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Chapter 1 The Lord’s Day — as Sunday was called from Apostolic Times." Thus commences Pope John Paul II’s Apostolic Letter, Dies Domini, issued July 7, 1998. The Pope provides a reference in order to document his initial assertion. His reference is Revelation 1:10. This Scriptural passage states: I [John] was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet. It will be seen that this verse of Scripture, while mentioning the Lord’s Day, does not in any particular indicate which day of the week is the Lord’s Day. One may read the context of the Biblical passage, and he will find no elucidation of the term. Since the term, "the Lord’s Day" occurs nowhere else in Scripture, it will not assist us to seek another reference containing the term "Lord’s Day" in order to enable us to discover the Biblical meaning of the term. Yet the only safe ground for a sincere student of the Bible is to permit the Bible to interpret itself. God in His goodness has not left this matter in doubt. In clear, unequivocal terms He has revealed to us which day is the Lord’s Day. The New Testament specifies the day which is the Lord’s Day in two passages of Scripture:
Plainly the Sabbath day is the Lord’s Day. The Bible itself has cited this fact. But a new question arises: Which day is the Sabbath? The context of these two texts reveals that the Jews were accusing the disciples of sabbathbreaking in that they rubbed ears of corn in their hands. Clearly the day referred to was the day the Jews identified as the Sabbath. If we are sincere searchers for Biblical truth, then we must permit the Scripture to identify the day which the Jews hallowed as the Sabbath. Once more the Bible is specific. Jesus was crucified on the day which many Christians designate as Good Friday. The Jews named that day the preparation day. Speaking of the day of Christ’s death, Luke recorded:
Thus the Sabbath day of the Jews was the day after Friday. This fact is confirmed in Matthew’s account of the resurrection which occurred on the day many Christians, including Roman Catholics, uphold as Easter Sunday. Matthew repeated Mary Magdalene’s visit to the empty tomb thus:
Manifestly the Sabbath day upon which the Jews worshipped was the day between Friday and Sunday. That day was Saturday. Therefore, as we review Matthew 12:8 and Luke 6:5 quoted above, we are compelled to conclude that the Lord’s Day, plainly identified in Scripture, is Saturday, the seventh day of the week. This causes no surprise, for the fourth commandment, written with God’s own hand plainly states:
So God, Himself, designated Saturday, the seventh day of the week, as the Lord’s Day. Thus Revelation 1:10 is simply stating that John was in vision on the Sabbath, the seventh day of the week. The Bible, therefore, testifies that the Pope’s initial statement is an incredible lapse from sound scholarship. The initial statement in the Pope’s Apostolic Letter also reveals a remarkable alteration in the position of the Roman Catholic stance on Sunday worship. Unlike some Protestants who have sought to uphold Sunday-sanctity on the basis of apostolic tradition, this has not been the practice of Roman Catholics. Let us review two authoritative statements of the Roman Catholic Church. The first states:
The Roman Catholic Mirror emphatically discovered no Biblical evidence for the substitution of Sunday for Saturday for Sabbath observance.
Here we see that the Roman Catholic Church has long claimed that it altered the Sabbath from Saturday to Sunday in the year 336 A.D. That was certainly not apostolic times, as the Pope states in his Apostolic Letter. Almost two-and-a-half centuries had passed since the death of the last apostle until the Council of Laodicea convened. Millions of Roman Catholics have in their possession catechisms which assent that the Council altered the day of worship and not the apostles. These Catholics must be confused by the Pope’s latest declaration on the matter. Strange indeed is this altered claim for a church which is reputed never to have changed. A second catechism, approved by the Roman Catholic Church and authored by a priest, also raises questions concerning the commencement of the Pope’s Apostolic Letter, for it would seem that the Pope is shrinking from the ecclesiastical authority which Roman Catholics have based upon the church’s ability to alter the day of worship. This catechism states:
Stephen Keenan correctly states that there is no Scriptural authority for Sunday observance. It would have been strange indeed if Sunday was the new Lord’s Day and that not one of the eight authors of the New Testament stated this as a fact. It would have been an incredible oversight in the 260 chapters of the New Testament that no mention of such a dramatic alteration was provided. Indeed, the author of Revelation, the apostle John, the only Bible writer to use the term, "the Lord’s Day" (Revelation 1:10), mentioned Sunday twice in his gospel (John 20:1; 20:19). Both these verses refer to the day of Christ’s resurrection. Surely if ever there was a time to call the first day of he week the Lord’s Day, if it were appropriate, then this was the day. But John chose not to do so. Why? Because he well knew that the Lord’s day was the Sabbath. Remember, John wrote his gospel between 80 – 90 A.D. If it had been his habit for 50 – 60 years after Jesus’ death to address the Sunday as "the Lord’s Day" he certainly would have used this term in his gospel. In corroboration of A Doctrinal Catechism, The Catholic Mirror, which was the official Catholic newspaper of the Archdiocese of Baltimore, Maryland, USA, over which the eminent Cardinal Gibbons presided, stated,
In fact, a few Christians in the mid-second century had adopted the pagan day of the Roman Empire in order to escape confusion with Jews during periods of anti-Semitism in the Roman Empire. Justin Martyr in 155 was the first to mention this practice, but it was not a general practice in Christendom and was based upon fear of persecution, not Scriptural mandate. The Catholic Mirror states its conclusion emphatically.
