imitate or overshadow the importance of our participation in the mass.

Different Catholics have different ways of ensuring that-- some do not hold passover meals at all, which is fine, and others hold them but make it very clear that what they are doing is valuable but very different from the importance of participation in the Christian Meal, in the same way that many Catholics celebrate and observe Hannukah, for example, while recognizing that it's liturgical value in the year does not overshadow the importance of recognizing and celebrating and remembering the birth of Our Lord.

Because the Passover Seder belongs to the Jewish liturgy, our Bishops have encouraged us, both out of senstivity to our Jewish friends and out of the need for CLEAR catechesis, not to alter or change the seder in any way from the traditional Jewish manner of holding it if we are holding it in public places or in eceumenical settings. Many Christians (mostly protestants) offer  "Messianic Seders." This is absolutely outrageous to Jews and should be avoided at all costs.

Catholics are encouraged by the Bishops to participate in an AUTHENTIC Jewish Seder, which, if they have taken their responsibility to learn the faith will catechize and teach them all they need to know about the Old Covenant, Salvation history, and the reason Jesus is the Messiah without their needing to alter or change the words or actions, much in the same way that attendance at a Jewish synagogue for Shabbat services will catechize them (presuming they have done the preliminary work of understanding the role of Judaism within salvation history)  without their needing to alter or change the liturgy of the Jews.

Here is what the Bishops have said:

"God's Mercy Endures Forever: Guidelines on the Presentation of Jews and Judaism in Catholic Preaching" by the USCCB's Bishop's Committee on the Liturgy:

28. It is becoming familiar in many parishes and Catholic homes to participate in a Passover Seder during Holy Week. This practice can have educational and spiritual value. It is wrong, however, to "baptize" the Seder by ending it with New Testament readings about the Last Supper or, worse, turn it into a prologue to the Eucharist. Such mergings distort both traditions. The following advice should prove useful:
When Christians celebrate this sacred feast among themselves, the rites of the haggadah for the seder should be respected in all their integrity. The seder . . . should be celebrated in a dignified manner and with sensitivity to those to whom the seder truly belongs. The primary reason why Christians may celebrate the festival of Passover should be to acknowledge common roots in the history of salvation. Any sense of "restaging" the Last Supper of the Lord Jesus should be avoided .... The rites of the Triduum are the [Church's] annual memorial of the events of Jesus' dying and rising (Bishops' Committee on the Liturgy Newsletter, March 1980, p. 12).

2. Practical guidelines for those interested in holding a seder meal.

First, consider your audience. A Parish hosting a seder meal would be following the Bishops' guidelines better, for example,  by hosting a joint Jewish/Catholic seder meal according to the Jewish tradition.
On the other hand, it would benefit everyone to also provide a bible study at some point around the meal (not the same day, or during) to explain the passover with a Christian worldview.
A seder held for a group, club, or bible study, likewise, would be better off holding a traditional Jewish seder and if possible, asking for help from a Jewish teacher in the preparation and delivery.
A family, of course, or groups of families, would be fine observing it either way, have much more freedom to explain or catechize DURING the event... a freedom which would be clearly out of place in a public event.
It is also helpful to think about how to engage all those present. A seder meal that includes many children will naturally need more "involvement" and games than one primarily consisting of adults, who can sit through long readings and prayerful considerations.

Second, consider the purpose of the passover. Passover seders are held on certain days and according to the Jewish calendar, in a certain order and within a certain framework.  It is very meaningful, then, to maintain these dates and methods.
Any attempt to alter the ritual renders it devoid of the full meaning it holds FOR the Jews... and thus handicaps a Christian who wants to understand more deeply the roots of his/her own faith.While there is a lot of freedom there and you will want to read many different Haggadahs to find the one that "fits" your particular needs, it is important to maintain a sensitivity to the "correct" way of handling each part of the telling.

