iii. The Sunday Lord's Day is a tradition of man.
Do you have any idea how or when the change from keeping the seventh day sabbath to worshiping on Sunday occurred? You won't find it in scripture, because it isn't there. That in itself should set off a loud warning alarm. We are ignoring a commandment of God and there is no scripture to tell us why or how it happened. The Lord's Day certainly makes God's Fourth Commandment of none effect. Wherefore, if it is just a tradition of man, we are no more righteous than the pharisees. How did this "Sunday" worship get started?
The protestants are put in a horribly compromised position on this. Compared to the christian religion as a whole, protestants have only about one-fourth the age in years as do the catholics. The protestant history does not even begin until Martin Luther's reformation movement in 1521, and the "Lord's Day" had already been entrenched for centuries. We have little choice but to look to the catholics, the "keepers of the faith", for some answers.
a. "Sun day" was the pagan day to worship the sun god.
Somehow and at some point in time, christians stopped keeping God's holy seventh day sabbath. Sunday, the first day, became the christian day of worship and rest, and began to be called the "Lord's Day". On May 31, 1998, pope John Paul II issued a very detailed and lengthy Apostolic Letter to his bishops and clergy on "Keeping the Lord's Day Holy"entitled Dies Domini. (16) The following statements by the pope substantiate that Sunday, or "day of the sun" was the pagan day for worshiping the Roman sun god, and that "christians" adopted the same day as their day of worship:
"The day of Christ-Light
27. This Christocentric vision sheds light upon another symbolism which Christian reflection and pastoral practice ascribed to the Lord's Day. Wise pastoral intuition suggested to the Church the christianization of the notion of Sunday as "the day of the sun", which was the Roman name for the day and which is retained in some modern languages.(29)(17) This was in order to draw the faithful away from the seduction of cults which worshipped the sun, and to direct the celebration of the day to Christ, humanity's true "sun" [sic]. Writing to the pagans, Saint Justin uses the language of the time to note that Christians gather together "on the day named after the sun",(30) but for believers the expression had already assumed a new meaning which was unmistakably [sic] rooted in the Gospel.(31) Christ is the light of the world (cf. Jn 9:5;(18) also 1:4-5, 9),(19) and, in the weekly reckoning of time, the day commemorating his Resurrection is the enduring reflection of the epiphany of his glory...." Dies Domini, p. 10 of 39, (see endnote 16).
"64. For several centuries, Christians observed Sunday simply as a day of worship, without being able to give it the specific meaning of Sabbath rest. Only in the fourth century did the civil law of the Roman Empire recognize the weekly recurrence, determining that on "the day of the sun" the judges, the people of the cities and the various trade corporations would not work.(107)(20) Christians rejoiced to see thus removed the obstacles which until then had sometimes made observance of the Lord's Day heroic. They could now devote themselves to prayer in common without hindrance.(108) . . .". Dies Domini, p. 23 of 39, (seeendnote 16).
The Catechism of the Catholic Church concurs,
"1166 ... the Church celebrates the Paschal mystery every seventh day, which day is appropriately called the Lord's Day or Sunday....If pagans call it the "day of the sun," we willingly agree, for today the light of the world is raised, today is revealed the sun of justice with healing in his rays". Catechism N . 1166, http://www.christusrex.org/www1/CDHN/paschal3.html.
"2174 Jesus rose from the dead "on the first day of the week....We all gather on the day of the sun, for it is the first day [after the Jewish sabbath, but also the first day] when God, separating matter from darkness, made the world; and on this same day Jesus Christ our Savior rose from the dead.[106]". Catechism No. 2174, http:// www.christusrex.org/www1/CDHN/comm2.html.
Let's review. God sanctified His seventh day, making it holy when He finished creation. Gen. 2:3. God commanded that we "Remember the sabbath day, to keep it holy". Ex. 20:8. The children of Israel promised God that they would keep and observe His holy seventh day sabbath throughout their generations, as a perpetual covenant and sign for ever. Ex. 31:16-17. The children of Israel are the seed of Abraham. And believers by faith in Jesus Christ are Abraham's seed and heirs according to the promise. Therefore, christians are bound to the everlasting sabbath covenant together with the Jews. See Section VII.A., "GOD'S SEVENTH DAY SABBATH IS NOT 'JUST FOR THE JEWS'".
According to pope John Paul II, the catholic church attempted "christianization" of Sunday "in order to draw the faithful away from the seduction of cults which worshiped the sun" on the same day. In the fourth century the Roman Empire legislated "the day of the sun" as the official day of rest. God's seventh day was made holy by God, and He commanded us to keep it holy. See Section IV.E.1., "The Holiness of God's Seventh Day Sabbath". God gave His sabbaths to the children of Israel to be our sign to Him that we know that He is our God and the LORD that sanctifies us. See Ezek. 20:10-12, 19-20. Christ gave us yet another warning:
"Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you". Mt. 7:6 (emphasis added).
Based upon the pope's comments, it certainly sounds like christians took God's holy seventh day sabbath and threw it to the pagan dogs of the Roman Empire, replacing God's holy day with the "day of the sun". God's seventh day, the one day He gave us as the sabbath day, the one day God commanded us to remember and keep holy, was replaced by the day the pagans worshiped their sun god. Does "wise pastoral intuition" "in order to draw the faithful away from the seduction of cults which worshiped the sun" justify making a commandment of God of none effect? When the children of Israel rejected God's gift of the promised land, saying they would have been better off dead in Egypt, "Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel". Num. 14:5. God was going to smite themall dead, and but for Moses, He would have. Instead, God banished them to the wilderness for 40 years until all but two of the original generation died before allowing their entry into the land of Canaan. Do you see what man did with God's gift to us of His holy sabbath day? May God have mercy on us all.
b. The pope says the "Lord's Day" is a tradition.
Remember, we are trying to determine whether or not christian observance of Sunday in lieu of the seventh day is based on scripture or tradition. If it is a tradition of man that eliminates the observance of God's Fourth Commandment, then we are no better than the pharisees. Jesus tells us that unless we are more righteous than they, we will not enter the kingdom of heaven. Mk. 7:5-13; Mt. 5:20. The pope tells us that the "Lord's Day" is a tradition in his 1998 Apostolic Letter Dies Domini:
"3. The fundamental importance of Sunday has been recognized through two thousand years of history and was emphatically restated by the Second Vatican Council: "Every seven days, the Church celebrates the Easter mystery. This is a tradition going back to the Apostles, taking its origin from the actual day of Christ's Resurrection -- a day thus appropriately designated 'the Lord's Day'". Dies Domini, p. 2 of 39, (see endnote 16)(emphasis added).
"76. With its weekly recurrence, the Lord's Day is rooted in the most ancient tradition of the Church and is vitally important for the Christian...." Dies Domini, p. 27 of 39, (see endnote 16).
