Sabbath in Christianity

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This article is about the Sabbath as understood and practiced in Christianity. For other uses, see Sabbath.
A Ten Commandments monument which includes the command to "Remember the Sabbath day, to keep it holy".

Sabbath in Christianity is the inclusion or adoption in Christianity of a Sabbath day. First established within Judaism through Mosaic Law, Christians inherited a Sabbath practice that reflected two great precepts: the commandment to remember the Sabbath and keep it holy (Exodus 20:8), and God's blessing of the seventh day (Saturday) as a day of rest (Genesis 2:2-3). The first of these provisions was associated in Judaism with the assembly of the people to worship in the Synagogues. Almost all Christian traditions observe these elements still, but the various traditions can emphasize or observe the connection of these elements to the Sabbath in different ways.

Some varieties arise from differences of Biblical interpretation of the application of Mosaic Law to Christians. Historical developments within and among the churches also influence their outlooks. The relation of the Sabbath to the Lord's Day (Sunday, the first day) is variously interpreted as a result.

The vast majority of Christians worldwide hold that the specific prescriptions of Mosaic Law do not apply to Christians. Instead, the (Christian) law of liberty, whereby the church and its members remain in communion with Christ, provides an even higher standard to which Christians are held. That standard is judged by Christ who fulfilled the Mosaic Law, in relationship with his people, and is not dependent therefore upon specific legalistic codes but upon the spirit in which its precepts are followed. This principle is agreed in general among Catholics, the Orthodox both Eastern, and Oriental, and most Protestant denominations.

In contrast, "Sabbatarian" beliefs held by some denominations regard at least some law expressed as a legal code to be morally binding upon Christians. Seventh-day Adventists in particular adhere to Mosaic Law-based Sabbath observance on the seventh day of the week, and are thus sometimes described as "Seventh-day Sabbatarians".

Biblical Sabbath[edit]

Main article: Biblical Sabbath

As shabath (rest), Sabbath was first described in the Biblical account of the seventh day of Creation (Gen. 2:2-3). Observation and remembrance of Sabbath is one of the Ten Commandments (the fourth in the Eastern Orthodox and most Protestant traditions, the third in Roman Catholic and Lutheran traditions). Mosaic law instituted it as a "perpetual covenant [for] the people of Israel" and proselytes (Ex. 31:13-17, Ex. 23:12, Deut. 5:13-14). On the Sabbath, Christians remember the day during which God rested after having completed Creation in six days (Gen. 2:2-3, Ex. 20:8-11).[1]

Various points of discrepancy or difference among Christians about the Sabbath reveal themselves through their interpretations of Christian law, as found in the New Testament, and in how that law relates to the Old Testament Mosaic law. Related New Testament passages that express key Christian teachings include the following:

Other New Testament passages may also be interpreted in relation to the law:

The primary points of contention center on whether or how much it is incumbent upon Christians to follow the Mosaic law concerning the Sabbath, most specifically with regards to "keeping it holy" (which may affect when the primary day of weekly corporate worship takes place), and with regards to its place as the "day of rest".

Developments in the early church[edit]

Main article: Early Christianity

The first Hebrew converts to Christianity continued to pray as they always had in the temple,(Acts 2:42,46-47) although there were immediate conflicts with Jewish authorities over teachings about Jesus.(Acts 4-5) It continued and spread to synagogues outside of Judea as the Apostle Paul preached to the Jews,(Acts 13), often on the Sabbath.(Acts 13:14,44) As time went on, many Hebrew Christians continued in Jewish observances, including the Hebrew Sabbath. The entire Christian Church also adopted elements of the Hebrew calendar and worship as its own, timing its liturgical day to run from sunset to sunset, a feature of Orthodox services that continues even today. Thus, by the present (Gregorian) civil calendar, the Sabbath begins at sunset Friday and ends at sunset Saturday, the seventh day of the Hebrew week.[2] Saturday evening is liturgically a part of Sunday, the first day.

Patristic writings attest that by the 2nd century AD, it had become commonplace to celebrate the Eucharist in a corporate day of worship on the first day (Saturday evening/Sunday daytime),[3] in remembrance of the Resurrection of Christ on that day, establishing it as the Lord's Day. Corporate Sabbath worship (on the seventh day) also continued even into the fourth century in some places, often with Eucharistic celebration as well.[4][5][6] The developing Church eventually became uniform in celebrating the Eucharist each Sunday, while such Sabbath celebrations were most often in combination with other feasts or observances. The Sabbath remained on the seventh day, as it still is in Catholicism, Orthodoxy, and Oriental Orthodoxy,[7][8] while the emphasis for corporate worship moved from the Sabbath to the Lord's Day.