We must remember that every book of the New Testament was written decades after the death of Jesus. Eight times the first day of the week (Sunday) is mentioned (Matthew 28:1; Mark 16:2,9; Luke 24:1; John 20:1,19; Acts 20:7; 1 Corinthians 16:2). Not once is it referred to as the Lord’s Day. Not once! The first six of these texts simply state that Christ rose from the dead on Sunday. The passage in 1 Corinthians merely admonishes the Christians to gather their offerings on Sunday. Many Protestants, seeking to escape the Roman Catholic taunt that the acceptance of Sunday sacredness is an implied acceptance of the claimed papal authority to institute ecclesiastical festivals and precepts (laws) not found in Scripture, grasp at Acts 20:7 as the Biblical support of their Sunday worship. Let us examine this passage of Scripture:
There is no question that the believers met on Sunday. Unquestionably they "broke bread" on the Sunday. This fact has frequently been used as evidence that a communion service was held and thus Sunday must have been held sacred by Paul and the believers at Troas. This matter merits investigation. Paul, the biblical record states, "continued his speech until midnight" (Acts 20:7). At about this time a tragedy occurred when a young man, Eutychus, fell asleep and fell from the window of the third loft and was killed (v. 9). Paul went downstairs and, through the power of God, Eutychus was restored to life (v. 10). Undoubtedly this procedure took some minutes, and it was the very early hours of the second day of the week (Monday) when Paul returned upstairs to the room where he had been preaching. It is pertinent to the matter under discussion to record that which occurred on that early Monday morning:
Thus Scripture testifies that Paul "had broken bread" on Monday morning. Yet no Christian uses this fact to support Monday sacredness. The fact that bread was broken also on Monday morning seriously diminishes the use of Acts 20:7 as evidence of Sunday sacredness. But this is not all. What does the term "to break bread" mean? Once more Scripture comes to our aid as its own interpreter:
Notice what this text reveals. Firstly, the early Christians, filled with the power of Pentecost, broke bread daily. So whatever the term "to break bread" meant, it provides absolutely no basis for selecting one of the seven days of the week as the special day of worship, for bread was broken on all days of the week. Secondly, we have in this passage, clear evidence of the Biblical meaning of the term "to break bread." In other Scripture verses, this meaning includes the participation in the communion service. But plainly, this Scripture states, in qualifying this breaking of bread, that "they did eat their meat with gladness and singleness of heart." The word "meat" as used in the 17th and 18th centuries simply meant "food." But there is yet another matter that requires our attention as we seek to understand this matter. If the day upon which the communion service was conducted indicated the timing of Sabbath observance, then surely we would follow Christ’s example and keep holy the day on which He instituted this ordinance. Since the first Lord’s Supper was held on the evening before Christ’s crucifixion, such a concept would lead us to observe Thursday as our day of worship. No Christian follows such an absurdity. Thus Acts 20:7 as a valid support for Sunday sacredness falls on three counts — 1) the breaking of bread was a daily matter; 2) the Scriptural meaning of the term was to enjoy a meal; and 3) Christ instituted the Lord’s Supper on a Thursday evening. In citing these three irrefutable facts, we have not mentioned that the Jewish day commenced, not at midnight, but at sunset. Thus long before midnight, by Jewish (and Scriptural) reckoning, Paul had been preaching on the second day of the week, Monday. Manifestly, the use of Acts 20:7 does not present a strong case for Sunday sacredness and, indeed, is quite invalid as a Scriptural argument for Sunday observance.* Once more, we would remind each reader that at no time do the Biblical writers refer to the first day of the week as the Lord’s Day. Constantly they refer to the Sabbath, never once referring to it as the former Sabbath or in any other way indicating that the seventh day of the week no longer held validity as God’s holy day. That would be remarkable if Christ’s death altered His law since, as we have stated, every book of the New Testament was written decades after Christ’s death. Indeed, the seventh-day Sabbath is mentioned in the New Testament no less than 60 times. In the second paragraph of his Apostolic Letter, the Pope further makes an assertion which no doubt has proven puzzling to many readers. He states,