And lastly, the passover is only one part of many feasts observed by the people of the Old Covenant. If you consider participation in the passover, please also consider participation in the other feasts and explore the fullness of our salvation history. But if you do so, please spend an equal amount of time studying the SACRAMENTS of the Church, which are defined as "efficacious signs of grace, instituted by Christ and entrusted to the Church, by which divine life is dispensed to us, "and the reasons why Christ instituted each one. In the sacraments are the fruit of the Jewish feasts for God's people IN Christ. We see elements of each feast and sabbath in each one, and the more we study them, the more fully we understand and live our Christian faith. It would be a terrible tragedy for a Christian to observe the passover, and yet skip mass each week. Likewise, it would be a terrible tragedy for a Christian to observe Hannukah and skip Christmas, to observe Shabbat and skip the Lord's Day, etc. And yet we see this more and more as many protestant Christians, seeking deeper meaning, more truth, and liturgy which their souls crave leave the protestant churches to join messianic congregations in which a somewhat artificial (in that it is not accepted by Jews)  form of Judaism is taught. If you are a Catholic Christian today, you are able and encouraged to participate FULLY in salvation--- by participating in the sacraments of grace. This is a great treasure and storehouse of grace for you and your family. I encourage you to study, love, and participate in the Jewish liturgical year, but I also remind you that the Church year exists for your Christian soul, and exhort you not to neglect it.

3. Understanding the connections and distinguishing  the differences between the Passover Meal and the Mass:

The following is a transcript of a talk by my favorite Bible Scholar, Scott Hahn that should help you to understand the connection between the passover and the lamb's supper: 

The Institution of the Eucharist in Scripture

The Catholic Church claims that Christ is really present in the Eucharist, that the sacrifice of calvary is repeated at every Mass, and that he gives Himself to us in Holy Communion as food unto eternal life.

With this in mind, let's look at Scripture. Luke 22, verse 15, our Lord says, "I have earnestly desired to eat this Passover with you." So we are assured that the Last Supper in the Upper Room was a Passover meal. In Mark 14, verses 22 through 26, we hear the words of institution, "And as they were eating He took bread and blessed and broke it and gave it to them and said, 'Take, this is my body.' And He took a cup and when He had given thanks, He gave it to them and they drank all of it and He said to them, 'This is my blood of the New Covenant which is poured out for many. Truly I say to you, I shall not drink again of the fruit of the vine until that day when I drink it new in the kingdom of God.'"

You could also say it this way: that if the Passover isn't finished until Calvary, I would suggest that Calvary is really begun in the Upper Room with the Eucharist. When does Jesus' sacrifice really begin? Well, He insists on the fact that His life is not being taken away from Him. He is laying it down. Now in the trial, in the passion, it's being taken away; but in the Upper Room, prior to all of that, Jesus lays it down. He says, "This is my body. This cup is the blood of the New Covenant."

What happens when you differentiate and separate body and blood? You signify death. When your body and your blood are separated, death begins. That's obvious, I think. So Jesus is symbolically and actually beginning the sacrifice. St. Augustine has said that Our Lord held himself in his own hands and commenced the sacrifice of the New Covenant Passover as He was transforming the old. Calvary really began in the Old Testament Passover being celebrated in the Upper Room, when the Eucharist was instituted and the Passover Eucharist of the New Covenant really isn't over until Calvary, when He says, "It is finished."

No wonder St. Paul says in 1st Corinthians 5, "Christ, our Passover, has been sacrificed for us." Therefore, what? Therefore we don't have any more sacrificial offerings or ceremonies or feasts and so on to celebrate because all those ceremonies are outdated and done with? No. He says, "Christ, our Passover, has been sacrificed; therefore, let us keep the feast." And he goes on to talk about how we take out the leaven of insincerity and we have this unleavened bread. What's he talking about? Christ, our Passover has been sacrificed; therefore, we've got to achieve the whole goal of that sacrifice, the second half is communion where we eat the lamb.