Corporate worship[edit]

Some of the early Hebrew converts continued to follow the Mosaic Law and also taught that it was necessary for Gentile converts to do the same (Acts 15:1-5). The apostles, at the council in Jerusalem, rejected the teaching, drafted a letter to the churches about the matter, and traveled to affected communities to ensure their understanding (Acts 15:6-35). Some Christians continued in Jewish practices such as its observation of the Sabbath, however, so that the Apostle Paul continued to teach against it (Gal. 6:12-13). The issues continued into the 2nd century also, so that Ignatius wrote cautions against "Judaizing" in his letter to the Magnesians.[9]

The text of the 9th chapter of Ignatius' letter to the Magnesians exists in two variants: the only extant Greek parent manuscript of the letter, the Codex Mediceus Laurentius, and a later (perhaps 3rd century) "pseudo-Ignatius" extended variant supported by the medieval Latin manuscript, Codex Caiensis 395 ("secundum Dominicam viventes"). The Greek reads "Those who had walked in ancient practices attained unto newness of hope, no longer observing Sabbath, but living according to the Lord's life ..." (kata kyriaken zoen zontes).[10] The Latin omits "life", leaving kata kyriaken zontes, "living according to the Lord's [Day]". It then amplifies the point by contrasting the Jewish Sabbath practices with the Christian life which includes the Lord's Day: "Let us therefore no longer keep the Sabbath after the Jewish manner, and rejoice in days of idleness .... But let every one of you keep the Sabbath after a spiritual manner, rejoicing in meditation on the law, not in relaxation of the body, admiring the workmanship of God, and not eating things prepared the day before, nor using lukewarm drinks, and walking within a prescribed space, nor finding delight in dancing and plaudits which have no sense in them. And after the observance of the Sabbath, let every friend of Christ keep the Lord's [Day, Dominicam] as a festival, the resurrection-day, the queen and chief of all the days."[11] Whether 2nd century or 3rd, Pseudo-Ignatius exposes the separation of a Christian observance of the Sabbath as a day of rest only, from the Lord's Day observance of the Resurrection in corporate worship, in combination with admonitions against continued Jewish-style observations of the Sabbath as expressed in chapters 8 and 10.

The 2nd and 3rd centuries solidified the early church's emphasis upon Sunday worship and its rejection of a Jewish (Mosaic Law-based) observation of the Sabbath. By the mid-2nd century, Justin Martyr, who attended worship on the first day,[12] wrote about the cessation of Sabbath observance and stated that the Sabbath was enjoined as a temporary sign to Israel to teach it of human sinfulness,[13] no longer needed after Christ came without sin.[14] He rejected the need to keep literal seventh-day Sabbath, arguing instead that "the new law requires you to keep the sabbath constantly."[15] Similarly, Irenaeus wrote that the Christian "will not be commanded to leave idle one day of rest, who is constantly keeping sabbath",[16] and Tertullian (early 3rd century) argued "that we still more ought to observe a sabbath from all servile work always, and not only every seventh-day, but through all time".[17] This early metaphorical interpretation of Sabbath applied it to the entire Christian life.[18] Christian practice of following Sabbath after the manner of the Hebrews declined, prompting Tertullian to note "to [us] Sabbaths are strange" and unobserved.[19] Even as late as the 4th century, Judaizing was still sometimes a problem within the Church, but by this time it was repudiated strongly as heresy.[20][21]

Day of rest[edit]

Just as the emphasis for corporate worship was redirected from the Sabbath to the Lord's Day, the early church did not consider itself bound by Mosaic Law to keep a day of rest on the Sabbath. A strict observance gradually became viewed as a Judaizing influence, and was repudiated at the Synod of Laodicea (363-364), becoming a forbidden practice for that reason.[22]

Sunday was another work day in the Roman Empire. On March 7, 321, however, Roman Emperor Constantine I issued a civil decree making Sunday a day of rest from labor, stating:[23]

All judges and city people and the craftsmen shall rest upon the venerable day of the sun. Country people, however, may freely attend to the cultivation of the fields, because it frequently happens that no other days are better adapted for planting the grain in the furrows or the vines in trenches. So that the advantage given by heavenly providence may not for the occasion of a short time perish.

While established only in civil law rather than religious principle, the Church welcomed the development as a means by which Christians could the more easily attend Sunday worship. At Laodicea, it also encouraged Christians to make use of the day for Christian rest where possible,[22] without ascribing to it any of the regulation of Mosaic Law. This law and its effects established a pattern that has been imitated throughout the centuries in many places and cultures.