"81. The spiritual and pastoral riches of Sunday, as it has been handed on to us by tradition, are truly great...." Dies Domini, p. 29 of 39, (see endnote16) (emphasis added).
So, the pope describes Sunday, the "Lord's Day", as a tradition. Where else might we look to determine whether we are talking about scripture or tradition?
c. The Council of Trent called Observance of Sunday a Tradition.
Do you recall our discussion that the protestant sabbath doctrine is contrary to sola Scriptura? See Section VI.B.2., "The Protestant Sabbath Position Is Contrary To Sola Scriptura. If the source cite is correct, this argument by Archbishop Reggio made in the closing session of the Council of Trent in 1562 is compelling evidence that Sunday worship is a tradition of man:
"'The Protestants claim to stand upon the written word only. They profess to hold the Scripture alone as the standard of faith. They justify their revolt by the plea that the Church has apostatized from the written word and follows tradition. Now the Protestants claim, that they stand upon the written word only, is not true. Their profession of holding the Scripture alone as the standard of faith, is false. PROOF: The written word explicitly enjoins the observance of the seventh day as the Sabbath. They do not observe the seventh day, but reject it. If they do truly hold the scripture alone as their standard, they would be observing the seventh day as is enjoined in the written word, but they haveadopted and do practice the observance of Sunday, for which they have only the tradition of the Church. Consequently the claim of 'Scripture alone as the standard,' fails; and the doctrine of 'Scripture and tradition' as essential, is fully established, the Protestants themselves being the judges'."
Cited supra, p. 25. He is right. The protestant's position is as indefensible today as it was then.Protestants can not reject the catholic doctrine of scripture plus tradition authority in one breath, while in the next breath say they do not have to keep God's seventh day sabbath because it has been replaced by the "Lord's Day" tradition. This author is in no way condoning the catholic doctrine of scripture plus tradition. All man is fallible and subject to the temptations of evil. Sola Scriptura, if consistently applied, is a scripturally sound doctrine (e.g., scripture is divine revelation from God; only scripture is infallible). The problem with rejecting God's seventh day sabbath is the tradition is contrary to the Word of God.
"Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ". Col. 2:8.
d.Jesus Did Not Teach Us To Break the Sabbath.
Some will point to a various New Testament scriptures in an attempt to justify christian non-observance of the seventh day sabbath. Their conclusions do vary, but the most extreme positions attempt to label Jesus a "sabbath breaker". The trouble with these interpretations is that they fail to read Jesus' actions at face value by a clear reading of scripture. It is not necessary to review each sabbath incident individually. You can look them up yourself. Keep in mind, however, that in every sabbath incident, Jesus openly and intentionally does an action on the sabbath that He knows to be unlawful according to the Pharisees. Remember, Jesus knew no sin and in Him is no sin. 2 Cor. 5:21; 1 Jn. 3:5. Jesus knew what sabbath day acts were acceptable to God His Father. "Therefore the Son of Man is Lord also of the sabbath". Mk. 2:27. Jesus is saying that He is Lord. He was telling the pharisees that they could no more tell Him the correct interpretation of the sabbath then they could tell God. Once again, remember that Jesus is the Word of God. See Section IV.C., "JESUS CHRIST IS THE WORD OF GOD".
Anyone that tries to interpret any of Jesus' actions as eliminating the duty to keep the seventh day sabbath is grossly mistaken. Jesus knew the importance of His Father's sabbath, the day God made holy upon the completion of creation. It was the custom of Jesus to go to the synagogue on the sabbath day. "And he came to Nazareth where he had been brought up: and, as his custom was, he went into the synagogue on the sabbath day, and stood up for to read". Lk. 4:16. Part of Jesus' ministry was to correct for us the unnecessary burdens created by the pharisees in regards to keeping the sabbath. Jesus went to great lengths to teach us by His example. Look at the scriptures. What did Jesus teach us about observing the sabbath? He taught us that: 1) we can gather food and eat it on the sabbath if we have need and are hungry (Mk. 2:23-28; Lk. 6:1-5); 2) we can do good, heal, save life, care for the needs of people and animals, release the bounds of satan, be healed and take up our bed and walk, raise the dead and give life to the dead. All of these acts are acceptable to God for us to do on the sabbath day (Mk. 3:3-5; Lk. 6:6-11; Lk. 6:10-17; Jn. 5:1-47), but according to the pharisees' law, a person could be put to death for doing such things.
We already touched on this, but it bears repeating. When the pharisees inquired about Jesus' disciples gathering and eating corn on the sabbath, Jesus referred them to scripture telling of when David and His men ate bread only lawful for a priest. Jesus said to them, "But if ye had known what this meaneth, I will have mercy, and not sacrifice, ye would not have condemned the guiltless". Mt. 12:7. See Section VII.D., "THE SABBATH IS FAR MORE THAN 'JUST A DAY OF REST'". Recall the two great commandments, love the Lord thy God and Love thy neighbor as thyself. What did Jesus say, "On these two commandments hang all the law and the prophets". Mt. 22:40. Jesus is saying to weigh all your actions against these two commandments. If you love your neighbor as yourself, you will have mercy. God wants us tohave mercy. He wants us to love each other. Look at all of Jesus' sabbath teachings listed above. Every action He does on the sabbath shows mercy and love for man.
It is simply beyond reason how anyone could argue in truth that these sabbath examples given to us by Christ somehow eliminated man's duty to keep the sabbath. In fact, the opposite is true. Look at this statement by Jesus:
"And he said unto them, What man shall there be among you, that shall have one sheep, and if it fall into a pit on the sabbath day, will he not lay hold on it, and lift it out? [12] How much then is a man better than a sheep? Wherefore it is lawful to do well on the sabbath days. [13] Then saith he to the man, Stretch forth thine hand. And he stretched it forth; and it was restored whole, like as the other". Mt. 12:11-13.
Jesus said, "It is lawful to do well on the sabbath days". He did not say we no longer had the duty to obey God's Fourth Commandment. And why would He tell us what was "lawful" to do on the sabbath days if christians no longer needed to observe the sabbath after His resurrection? He wouldn't have. And why would Jesus have spent so much time teaching, and giving us so many sabbath scriptures, if christians no longer needed to observe the sabbath? He wouldn't have. The proponents of the Lord's Day tradition are ignoring the very clear teachings of Jesus.
Some refer to Jesus' healing of the man at the pool of Bethesda as justification for not keeping the sabbath. The scripture passage reads,
"[8] Jesus saith unto him, Rise, take up thy bed, and walk. [9] And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath. [10] The Jews therefore said unto him that was cured, It is the sabbath day: it is not lawful for thee to carry thy bed. [11] He answered them, He that made me whole, the same said unto me, Take up thy bed, and walk". Jn. 5:8-11. "[16] And therefore did the Jews persecute Jesus, and sought to slay him, because he had done these things on the sabbath day. [17] But Jesus answered them, My Father worketh hitherto, and I work. [18] Therefore the Jews sought the more to kill him, because he not only had broken the sabbath, but said also that God was his Father, making himself equal with God". Jn. 5:16-18.