Now you can't eat a lamb cookie in Egypt. If you didn't like lamb, you couldn't have your wife make lamb bread, little biscuits in the shape of a lamb and say, "God, you understand, we just can't stand the stuff." No, you do that, your firstborn would die. You had to eat the lamb. Jesus Christ has said to us, "My flesh is food indeed and my blood is drink indeed. He who eats my flesh and drinks my blood has everlasting life."

Let's turn to John 6 and see the context in which he says that. John 6, verse 4 tells us, "Now the Passover, the feast of the Jews was at hand." So everything that transpires within John 6 is within the context of the Passover. Jesus is talking to them now. At the time of the Passover, after multiplying these loaves, ending up filling twelve baskets with the fragments from the five barley loaves, He uses that as his point of departure for one of the most important sermons that He ever preaches and also one of the most disastrous from a human perspective.

He goes on talking about this bread and He goes on talking about Moses in context with that bread. For instance, in verse 32, "Jesus then said to them, 'Truly, truly, I say to you it was not Moses who gave you the bread from heaven. My Father gives you the true bread from heaven, for the bread of God is that which comes down from heaven and gives life to the world.' They said to him, 'Lord, give us this bread always.'" Welfare state! "Jesus said to them, 'I am the bread of life. He who comes to me shall not hunger and he who believes in me shall not thirst.'" And He goes on talking about this some more. The Jews would then murmur at him in verse 41 because He said, "I am the bread which came down from heaven."

They're thinking, "What is He talking about? This guy is Joseph's son. How does He say, 'I've come down from heaven?'" They only look at it from a human perspective. They don't see that He's the divine Son of God. Verse 47, "Truly, truly, I say to you, he who believes has eternal life. I am the bread of life. Your fathers ate the manna in the wilderness and they died. This is the bread which comes down from heaven, that a man may eat of it and not die. I am the living bread which came down from heaven.'"

How often did they eat the manna? Every day. How often do we receive the Bread of Life? Every day. This is not a once for all sacrifice, like many anti-Catholics allege in the sense that Christ is sacrificed and now there's nothing more to be done. Jesus Christ is sacrificed as priest and as victim, as lamb and as firstborn son and as the Bread of Life, he gives himself to us as well as the unleavened bread of the Passover meal, which commenced, of course, the whole feast of unleavened bread the week after the Passover celebration. Jesus Christ is the Bread of Life, the unleavened bread of God which came down from heaven which the Israelites received every day, the manna of the New Covenant.

Christ through the Holy Spirit makes himself available as the Lamb of God to be consumed continuously. That's the whole point of the Resurrection, incidentally. The Holy Spirit raises up that body and glorifies it so supernaturally that body and blood which is glorified may be internationally distributed through the elders and priests of the Church so that all of God's children can be bound back to the Father in the New Covenant sacrifice of Christ. He didn't die again. He's not bleeding and he's not suffering. He's reigning in glory and giving us his own flesh and blood.

Where do you get that? From the Old Testament -- the manna, the Passover, the sacrifice as it's described on Calvary as it's initiated in the Upper Room and as he states right here in verse 51. "If anyone eats of this bread, he will live forever and the bread which I shall give for the life of the world is my flesh." Jews stop, wait a second. Hold the phone. "John, what do you mean 'my flesh?'" Verse 52, "The Jews then disputed among themselves saying, 'How can this man give us his flesh to eat?'" Cannibalism, paganism, barbarism, sin in the highest degree.

So did Jesus say to them, "I didn't mean it, guys. I was just kind of, you know, using hyperbole or metaphor." No. He actually intensifies the scandal. He actually raises the obstacle even higher. "He said to them, 'Truly, truly, I say to you unless you eat the flesh of the son of man and drink his blood,' which Leviticus condemns, the drinking of blood, 'unless you eat my flesh and drink my blood, you have no life in you. He who eats my flesh and drinks my blood has eternal life and I will raise him up on the last day. For my flesh is food indeed and my blood is drink indeed. He who eats my flesh and drinks my blood abides in me and I in him.'"

He said that four times in four different ways.