Children still in elementary school, if raised in a Christian or Jewish home, will know that the Jewish nation observed Saturday, the seventh day specified in God’s Law, as their sacred day. There can be no question whatsoever that the psalmist in this verse of his ancient Hebrew hymn is referring to Saturday. This passage can in no way be rightly applied to Sunday. To do so is to wrest the Scriptures. Thus the Apostolic Letter, Dies Domini, commences in such a fashion that one is left questioning the care with which it has been prepared. This is the more surprising when we consider that there is no doubt whatsoever that some of the highest intellects in the Roman Catholic Church and in the Vatican would have assisted the Pope in the preparation of this letter. This matter is not ameliorated by the fact that in his fifth paragraph, the Pope makes another false claim. He states that "the fundamental importance of Sunday has been recognized through two thousand years of history." If, as The Convert’s Catechism of Catholic Doctrine asserts, the Catholic church, in the Council of Laodicea (336 A.D.) transferred the solemnity from Saturday to Sunday then the very longest period Sunday has been recognized as the Sabbath is 1663 years (at the date of publication of this book). Even this period is confined largely to the Roman Catholic Church. As Benjamin Wilkinson, in his classic work, Truth Triumphant, documents, the seventh-day Sabbath was upheld in Scotland until 1206, in India until the 16th century, Ethiopia until the 17th century, in Eastern Europe until the 16th century, and in China at least to the 14th century. In 1956, the book, The Faith of Millions was published and sold in Catholic bookstores. It asserted (page 473) that
In December 1893, the eminent American Cardinal, Archbishop Gibbons, asserted that there were just two alternatives in this matter. Either one accepts the Bible as the basis of one’s faith, a position accepted by Protestantism, and thus keep Saturday holy, or accept the Catholic dogma of the authority of the church, and thus worship on Sunday. Cardinal Gibbons’ claim is valid. Numerous Protestant authorities concur that Saturday is the true Sabbath and that there is no apostolic or Biblical basis for Sunday observance. It is prudent that we document a selection of these sources. Emphasis supplied.
Why then has the Pope adopted a novel approach in attempting to vindicate Sunday observance, not from church authority, but rather from Scripture? Only he and perhaps his inner circle of counselors could explain this remarkable alteration of course. It surely is unnecessary for faithful Roman Catholics. They have already accepted papal authority to alter and enact ecclesiastical festivals and laws, without Scriptural warrant. Perhaps the Pope sees in the increasing clamor for Sunday laws amongst Evangelical Protestants, that now is the time to woo them to his cause by presenting his call for similar laws upon grounds which will appeal to these Protestants by claiming to appeal to holy writ. Whatever the Pope’s motive is, he has placed his own church in a frightful dilemma. Only time will tell how he or his successor will attempt to extricate the Roman Catholic Church from this self-created quandary. While ever the Papacy asserted the fact that the seventh-day Sabbath was observed in apostolic times, and that this practice continued even in the western Christian Church until the fourth century, it was possible to claim papal authority for the church’s alteration. Sunday worship was declared to be the mark of that authority. By appealing to Scripture and apostolic practice, the Pope has forfeited that claimed authority and vested that authority in Scripture. But since Scripture does not support his claim, he has led the Roman Catholic Church into a theological quagmire. As numerous Roman Catholic leaders have correctly claimed, there is no Biblical basis for Sunday observance, absolutely none! Therefore the Pope has placed the sacred observance of Sunday upon an extremely weak platform. He has opened a door to demonstrate the vulnerability of the Christian churches’ position on this matter, for in truth, Sunday observance, as the author of the Baptist Manual, Dr. Edward Hiscox, stated, is based upon no better principle than
While scattered instances of Christians worshipping on the pagan day of the sun in order to escape persecution engineered by the mistaken concept that they were Jewish have been documented, Sabbathkeeping was generally upheld until the conversion of Constantine, Emperor of the Roman Empire in 321 A.D. The depth of his conversion from paganism is not for us to judge. Suffice it to record that he advocated, after his conversion, that the day of the sun, Sunday, be observed. The Pope cannot simultaneously hold two mutually exclusive positions. Sunday sanctity has for centuries been the pillar of the Roman Catholic Church’s claim to ecclesiastical authority. This claim has ever been based upon the fact that the Bible contains no mandate for Sunday observance. It has been Rome’s stated position that
Either the Papacy has to renounce its usurped ecclesiastical authority and support its new claim to discover a Biblical basis for Sunday observance, or it must continue to assert its supreme authority in matters ecclesiastical and admit that Sunday worship is its own invention, devoid of Scriptural confirmation. As we have demonstrated, the Pope’s Apostolic Letter provides a faulted introduction to his new approach, and the remainder of the letter fares no better. If the Roman Catholic Church resorts to its former position that Scripture provides no basis for Sunday observance and that it was not practiced or advocated in apostolic times, then the man it claims to be its first pontiff, the apostle Peter, did not share the practice nor exert the authority usurped by subsequent popes. The Apostolic Letter, Dies Domini, has placed the Roman Catholic Church in a most difficult position. |