Jesus said, God worked until now, and I work. Incredibly, some point to that statement of Jesus and say, See, God and Jesus work on the sabbath, so we can too! First of all, Jesus' statement in no way excuses man from obedience of the Fourth Commandment. Second, God and Jesus are Lord even of the sabbath. Third, Jesus teaches us that God and Jesus do merciful works onthe sabbath, and so can we. Jesus explains in the remainder of the scripture passage,
"[19] Then answered Jesus and said unto them, "Verily, verily, I say unto you, the Son can do nothing of himself, but what he seeth the Father do: for what things soever he doeth, these also doeth the Son likewise. [20] For the Father loveth the Son, and sheweth him all things that himself doeth: and he will shew him greater works than these, that ye may marvel. For as the Father raiseth up the dead, and quickeneth them, even so the Son quickeneth whom he will". Jn. 5:16-23.
So Jesus says He does just like His Father in all things. In no way does anything in that entire scripture passage say or imply that christians no longer need to keep the sabbath.
In so many ways Jesus taught us to keep the sabbath. He taught us to love God, to obey God, to do the will of God and to keep the commandments of God. He warned us not to follow traditions of man that make God's commandments of none effect. In every sabbath example He gives us, He tried to teach us the importance of mercy, and to weigh everything we do by the two great commandments. Jesus did not teach us to break His Father's holy sabbath. Jesus did not teach us how to sin. Do not let anyone tell you otherwise.
e. The Apostles Did Not Teach Us To Break the Sabbath.
Some say that the Apostles did not keep the sabbath after the resurrection of Christ. Others assert that the Apostles taught us that christians no longer had the duty to keep the sabbath. These statements are false, as an analysis of scriptures will show.
The Sabbath is for Both the Jews and gentiles. Some proponents of sabbath breaking state that the sabbath is only mentioned in connection with the Jews and assert a false conclusion that gentiles have no duty to keep the sabbath. First of all, simply because something is not mentioned does not allow one to logically infer a truth from the absence of a statement. Secondly, we have already established that God extended His sabbath blessings to all man, and that the everlasting sabbath covenant applies to gentile believers who by faith in Christ have become the seed of Abraham. See Section VII.A., "GOD'S SEVENTH DAY SABBATH IS NOT "JUST FOR THE JEWS".
Finally, the New Testament does in fact reference the sabbath in connection with the gentiles. In this discussion, The Book of Acts, The Foundation for the Context of the Epistles,(21) is instructive for our understanding. As explained by Searcy, James, the brother of Jesus Christ and author of the epistle of James, points out and encourages the gentile believers to observe the sabbath by going to the synagogues to hear the Old Testament readings (the only scripture available at the time) on every sabbath day:
"[19] Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God: [20] But that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood. [21] For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day". Acts 15:19-21. See The Book of Acts, Searcy at pp. 10-11 of 16.
Searcy brings to our attention another example where the sabbath is specifically mentioned in connection with the gentiles,
"And when the Jews were gone out of the synagogue, the Gentiles besought that these words might be preached to them the next sabbath". Acts 13:42.
The Apostles Kept the Sabbath. Some proponents of christian sabbath breaking assert that the apostles did not keep the sabbath. Some infer that the risen Christ himself would have told them not to keep the sabbath any longer. These statement are patently false. The early church did meet on the sabbath day to gather for worship,
Acts 13:14, ("But when they departed from Perga, they came to Atioch in Pisidia, and went into the synagogue on the sabbath day, and sat down").
Acts 13:27, ("For they that dwell at Jerusalem, and their rulers, because theyknew him not, nor yet the voices of the prophets which are read every sabbath day, they have fulfilled them in condemning him).
Acts 13:44, ("And the next sabbath day came almost the whole city together to hear the word of God").
Acts 15:21, ("For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day").
Acts 16:13, ("And on the sabbath we went out of the city by a river side, where prayer was wont to be made; and we sat down, and spake unto the women which resorted thither").
Acts 17:2, ("And Paul, as his manner was, went in unto them, and three sabbath days reasoned with them out of the scriptures"),
Acts 18:4, ("And he reasoned in the synagogue every sabbath, and persuaded the Jews and the Greeks").
1 Cor. 16:1-4. The following scripture is interpreted improperly by some regarding sabbath observance. In the First Epistle to the Corinthians, Paul states,
"Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye. [2] Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come. [3] Andwhen I come, whomsoever ye shall approve by your letters, them will I send to bring your liberality unto Jerusalem. [4] And if it be meet that I go also, they shall go with me". 1 Cor. 16:1-4.
First of all, note that Paul is not talking about a worship gathering. Paul is speaking about the charity of the early church that supported the spreading of the gospel by the saints. In verse 1, he references the order he gave to the churches of Galatia and instructs the Corinthia church to do the same. In the Epistle to the Galatians, Paul writes, "Bear ye one another's burdens, and so fulfil the law of Christ". Gal. 6:2. Paul gives us further explanation of this charity of the early church in his Second Epistle to the Corinthians:
"[13] For I mean not that other men be eased, and ye be burdened: [14] But by an equality, that now at this time your abundance may be a supply for their want, that their abundance also may be a supply for your want: that there may be equality: [15] As it is written, He that had gathered much had nothing over; and he that had gathered little had no lack". 2 Cor. 8:13-15.
"[5] Therefore I thought it necessary to exhort the brethren, that they would go before unto you, and make up beforehand your bounty, whereof ye had notice before, that the same might be ready, as a matter of bounty, and not as of covetousness. [6] But this I say, He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully. [7] Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver". 2 Cor. 9:5-7.
So, returning to First Corinthians, Paul is referring to the collection to help support the saints. Hedoes not say that it was a collection of money, only a collection according to how God prospered each individual and that they were to "lay in store" the collection. It sounds as if Paul is speaking to a collection of the bounty of surplus rather than a collection of money. Consistent with keeping the sabbath, Paul tells them to do this collection of bounty on the First Day, or Sunday, when the sabbath rest would have been over.
The September 16, 1893, Catholic Mirror offers these comment to the collection statement in 1 Cor. 16:1-2,
"Presuming that the request of St. Paul had been strictly attended to, let us call attention to what had been done each Saturday during the Saviour's life and continued for thirty years after, as the book of Acts informs us.
The followers of the Master met 'every Sabbath' to hear the word of God; the Scriptures were read 'every Sabbath day.' 'And Paul, as his manner was to reason in the synagogue every Sabbath, interposing the same of the Lord Jesus Christ,' etc. Acts 18:4. What more absurd conclusion that to infer that reading of the Scriptures, prayer, exhortation, and preaching, which formed the routine duties of every Saturday, as hadbeen abundantly proved, were overslaughed by a request to take up a collection on another day of the week?