In verse 60, "Many of His disciples when they heard it said, 'This is a hard saying. Who can listen to it?'" That is an understatement. "Jesus, however, knowing in Himself that His disciples murmured at it" (the disciples, the followers, the spiritual proteges, not just the crowd now, the disciples themselves are taking offense at this and murmuring and grumbling), "said to them, 'Do you take offense at this? Then what if you were to see the son of man ascending to where He was before? It is the Spirit that gives life; the flesh is of no avail. The words that I have spoken to you are spirit and life.'"

What words? That you've got to eat my flesh and drink my blood, those words.

In 63 we discover why Christ's flesh and blood will be so powerful and animating for supernatural life. Verse 66, "After this, many of His disciples drew back...." We get the impression that the vast majority of them said, "This is just too much." "...and no longer went about with him. And Jesus turned to the twelve;" he didn't apologize. He didn't say, "Now that we're down to twelve, I'll tell you what I really meant." He didn't say that at all. In fact he is perfectly willing for this obstacle to remain scandalous even to the twelve. "Do you also wish to go away?" But "Simon Peter answered him, 'Lord, to whom shall we go?'" Almost implying we would leave if there was somebody else that we could trust more than you because what you said is rather baffling. But he says, "To whom shall we go? You have the words of eternal life. And we have believed and have come to know that you are the Holy One of God."

So we have reason to believe that this sacrifice of the New Covenant Passover begun in the Upper Room and consummated on Calvary and ultimately as 1st Corinthians 5 suggests continued and celebrated as a climactic communion on the altars of the Church around the world when we receive the Eucharist in Communion. All of this is right from the Bible but you've got to know your Bible. You've got to know John. You've got to know Matthew, Mark and Luke. You've got to know Exodus. You've got to know the Psalms. You've got to know Corinthians and you also have to know Revelation.

Abridged from Scott Hahn's audio and video tape presentation,
"Eucharist: Holy Meal" as it appears in the "Catholic Adult Education
on Video Program" with Scott and Kimberly Hahn.

Full text available in our library.
Both the individual audio and video cassettes and the entire 20 cassette
library, complete with study guides, are available from:St. Joseph Communications
PO Box 720
West Covina, CA 91793
818-331-3549

Electronic text (c) Copyright EWTN 1996. All rights reserved.

Mama Mondays: Influencing the family culture.

I made Challah today. It was the first time in years I had braided the soft dough, and I was hopping up and down with excitement as I watched it rise and cook in the oven. It came out beautifully, and one tiny bite was all it took to flood me with memories.
You've noticed, I guess, that these conversations with Messianics I've been having online have been really getting my thinker going! And in some sense, I'm all the more thankful for them since they really confirm for me, in a time where I'm having so many challenges due to the progressive agenda I see in the  faith lived out in the Catholic Parishes around me and subsequently doubting myself and my choices (not my choices to be Catholic, but my choices about where to go and what to do about it) that it has been refreshing to take the time to really stop and re-examine the scriptural and historical roots of Catholicism and spend some time reflecting on how well I represent those to my kids in catechizing them.
My personal faith journey has taken me through Messianic Judaism. Very early on in my "purposeful" Christian walk I recognized the relevance of my Jewish roots and the signs in the Hebrew Bible pointing towards the Messiahship of Christ. Nothing is by accident in Scripture.
As a protestant, I began to discern the need for liturgy, and a lack, as it were, in my worship that came from non-adherence to both Oral and Written Torah. I never joined a messianic congregation, but I did frequent a reform synagogue and a Hillel at the University for Shabbat, going to my regular Churches on Sundays, for years, and I did begin, in my own "uneducated way" to live an authentically Jewish life. My time in the army was the first time I officially identified myself as "Messianic" despite the previous decade of attempting to keep Torah in the context of my Christian faith.  I remember the decision to put "Messianic" on my dogtags was an intense one for me to make. And it was in the army that I realized how special it was that the man I had just met and who I knew was going to be my future husband shared in his understanding of the importance of Judaism in the context of his own Christian faith... after all, we each, totally independently of the other, spent our "worship" time in the Army alternating between the protestant praise service and the Jewish service.