From ancient times to Middle Ages[edit]

Augustine of Hippo followed the early patristic writers in spiritualizing the meaning of the Sabbath commandment, referring it to eschatological rest rather than observance of a literal day. Such writing, however, did serve to deepen the idea of Christian rest on Sunday, and its practice increased in prominence throughout the early Middle Ages.[24]

Thomas Aquinas taught that the Decalogue is an expression of natural law which binds all men, and therefore the Sabbath commandment is a moral requirement along with the other nine. Thus in the west, Sunday rest became more closely associated with a Christian application of the Sabbath, a development towards the idea of a "Christian Sabbath" rather than a Hebrew one.[24]

Continuations of Hebrew practices[edit]

Seventh-day Sabbath was observed at least sporadically by a minority of groups during the Middle Ages. An Eastern body of Christian Sabbath-keepers mentioned from the 8th century to the 12th is called Athenians ("touch-not") because they abstained from uncleanness and intoxicating drinks, called Athinginians in Neander: "This sect, which had its principal seat in the city of Armorion, in upper Phrygia, where many Jews resided, sprung out of a mixture of Judaism and Christianity. They united baptism with the observance of all the rites of Judaism, circumcision excepted. We may perhaps recognize a branch of the older Judaizing sects.[25]

Cardinal Hergenrother says that they stood in intimate relation with Emperor Michael II (AD 821-829), and testifies that they observed Sabbath.[26] As late as the 11th century Cardinal Humbert still referred to the Nazarenes as a Sabbath-keeping Christian body existing at that time. But in the 10th and 11th centuries, there was a great extension of sects from the East to the West. Neander states that the corruption of the clergy furnished a most important vantage-ground on which to attack the dominant church. The abstemious life of these Christians, the simplicity and earnestness of their preaching and teaching, had their effect. “Thus we find them emerging at once in the 11th century, in countries the most diverse, and the most remote from each other, in Italy, France, and even in the Harz districts in Germany.” Likewise, also, “traces of Sabbath-keepers are found in the times of Gregory I, Gregory VII, and in the 12th century in Lombardy.”[27]

Reformation[edit]

A recreation ground on Raasay displaying a sign "Please do not use this playing field on Sundays".

Protestant reformers, beginning in the 16th century, brought new interpretations of Christian law to the west. According to Bauckham, while Martin Luther and John Calvin repudiated the idea that Christians are bound to obey the Mosaic law, including the fourth commandment of the Decalogue concerning Sabbath, they did follow Aquinas's concept of natural law. They viewed Sunday rest as a civic institution established by human authority, which provided an occasion for bodily rest and public worship.[28] In his work against the Antinomians, Luther rejected the idea that he had taught the abolition of the Ten Commandments.[29] Another Protestant Reformer, John Wesley, stated "This 'handwriting of ordinances' our Lord did blot out, take away, and nail to His cross. (Colossians 2:14.) But the moral law contained in the Ten Commandments, and enforced by the prophets, He did not take away .... The moral law stands on an entirely different foundation from the ceremonial or ritual law .... Every part of this law must remain in force upon all mankind and in all ages."[30]

Sabbatarianism arose and spread amongst both the continental and English Protestants during the 17th and 18th centuries. The Puritans of England and Scotland brought a new rigorism into the observance of the Christian Lord's Day, in reaction to the customary Sunday observance of the time, which they regarded as lax. They appealed to Sabbath ordinances with the idea that only the Bible can bind men's consciences in whether or how they will take a break from work, or to impose an obligation to meet at a particular time. Their influential reasoning spread to other denominations also, and it is primarily through their influence that "Sabbath" has become the colloquial equivalent of "Lord's Day" or "Sunday". Sunday Sabbatarianism is enshrined in its most mature expression, the Westminster Confession of Faith (1646), in the Calvinist theological tradition. Chapter 21, Of Religious Worship, and the Sabbath Day, sections 7-8 read:

7. As it is the law of nature, that, in general, a due proportion of time be set apart for the worship of God; so, in his Word, by a positive, moral, and perpetual commandment binding all men in all ages, he hath particularly appointed one day in seven, for a Sabbath, to be kept holy unto him: which, from the beginning of the world to the resurrection of Christ, was the last day of the week; and, from the resurrection of Christ, was changed into the first day of the week, which, in Scripture, is called the Lord’s day, and is to be continued to the end of the world, as the Christian Sabbath.
8. This Sabbath is then kept holy unto the Lord, when men, after a due preparing of their hearts, and ordering of their common affairs beforehand, do not only observe a holy rest, all the day, from their own works, words, and thoughts about their worldly employments and recreations, but also are taken up, the whole time, in the public and private exercises of his worship, and in the duties of necessity and mercy.

The confession holds that not only is work forbidden in Sunday, but also "works, words, and thoughts" about "worldly employments and recreations." Instead, the whole day should be taken up with "public and private exercises of [one's] worship, and in the duties of necessity and mercy."