In order to appreciate the value of this text now under consideration, it is only needful to recall the action of the apostles and holy women on Good Friday before sundown. They brought spices and ointments after He was taken down from the cross; they suspended all action until the Sabbath "holy to the Lord" had passed, and then took steps on Sunday morning to complete the process of embalming the sacred body of Jesus. [See Lk. 23:56].
Why, may we ask, did they not proceed to complete the work of embalming on Saturday? – Because they knew well that the embalming of the sacred body of their Master would interfere with the strict observance of the Sabbath, the keeping of which was paramount; and until it can be shown that the Sabbath day immediately preceding the Sunday of our text [1 Cor. 16:1-2] had not been kept (which would be false, inasmuch as every Sabbath had been kept), the request of St. Paul to make the collection on Sunday remains to be classified with the work of the embalming of Christ's body, which could not be effected on the Sabbath, and was consequently deferred to the next convenient day; viz., Sunday, or the first day of the week". Catholic Mirror, September 16, 1893, (pp. 8-9 of 15) http://www.immaculateheart.com/maryonline/html/apologetics.html. (See VI.A. for full citation).
Acts 20:7. Another verse in Acts that needs to be carefully read speaks to the disciples breaking the bread on the first day:
"[7] And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight." Acts 20:7.
Note that the verse does not say the disciples worshiped on the first day of the week. It says they broke bread. Searcy explains,
"Few people understand bible time reckoning. The day begins at evening. 'And the evening and the morning were the first day.' (Gen 1:5, 8, 13, 19, 23, & 31) The Sabbath begins at sundown on Friday and ends at sundown on Saturday. At sundown on Saturday, the First Day of the week begins. Since the time of the apostles the L-rd's Supper, or Communion was held at or near the end of the gathering and not at the beginning. The traditional way of ending the Sabbath gathering of the believers was that the Havdalla, or closing of the Sabbath. This would be followed by the 'L-rd's Supper' or Communion. Therefore, if you asked the disciples when they celebrated the 'L-rd's Supper,' since it was after the Havdalla, (close of Sabbath), they would tell you the First Day of the Week or the L-rd's Day, which was right after sundown on Sabbath. Anything occurring after the Havdalla, was the First Day of the week". The Book of Acts, Searcy, pp. 13 of 16.
And the September 16, 1893, Catholic Mirror, offers this explanation to the breaking bread scripture found at Acts 20:7,
"Once more, the Biblical apologists for the change of the day call our attention to the Acts, chapter 20, verses 6 and 7: 'and upon the first day of the week, when the disciples came together to break bread,' etc. To all appearances, the above text should furnish some consolation to our disgruntled Biblical friends, but being Marplot, we cannot allow them even this crumb of comfort. We reply by the axiom: 'Quod probat nimis, probat nihil' – 'What proves too much, proves nothing.' Let us call attention to the same Acts 2:46: 'And they, continuing daily in the temple, and breaking bread from house to house,' etc. Who does not see at a glance that the text produced to prove the exclusive prerogative of Sunday, vanishes into thin air – an ignis fatuus – when placed in juxtaposition with the 46th verse of the same chapter? What Biblical Christian claims by this text for Sunday alone the same authority, St. Luke, informs us was common to every day of the week:
'And they continued daily in the temple, and breaking bread from house to house.'"
Catholic Mirror, Sept. 16, 1893, http://www.immaculateheart.com/maryonline/html/apologetics.html.
(p. 8 of 15) (See VI.A., for full citation).
Col. 2:16-17.Some point to this statement by Paul in an attempt to justify sabbath breaking,
"Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days: [17] Which are a shadow of things to come; but the body is of Christ". Col. 2:16-17.
This passage must be read in the context of the discussion taking place.
"[6] As ye have therefore received Christ Jesus the Lord, so walk ye in him" Col. 2:6. "[8] Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ". Col. 2:8. "[10] And ye are complete in him, which is the head of all principality and power". Col. 2:10. "[15] And having spoiled principalities and powers, he made ashew of them openly, triumphing over them in it". Col. 2:15. "Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days: [17] Which are a shadow of things to come; but the body is of Christ". Col. 2:16-17.
"[3:1] If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God". Col. 3:1.
"And whatsoever ye do, do it heartily, as to the LORD, and not unto men; [24] Knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ. [25] But he that doeth wrong shall receive for the wrong which he hath done: and there is no respect of persons". Col. 3:23-25.
What the scripture means is exactly what it says: Let no man judge you of these things. Live in Christ. He is our judge, not any man. Christ is above all men, principalities and power. So do not listen to any man about how you are to be or what you are to do. Listen to Christ. Listen to the Word. Is that what "Let no man therefore judge you ... in respect ... of the sabbath days" means? It does to me. Let no man judge me. Practically the whole christian world says I do not have to keep God's seventh day sabbath. But the Word of God tells me that I am to keep the Fourth Commandment and the everlasting sabbath covenant. And look again at Colossians chapter 2, verse 8: "Beware lest any man spoil you ... after the tradition of men, ... and not after Christ". Col. 2:8. I will let no man judge me. I will not follow the Lord's Day tradition of man. I will do my very best to try and do what the Word of God tells me to do. I will be judged by Christ, and Christ alone. In no way does, Let no man judge you in respect of the sabbath days, mean that a christian does not have the duty to keep the sabbath.
Luke 23:54, 56. The following discussion in the September 9, 1893 Catholic Mirror regarding Luke 23:54, 56 offers compelling scriptural proof that the Apostles kept the sabbath after Christ's death:
"In one instance the Redeemer refers to Himself as 'the Lord of the Sabbath,' as mentioned by Matthew and Luke, [ed. note, also Mark 2:28] but during the whole record of His life, whilst invariably keeping and utilizing the day (Saturday), He never once hinted at a desire to change it. His apostles and personal friends afford to us a striking instance of their scrupulous observance of it [the sabbath] after His death, and, whilst His body was yet in tomb, Luke (23:56) informs us: 'And they returned and prepared spices and ointments, and rested on the sabbath day according to the commandment.' 'but on the first day of the week, very early in the morning, they came, bringing the spices they had prepared.' The 'spices' and 'ointment' had been prepared Good Friday evening, because 'the Sabbath drew near.' Verse 54. This action on the part of the personal friends of the Saviour, proves beyond contradiction that after His death they kept 'holy' the Saturday, and regarded the Sunday as any other day of the week. Can anything, therefore, be more conclusive than the apostles and the holy women never knew any Sabbath but Saturday, up to the day of Christ's death?"
Catholic Mirror, Sept. 9, 1893, http://www.immaculateheart.com/maryonline/html/apologetics.html. (p. 6 of 15).