When we got out, however, the bond we shared in that was somewhat broken.... we were married, and my personal Jewish "life" went out the window for the most part in obedience to him, as he was not interested in keeping a Kosher household, for example, and didn't have much of an interest in Shabbat or otherwise. He was a good sport, though, indulging me in my many visits to our local Orthodox synagogue and in many a night of forced Hebrew singing and praying. :P I think in part because he felt a real draw towards Judaism.... he understood it. I personally believe that ANY person who has felt the call of the gospel of Christ on their heart and who responds will find, in Judaism, a deeper understanding of that need for God. My husband was aware of it. Some are not.
In fact, after much prayer we felt our call towards Judaism could only mean one thing, and began looking into life in Israel, hoping against hope that we would somehow be able to make it work. "Next year, in Jerusalem." It means something special in our house. Discovering that we were in no way eligible for Aliyah without signing a paper that said we renounced faith in Jesus as Messiah, we knew that wasn't happening. And to make a long story short, his interest in Judaism and in Israel, while he still supported Israel in every way he could, waned.
At that time, I didn't lose my hope that Jewishness would somehow find it's way back into my family culture, but I made a conscious effort to give it to God and let Him do what He would. And He did!
An event occurred that really stands out in my mind as the day I decided to put my "one foot in, one foot out" Judeo-Christian life away for a while, and that was the birth of my son. We were on Medicaid at the time, and the hippies had JUST succeeded in passing a law that said circumcision was no longer covered by Medicaid and we hadn't been informed about it until we were literally standing in front of the delivery room door staring at a sign with great dismay that said we needed $400 on the spot to circumsize our coming son. I was ENRAGED. The importance, to me, of circumsizing my son, my son with a Jewish name and a Jewish identity, was beyond words. My poor husband tried over and over again to comfort me despite his own frustration by reminding me that circumcision was not "necessary" any longer under the new covenant, (true) but it was no use. I was devastated and remain devastated.
Immediately upon returning home from the hospital, I began making phone calls to see about raising the money somehow for a procedure at the pediatrician's before it was too late, but had no luck. God had not made a way. Undaunted, I began placing phone calls to Mohels all over the state... even traveling Mohels who would come from anywhere to do such an important mitzvah. But each time, as soon as they heard that the child would be raised to know Jesus as Messiah (yes, they asked!) they told me they couldn't help. Frantic, I thought to check the Messianic congregations in the area, if there were any. Did they have Mohels? I had no idea, but it wouldn't hurt to find out. To my surprise and great joy, I found three within a short distance. I explained my situation and asked if they could help me. And each time, I was told that if the child was not going to be raised a messianic, rather than a Christian, they regrettably couldn't help me. WHAT??
I was disgusted. My poor little son still has an anteater.... he probably will all his life since I don't see where we would get the money to do it now... all because of hippies and faulty theology. It was more important to Messianics to prevent someone from following Church tradition than it was to do something which God had directly commanded. They were focused on the don'ts, and not on the do's. I didn't want anything to do with Jews and Messianics if they weren't going to live what they professed to believe: that to circumsize a Jewish child is a mitzvah.
It was around that time that I put away the star of david necklace I had worn, and placed my shabbat candlesticks in the drawer.... I was disgusted.
My walk with God took on a distinctly "American Evangelical" nature from then on, and though I still loved all things Jewish and genuinely desired to make those things a part of the fabric of our family life, I realized that it just wasn't possible for Torah observance to be part of my life in my situation. I realized that God was taking me out of my "identity" with a Human family and Putting me back into the fold with His own. 