Wherefore, there is no scripture available to support the false assertions that 1) the Apostles did not keep the sabbath after the resurrection of Christ; and 2) that the Apostles taught us thatchristians no longer have the duty to keep the sabbath. Now, as a continuation of our discussion whether or not the Sunday "Lord's Day" is a tradition of man, let's look to the underlying reason stated for the Sunday "Lord's Day", the resurrection of Christ.
f. The Resurrection of Christ Did Not Eliminate Man's Duty to Keep the Sabbath.
If you will recall, our discussion is to make a determination as to whether the catholic and protestant practice of not keeping the seventh day sabbath and instead keeping Sunday as the "Lord's Day" is based upon scripture of God or tradition of man. Jesus tells us that our righteousness must exceed that of the scribes and pharisees to get into heaven. Mt. 5:20. And Jesus gave the following rebuke to the scribes and pharisees for teaching a tradition of man that made God's Fifth Commandment of none effect,
"Then the Pharisees, and scribes asked him, Why walk not thy disciples according to the tradition of the elders, but eat bread with unwashed hands? [6] He answered and said unto them, Well, hath Esaias prophesied of you hypocrites, as it is written, This people honoureth me with their lips, but their heart is far from me. [7] Howbeit in vain do they worship me, teaching for doctrines the commandments of men. [8] For laying aside the commandment of God, ye hold the tradition of men, as the washing of pots and cups: and many other such things ye do. [9] And he said unto them, Full well ye reject the commandment of God, that ye may keep your own tradition. For Moses said, Honour thy father and thy mother; and Whoso curseth father or mother, let him die the death: [11] But ye say, If a man shall say to his father or mother, It is Corban, that is to say a gift, by whatsoever thou mightest be profited by me; he shall be free. [12] And ye suffer him no more to do ought for his father or his mother; [13] Making the word of God of none effect through your tradition, which ye have delivered: and many such like things do ye". Mk. 7:5-13 (emphasis added). In accord, Mt. 15:1-9.
Let us now review issues related to the resurrection of Christ, which is the reason given by both the catholics and protestants for celebrating Sunday as the Lord's Day instead of keeping the seventh day sabbath.
1) Pope John Paul II's comments regarding the Lord's Day.
We have previously reviewed pope John Paul II's statements that 1) the catholic church attempted "christianization" of Sunday in order to draw the faithful away from the seduction of cults which worshipped the sun on the same day, and 2) describing the "Lord's Day" as a tradition of the church. See Section VII. E. 3.b.iii.a., "'Sun Day' was the pagan day to worship the sun god" and Section VII. E. 3.b.iii.b., "The pope says the 'Lord's Day' is a tradition". In the same 1998 apostolic letter Dies Domini, the pope made these comments (and others) regarding Sunday and the "Lord's Day". Again, all endnotes to these excerpts are from this author and not original to the pope's letter. The pope says:
"1. The Lord's Day -- as Sunday was called from Apostolic times (1) -- has always been accorded special attention in the history of the Church because of its close connection with the very core of the Christian mystery. In fact, in the weekly reckoning of time Sunday recalls the day of Christ's Resurrection. It isEaster which returns week by week, celebrating Christ's victory over sin and death, the fulfilment in him of the first creation and the dawn of "the new creation" (cf. 2 Cor 5:17).(22) It is the day which recalls in grateful adoration the world's first day and looks forward in active hope to "the last day", when Christ will come in glory (cf. Acts 1:11; 1 Th 4:13-17)(23) and all things will be made new (cf. Rev. 21:5).(24)
Rightly, then, the Psalmist's cry is applied to Sunday: "This is the day which the Lord has made: let us rejoice and be glad in it" (Ps 118:24).(25) This invitation to joy, which the Easter liturgy makes its own, reflects the astonishment which came over the women who, having seen the crucifixion of Christ, found the tomb empty when they went there "very early on the first day after the Sabbath" (Mk 16:2).(26) It is an invitation to relive in some way the experience of the two disciples of Emmaus, who felt their hearts "burn within them" as the Risen One walked with them on the road, explaining the Scriptures and revealing himself in "the breaking of the bread" (cf. Lk 24:32,35).(27) And it echoes the joy -- at first uncertain and then overwhelming -- which the Apostles experienced on the evening of that same day, when they were visited by the Risen Jesus and received the gift of his peace and his Spirit (cf. Jn 20:19-23).(28)
2. The Resurrection of Jesus is the fundamental event upon which Christian faith rests (cf. 1 Cor 15:14).(29) It is an astonishing reality, fully grasped in the light of faith, yet historically attested to by those who were privileged to see the Risen Lord. It is a wondrous event which is not only absolutely unique in human history, but which lies at the very heart of the mystery of time. In fact, "all time belongs to [Christ] and all the ages", as the evocative liturgy of the Easter Vigil recalls in preparing [p. 2 of 39] the Paschal Candle. Therefore, in commemorating the day of Christ's Resurrection not just once a year but every Sunday, the Church seeks to indicate to every generation the true fulcrum of history, to which the mystery of the world's origin and its final destiny leads.
It is right, therefore, to claim, in the words of a fourth century homily, that "the Lord's Day" is "the lord of days". (2) Those who have received the grace of faith in the Risen Lord cannot fail to grasp the significance of this day of the week with the same deep emotion which led Saint Jerome to say: "Sunday is the day of the Resurrection, it is the day of Christians, it is our day". (3) For Christians, Sunday is "the fundamental feastday",(4) established not only to mark the succession of time but to reveal time's deeper meaning.
3. The fundamental importance of Sunday has been recognized through two thousand years of history and was emphatically restated by the Second Vatican Council: "Every seven days, the Church celebrates the Easter mystery. This is a tradition going back to the Apostles, taking its origin from the actual day of Christ's Resurrection -- a day thus appropriately designated 'the Lord's Day'.(5) Paul VI emphasized this importance once more when he approved the new General Roman Calendar and the Universal Norms which regulate the ordering of the Liturgical Year.(6) The coming of the Third Millennium, which calls believers to reflect upon the course of history in the light of Christ, also invites them to rediscover with new intensity the meaning of Sunday: its "mystery", its celebration, its significance for Christian and human life. Dies Domini, p. 1-2 of 39, (see endnote 16).
"6....In doing this, we follow in the footsteps of the age-old tradition of the Church, powerfully restated by the Second Vatican Council in its teaching that on Sunday 'Christian believers should come together, in order to commemorate the suffering, Resurrection and glory of the Lord Jesus Christ, by hearing God's Word and sharing the Eucharist, and to give thanks to God who has given them new birth to a living hope through the Resurrection of Jesus Christ from the dead". Dies Domini, p. 3 of 39, (seeendnote 16)(emphasis added).
"19.... In the tradition of the Eastern Churches in particular, every Sunday is the . . . day of resurrection, (18) and this is why it stands at the heart of all worship.
In the light of this constant and universal tradition, it is clear that, although the Lord's Day is rooted in the very work of creation and even more in the mystery of the biblical 'rest' of God, it is nonetheless to the Resurrection of Christ that we must look in order to understand fully the Lord's Day". Dies Domini, p. 8 of 39, (see endnote 16) (emphasis added).
"30. It is clear then, why, even in our own difficult times, the identity of this day must be protected and above all must be lived in all its depth. An Eastern writer of the beginning of the third century recounts that as early as then the faithful in every region were keeping Sunday holy on a regular basis.(36) What began as a spontaneous practice later became a juridically sanctioned norm. The Lord's Day has structured the history of the Church through two thousand years: how could we think that it will not continue to shape her future?" Dies Domini, p. 11 of 39, (see endnote 16)(emphasis added).
Perhaps not all the protestant denominations place the same intensity of importance on the "Lord's Day" as does the pope. But at least from his comments, it is clear that the reason for the tradition of celebrating the Lord's Day is because Sunday is (assumed to be) the day of Christ's resurrection. Let us look to the scriptural support offered by the pope, again in Dies Domini, to justify the "Lord's Day":
"20. According to the common witness of the Gospels, the Resurrection of Jesus Christ from the dead took place on "the first day after the Sabbath" (Mk 16:2,9;(30) Lk 24:1;(31) Jn 20:1).(32) On the same day, the Risen Lord appeared to the two disciples of Emmaus (cf. Lk 24:13-35) and to the eleven Apostles gathered together (cf. Lk. 24:36; Jn 20:19). A week later -- as the Gospel of John recounts (cf. 20:26)(33) -- the disciples were gathered together once again, when Jesus appeared to them and made himself known to Thomas by showing him the signs of his Passion. The day of Pentecost -- the first day of the eighth week after the Jewish Passover (cf. Acts 2:1),(34) when the promise made by Jesus to the Apostles after the Resurrection was fulfilled by the outpouring of the Holy Spirit (cf. Lk 24:49;(35) Acts 1:4-5)(36) -- also fell on a Sunday. This was the day of the first proclamation and the first baptisms: Peter announced to the assembled crowd that Christ was risen and "those who received his word were baptized" (Acts 2:41).(37) This was the epiphany of the Church, revealed as the people into which are gathered in unity, beyond all their differences, the scattered children of God". Dies Domini, p. 8 of 39, (see endnote 16).
2)Scripture does not say that Christ rose on Sunday.
In paragraph 20 of Dies Domini above, the pope stated, "According to the common witness of the Gospels, the Resurrection of JesusChrist from the dead took place on 'the first day after the Sabbath'. Is that a true statement? If the duty to keep the "Lord's Day" in lieu of the Fourth Commandment is predicated upon the premise that Jesus rose on Sunday, the first day, should not scripture tell us that Christ rose on Sunday, the first day? The scripture cited by the pope says only that the witnesses saw Jesus was already gone when they arrived after the sabbath.
Remember by Old Testament time reckoning, that the day is from sunset to sunset. See Section IV.A., "GOD'S SABBATH DAY IS FRIDAY SUNDOWN TO SATURDAY SUNDOWN". The seventh day sabbath is from sunset Friday to sunset Saturday. And the first day, Sunday, is from sunset Saturday to sunset Sunday. Was Jesus risen on the seventh day or on the first day?
The Gospel of Matthew (Authorized King James Version) states,
"In the end of the sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the supulchre. [2] And, behold, there was a great earthquake: for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it". Mt. 28:1-2.
"[5] And the angel answered and said unto the women, Fear not ye: for I know that ye seek Jesus, which was crucified. [6] He is not here: for he is risen, as he said. Come, see the place where the Lord lay". Mt. 28:5-6.
Wherefore, the Gospel of Matthew states that Jesus was already gone when the women arrived "in the end of the sabbath, as it began to dawn toward the first day of the week". That in no way says that Christ was risen on Sunday, the first day, but rather implies He had already risen when Mary arrived during the sabbath day, the seventh day. And the pope does not cite to this Gospel account.
What do the other gospel accounts say? The Gospel of Mark (Authorized King James Version) says,
"And when the sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, had bought sweet spices, that they might come and anoint him. [2] And very early in the morning the first day of the week, they came unto the sepulchre at the rising of the sun. [3] And they said among themselves, Who shall roll us away the stone from the door of the sepulchre? [4] And when they looked, they saw that the stone was rolled away: for it was very great. [5] And entering into the sepulchre, they saw a young man sitting on the right side, clothed in a long white garment; and they were affrighted. [6] And he saith unto them, Be not affrighted: Ye seek Jesus of Nazareth, which was crucified: he is risen; he is not here: behold the place where they laid him". Mk. 16:1-6.
The Gospel of Mark does not say that Jesus rose on the first day. It said that very early in the morning the first day of the week they saw that Jesus had already risen. By the account of the Gospel of Mark Jesus could have risen either on the seventh day or on the first day.
The Gospel of Luke (Authorized King James Version) is in agreement with Mark, stating,
"Now upon the first day of the week, very early in the morning, they came untothe sepulchre, bringing the spices which they had prepared, and certain others with them. [2] And they found the stone rolled away from the sepulchre. [3] And they entered in, and found not the body of the Lord Jesus". Lk. 24:1-3.
Once again, the Gospel of Luke only tells us when they saw that Jesus was gone. He could have risen either on the seventh day sabbath, or on the first day. It does not say.
And the Gospel of John says,
"The first day of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre. [2] Then she runneth, and cometh to Simon Peter, and to the other disciple, whom Jesus loved, and saith unto them, They have taken away the Lord out of the sepulchre, and we know not where they have laid him". Jn. 20:1-2.
Again, it does not say when Jesus rose, only that Mary arrived "first day of the week, when it was yet dark". Sabbath would have run until sunset the seventh day (Saturday) and Mary could have arrived very soon thereafter on Saturday after sunset, and would have seen Jesus gone "the first day of the week", but Jesus could have risen the seventh day.
We can conclude that 3 of the 4 gospel accounts tell us that the women arrived on the first day (anytime between Saturday at sunset and Sunday at sunset). And when they arrived, Jesus was already gone. There is no scripture that tells us that the resurrection of Jesus Christ happened on Sunday, the first day. All four gospel accounts are consistent only if Christ rose on the seventh day sabbath, and when the women got there on the first day, Sunday, Jesus was gone.