Fast forward a year or so to my re-discovery of the Catholic Faith. Catholicism is the perfect fulfillment of Judaism, a continuation of Judaism for believers in Christ. It is so easy to see how in Christ, each element of Judaism is perfectly accomplished, and how Catholic observances literally ARE Jewish observances taken in the context of Jesus as Messiah. Catholics are the ultimate Messianics, for they do not compromise their Christianity or New Covenant in any way, theologically. I have said many times over that an observant Jew would not only feel comfortable and recognize what is happening in Catholic liturgy but would probably come to believe in Christ as Messiah simply through liturgical observation and the understanding of that reality that it promotes... just ask the countless Catholic converts from Judaism! (St Edith Stein, who said "I finally feel Jewish again," upon becoming a Catholic, pray for us!)
I didn't know it at the time, but returning to the Catholic Church, and my husband's conversion, firmly grounded us in those Jewish roots I so longed to honor. At the same time, my husband's steadfast "greek"ness, and his alliegance to Western thought and civilization, keeps me constantly grounded in Truth. My life is a perfect blend of east and west.
All this to say that it has been years since I've considered, really considered, the implications of the "Jewishness" of the Catholic faith on my family, and that these lengthy discussions and debates with messianics, who loathe the Catholic Church but honor and uphold Judaism as the root and foundation of the Christian faith, has brought to the forefront of my mind the influence and impact these things have on our family culture, which is already so interesting and varied.
I was born and raised in France, so Southern French traditions are a huge part of who we are. With me come traditions and meals in the realm of mediterranean life, and my children are growing to know what it is like to celebrate life in Provence, Italy, Greece, Northern Africa, Israel.....olive oil, petanques, and a good pastaga, Oh my!
Likewise, my husband is an "American by birth, Southern by the Grace of God," (:P) and my children live here and are learning the ways of the South... .the slow paced, friendly life that honors God, family, and country.
He is also Swedish and Norwegian on one side and Scottish and Irish on the other, and was raised in Germany. I spent a good deal of time "becoming" a Swede when in a serious relationship with one, and my family background is Irish. I lived in Germany for a brief while. All of these elements have their place in our home in many, many ways. Peter loves India, and Korea. I love Tahiti. We incorporate these things into our lives. Although we dislike globalism, and very seldom travel outside the South, we are the most international family I know! And this plays out in our family culture in various ways, because we expose our kids to the wonders of Creation, from Shabbat to Pita bread, from Olives to Kimshi. My children dance like russians and are lulled to sleep with Irish lullabies. They say "thank you," in French and eat Sushi and Schnitzel, Calamari and Lussekater. They plant St Barbara's wheat with provencal children and sing Lucia carols with Swedish children. They wear kilts, and blow out advent candles.
 We decide what to pour into them, and it becomes a part of who they are. I'm thankful to Messianics, then, for the reminder to celebrate the Jewish roots of this family and not "put them away."
Having been only acquainted in passing with Hebrew Catholics in the past, I have joined them this week in hopes of celebrating and making known the Jewish roots of the Catholic faith. Unlike Messianics, they recognize the Truth and perfection of the Traditional, from-the-beginning Church founded by Christ, and they honor and respect ALL the wide spectrum of Catholic Tradition, within the framework of Judaism. I have placed my star of david on my necklace with the Miraculous Medal again. And I'm making Challah again.
All in the hopes of instilling in my kids a sense of identity that reaches far beyond the Babel here below, an identity that reminds them their Kingdom is not of this world-- the heavenly Jerusalem.

Theology Thursdays: The Sabbath and The Lord's Day.

Recent discussions with Messianics about the relevance and importance of Shabbat to the Lord as a perpetual remembrance have got my head spinning with the wonderfulness of the Lord's Day! In their zeal to get me to understand the importance of the Sabbath Day, I am totally awed by how perfectly the Lord's Day, and Christ Himself, fulfills the precepts of the law and literally becomes to us what they were meant to be. I know that isn't their intention, but if it helps, it really has added so much to my understanding of the meaning of the Sabbath to have these conversations. It has made me experience true contrition for the times I did not take my Sunday obligations seriously.

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.

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.

 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.

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