Contemporaneous with the writing of this paper, compelling proof that Christ in fact rose on the seventh day sabbath has been compiled. Yeshua's Resurrection When?, Jim Searcy, http://www.gvtc.com/~jsearcy/whenres.htm. Therein, Searcy proves that Christ was crucified and gave up the ghost on Wednesday, Nisan 14, 30 A.D., the day of preparation for Passover, which was always on the 14th of Nisan. During the Feast of Unleavened Bread the first day, Nisan 15, is a sabbath (day of rest). Lev. 23:7. In 30 a.d., that sabbath fell on a Thursday, Nisan 15, at sundown. Saturday during the feast is a high sabbath. Jesus had to be in the heart of the earth three days. Mt. 12:39-40. And he was in the tomb Wednesday night, Thursday, Thursday night, Friday, Friday night, and Saturday. Christ rose on Saturday, the seventh day sabbath, not Sunday, the first day. That is why scripture does not say that Christ's resurrection occurred on the first day, Sunday. The protestant's and catholics are teaching the breaking of a commandment of God based upon a false assumption. It is a lie to say that Christ rose on Sunday.
3) Jesus' post-resurrection appearances did not change the sabbath commandment.
In his Paragraph 1, the pope references Jesus visiting the apostles on Sunday. The scripture cited is John 20:19-23. As stated above in endnote 28, the disciples were assembled on the first day of the week "for fear of the Jews". No special significance can be read into that scripture, other than Christ did appear to the group on Sunday. That does not justify ignoring God's Fourth Commandment. And in his paragraph 20 of Dies Domini (above), the pope again makes reference to several scriptures regarding the appearances made by Jesus following His resurrection. Let us read once more from theSeptember 16, 1893 Catholic Mirror,
"The first reference to Sunday after the resurrection of Christ is to be found in St. Luke's Gospel, chapter 24, verses 33-40, and St. John 20:19.
The above texts themselves refer to the sole motive of this gathering of the part of the apostles. It took place on the day of the resurrection (Easter Sunday), not for the purpose of inaugurating 'the new departure' from the old Sabbath (Saturday) by keeping 'holy' the new day, for there is not a hint given of prayer, exhortation, or the reading of the Scriptures, but it indicates the utter demoralization of the apostles by informing mankind that they were huddled together in that room in Jerusalem 'for fear of the Jews,' as St. John, quoted above, plainly informs us.
The second reference to Sunday is to be found in St. John's Gospel, 20th chapter, 26th to 29th verses: And after eight days, the disciples were again within, and Thomas with them." [sic] The resurrected Redeemer availed Himself of this meeting of all the apostles to confound the incredulity of Thomas, who had been absent from the gathering on Easter Sunday evening. This would have furnished a golden opportunity to the Redeemer to change the day in the presence of all His apostles, but we state the simple fact that, on this occasion, as on Easter day, not a word is said of prayer, praise, or reading of the Scriptures.
The third instance on record, wherein the apostles were assembled on Sunday, is to be found in Acts 2:1: 'The apostles were all of one accord in one place,' (Feast of Pentecost – Sunday.) Now, will this text afford to our Biblical Christian brethren a vistige of hope that Sunday substitutes, at length, Saturday? For when we inform them that the Jews had been keeping this Sunday for 1500 years, and have been keeping it for eighteen centuries after the establishment of Christianity, at the same time keeping the weekly Sabbath, there is not to be found either consolation or comfort in this text. Pentecost is the fiftieth day after the Passover, [The Passover was always the fourteenth day of the first month, without any reference whatever to any particular day of the week, and therefore it was impossible that the Pentecost should always be 'necessarily Sunday', as stated. This note is inserted merely in the interests of accuracy, and not with the intention that it should have any bearing on the controversy in the text. – ED.] which was called the Sabbath of weeks, consisting of seven times seven days; and the day after the completion of the seventh weekly Sabbath day, was the chief day of the entire festival, necessarily Sunday. What Israelite would not pity the cause that would seek to discover the origin of the keeping of the first day of the week in his festival of Pentecost,that has been kept by him yearly for over 3,000 years? Who but the Biblical Christian, driven to the wall for a pretext to excuse his sacrilegious desecration of the Sabbath, always kept by Christ and His apostles, would have resorted to the Jewish festival of Pentecost for his act of rebellion against his God and his teacher, the Bible?"
Catholic Mirror, Sept. 16, 1893, http://www.immaculateheart.com/maryonline/html/apologetics.html. (pp. 7-6 of 15).
In response to the last question posed above in the Catholic Mirror, is it appropriate for acatholic newspaper to ask such a question of the pope? Good thing it was written 105 years before this pope's Dies Domini. Remember, catholic doctrine states that the task of interpreting the Word of God authentically has been entrusted solely to the pope and his bishops in communion with him. Because the pope's Apostolic Letter Dies Domini addresses "matters of faith or morals", is it not deemed infallible by catholic doctrine? See Catechism Nos. 100, 890, and 891.
Not meaning to belabor the point, but we should finish up with paragraph 20 of Dies Domini (above). Luke 24:49 and Acts 1:4-5 (See endnotes 35 and 36) reference the promised outpouring of the Holy Spirit that did occur on Pentecost as discussed above in the Catholic Mirror. The last scripture cited by the pope in paragraph 20 is Acts 2:41. The baptism of three thousand occurred the very same day of Pentecost in the Acts 2:1 discussion above. The point is well taken that nothing can be inferred from a meeting of Jews on the Feast of Pentecost, something that has been occurring in excess of 3,000 years.
4) Scripture does not identify the "Lord's Day" as Sunday.
In Dies Domini paragraph 1, the pope states, "The Lord's Day -- as Sunday was called from Apostolic times". In Paragraph 2, the pope references a fourth century homily that says "the Lord's Day" is the "lord of days". Why is Sunday called the "Lord's Day"? Where did that come from? Let us review one more of the pope's explanations,
"21. It was for this reason that, from Apostolic times, "the first day after the Sabbath", the first day of the week, began to shape the rhythm of life for Christ's disciples (cf. 1 Cor 16:2).(38) 'The first day after the Sabbath' was also the day upon which the faithful of Troas were gathered "for the breaking of bread", when Paul bade them farewell and miraculously restored the young Eutychus to life (cf. Acts 20:7-12).(39) The Book of Revelation gives evidence of the practice of calling the first day of the week "the Lord's Day" (1:10).(40) This would now be a characteristic distinguishing Christians from the world around them. As early as the beginning of the second century, it was noted by Pliny the Younger, governor of Bithynia, in his report on the Christian practice "of gathering together on a set day before sunrise and singing among themselves a hymn to Christ as to a god".(19) And when Christians spoke of the "Lord's Day", they did so giving to this term the full sense of the Easter proclamation: "Jesus Christ is Lord" (Phil 2:11;(41) cf. Acts 2:36;(42) 1 Cor. 12:3).(43) Thus Christ was given the same title which the Septuagint used to translate what in the revelation of the Old Testament was the unutterable name of God: YHWH". Dies Domini, p. 9 of 39, (see endnote 16).
Compare closely the scripture passages cited by the pope within this paragraph to his assertions. Does the scripture cited by the pope support the statement for which it is offered? As to the first sentence in paragraph 21, this paper previously discussed the Sunday collection passage (1 Cor. 16:2) at pages 59-60. The collection appears to have been a collection of surplus bounty and taking such a collection on the first day would be consistent with keeping the seventh day sabbath, In his second sentence, the pope cites the "breaking of the bread" scripture at Acts 20:7-12. This paper previously discussed that scripture passage and reviewed the believers' custom to have communion after the close of the sabbath, or Havdalla. It has also been brought to our attention that in Acts 2:46 breaking bread is stated to be common to every day of the week. Id.
In his third sentence in paragraph 21, the pope says, "The Book of Revelation gives evidence of the practice of calling the first day of the week "the Lord's Day" (1:10)" Let us again turn to the analysis from the Catholic Mirror of September 23, 1893, on this issue:
"The ninth text wherein we meet the expression "the Lord's day," is the last to be found in the apostolic writings. The Apocalypse, or Revelation, chapter 1:10, furnishes it in the following words of John: "I was in the Spirit on the Lord's day;" but it will afford no more comfort to our Biblical friends than its predecessors of the same series. Has St. John used the expression previously in his Gospel or Epistles? – Emphatically, NO. Has he had occasion to refer to Sunday hitherto? – Yes, twice. How did he designate Sunday on these occasions? Easter Sunday was called by him (John 20:1) 'the first day of the week.'
Again, chapter twenty, nineteenth verse: 'Now when it was late that same day, being the first day of the week.' Evidently, although inspired, both in his Gospel and Epistles, he called Sunday 'the first day of the week.' On what grounds, then, can it be assumed that he dropped that designation? Was he more inspired when he wrote the Apocalypse, or did he adopt a new title for Sunday, because it was now in vogue?
A reply to these questions would be supererogatory especially to the latter, seeing that the same expression had been used eight times already by St. Luke, St. Paul and St. Peter, all under divine inspiration, and surely the Holy Spirit would not inspire St. John to call Sunday the Lord's day, whilst He inspired Sts. Luke, Paul, and Peter, collectively, to entitle the day of judgment "the Lord's day." Dialecticians reckon amongst the infallible motives of certitude, the moral motive of analogy or induction, by which we are enabled to conclude with certainty from the known to the unknown; being absolutely certain of the meaning of an expression can have only the same meaning when uttered the ninth time, especially when we know that on nine occasions the expressions were inspired by the Holy Spirit.
Nor are the strongest intrinsic grounds wanting to prove that this, like its sister texts, contains the same meaning St. John (Rev. 1:10) says 'I was in the Spirit on the Lord's day; 'but he furnishes us the key to this expression, chapter four, first and second verses: 'After this I looked and behold a door opened in heaven.' A voice said to him: 'Come up hither, and I will show you the things which must be hereafter.' Let us ascend in spirit with John. Whither? – through that 'door in heaven,' to heaven. And what shall we see? – 'The things that must be hereafter,' chapter four, first verse. He ascended inspirit to heaven. He was ordered to write, in full, his vision of what is to take place antecedent to, and concomitantly with, 'the Lord's day,' or the day judgment; the expression 'Lord's day' being confined in Scripture to the day of judgment exclusively".
Catholic Mirror, Sept. 23, 1893, http://www.immaculateheart.com/maryonline/html/apologetics.html (p. 10-11 of 15).
In support of his statement, "And when Christians spoke of the "Lord's Day", they did so giving to this term the full sense of the Easter proclamation: 'Jesus Christ is Lord'", the pope cites to Phil.2:11, Acts 2:36, and 1 Cor. 12:3. Take a look. Those scriptures support only the undisputable proclamation that Jesus is Lord, and in no way offer scriptural evidence for theterm "Lord's Day". See endnotes 41, 42, and 43.
Wherefore, calling Sunday as the "Lord's Day" is a tradition of man. Nowhere does the Bible indicate that Sunday, the first day, is to be called the "Lord's Day", and in fact scripture uses the phrases "the day of our Lord" and "the Lord's day" to mean only judgment day. See Acts 2:20; 1 Cor. 1:8; 1 Cor.5:5; 2 Cor. 1:13, 14; 2 Pet. 3:10; 2 Pet. 3:12; and Rev. 1:10.
5) Christ's resurrection cannot disannul the sabbath covenant.
One of the many problems with trying to justify the rejection of God's holy seventh day sabbath by reason of the resurrection of Christ is that once a promise of God is made and confirmed, no man can disannul, change or add to it. Recall the discussion of the everlasting sabbath covenant. See Section V., "THE EVERLASTING SABBATH COVENANT". In the everlasting sabbath covenant, God commanded,
"Six days may work be done; but in the seventh is the sabbath of rest, holy to the LORD: whosoever doeth any work in the sabbath day, he shall surely be put to death.[16] Wherefore the children of Israel shall keep the sabbath, to observe the sabbath throughout their generations, for a perpetual covenant. [17] It is a sign between me and the children of Israel for ever: for in six days the LORD made heaven and earth, and on the seventh day he rested, and was refreshed". Ex. 31:15-17.
This is a binding promise between God and the children of Israel, accepted by the children of Israel. See Section V.B., "A CONTRACT BETWEEN GOD AND MAN". The terms of this absolute covenant require that keeping of the sabbath be continuing without intermission to be a sign for ever. See Section V.C., "THE TERMS OF THE SABBATH COVENANT". This everlasting promise to keep the sabbath binds not only the Jews, but extends to the gentile believers in Christ as the seed of Abraham. Gal. 3:26-29. See Section VII.A., GOD'S SEVENTH DAY SABBATH IS NOT "JUST FOR THE JEWS".
Unless there exists clear scripture somehow rescinding this perpetual promise to keep the sabbath, it shall remain binding for ever. Man can not change it, revoke it, amend it or in any way undo it. All the fanciful theological reasoning in the world will not eliminate this everlastingsabbath covenant that Jews and gentile believers in Christ have made to God.
"Brethren, I speak after the manner of men; Though it be but a man's covenant, yet if it be confirmed, no man disannulleth, or addeth thereto. [16] Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect". Gal. 3:15-17.
Just as the law could not disannul or add to the promises made by God 430 years prior to Abraham, the resurrection of Christ can not change, disannul, add to, or make the promise by man to God (the everlasting sabbath covenant) of none effect. The promises made by God to Abraham were fulfilled by Christ because He was the "seed" of Abraham of which God spoke. But with the everlasting sabbath covenant, there is no limiting language. The everlasting sabbath covenant is an absolute promise. There is nothing that could ever be done to limit itsscope and application. Remember, God can not lie, and what God says will be, will be. See Section VII.E.3.a.ii., "God can not lie". Wherefore, the resurrection of Christ cannot change or in any way eliminate the promise of man, as confirmed before God, to keep the sabbath for ever.
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