Strict Sunday Sabbatarianism is sometimes called "Puritan Sabbath", which may be contrasted with "Continental Sabbath".[31] The latter follows the continental reformed confessions, such as the Heidelberg Catechism, which emphasize rest and worship on the Lord's Day, but do not explicitly forbid recreational activities.[32] However, in practice, many continental Reformed Christians also abstain from recreation on the Sabbath, following the admonition by the Heidelberg Catechism's author Zacharaias Ursinus that "To keep holy the Sabbath, is not to spend the day in slothfulness and idleness".[33]

Though first-day Sabbatarian practice declined in the 18th century, the evangelical awakening in the 19th century led to a greater concern for strict Sunday observance. The founding of the Lord's Day Observance Society in 1831 was influenced by the teaching of Daniel Wilson.[28]

Non-sabbatarian churches[edit]

Much of Western Christianity came to view Sunday as a transference of Sabbath observance to the first day, identifying Sunday with a first-day "Christian Sabbath". While first-day Sabbatarian practice declined during the 18th century, leaving few modern followers, its concern for stricter Sunday observances did have influence in the west, shaping the origin of the Christian Sabbath. The term no longer applies to a specific set of practices, but tends to be used to describe the general establishment of Sunday worship and rest observances within Christianity. It does not necessarily imply the displacement of the Sabbath itself, which is often recognized as remaining on Saturday. As such, the Christian Sabbath generally represents a reinterpretation of the meaning of the Sabbath in the light of Christian law, emphases of practice, and values.

Roman Catholicism[edit]

In 1998 Pope John Paul II wrote an apostolic letter Dies Domini,[34] "on keeping the Lord's day holy". He encourages Catholics to remember the importance of keeping Sunday holy, urging that it not lose its meaning by being blended with a frivolous "weekend" mentality.

In the Western Catholic Church, Sunday is kept in commemoration of the resurrection of Christ and celebrated with the Eucharist (Catholic Catechism 2177).[35] It is also the day of rest. Lord's Day is considered both the first day and "the eighth day" of the seven-day week, symbolizing both first creation and new creation (2174).[35] Roman Catholics view the first day as a day for assembly for worship (2178, Heb. 10:25),[35] but consider a day of rigorous rest not obligatory on Christians (Rom. 14:5, Col. 2:16).[36] Catholics count the prohibition of servile work as transferred from seventh-day Sabbath to Sunday (2175-6),[35][37] but do not hinder participation in "ordinary and innocent occupations".[38]

Cardinal Gibbons affirmed Sunday observances as one of the examples of the Roman Catholic Church's sufficiency as guide:

Now the Scriptures alone do not contain all the truths which a Christian is bound to believe, nor do they explicitly enjoin all the duties which he is obliged to practice. Not to mention other examples, is not every Christian obliged to sanctify Sunday and to abstain on that day from unnecessary servile work? Is not the observance of this law among the most prominent of our sacred duties? But you may read the Bible from Genesis to Revelation, and you will not find a single line authorizing the sanctification of Sunday. The Scriptures enforce the religious observance of Saturday, a day which we never sanctify.

Faith of Our Fathers, Cardinal Gibbons, p. 72 [39]

Orthodoxy[edit]

Orthodox Sunday worship is not a direct Sabbath observance. The Eastern Orthodox Church observes the first day (liturgical Sunday, beginning Saturday evening) as a weekly feast, the remembrance of Christ's resurrection, and a mini-Pascha. As such, it tends to hold the first place within a week's observances, sharing that place only with other major feasts which occur from time to time. The Divine Liturgy is always celebrated, joining the participants on earth with those who offer the worship in God's kingdom, and hence joining the first day to the eighth day, wherein the communion of the whole Church with Christ is fully realized. As such, it is never surpassed as a time for the Orthodox to assemble in worship.

The Church affirms its authority to appoint the time of this feast (and all observances) as deriving from the authority given to the apostles and passed to the bishops through the laying-on of hands, for the sake of the governance of the Church on earth, and under the guidance of the Holy Spirit (John 20:22, John 14:26, Rom. 6:14-18, Rom. 7:6). It does not treat Sunday worship as a transference of Sabbath worship, but identifies the Sabbath, still on Saturday, as a Biblical "type", a precursor, realized fully only after Christ's fulfillment of the Mosaic Law (Mat. 5:17-18). Thus, the Sabbath and the Mosaic Law both remain as a teacher, reminding Christians to worship in holiness, but now according to grace, in Christian observations and Sunday worship.

The grace received in baptism binds the Church to Christ, Who has given his people the freedom to seek him directly in relationship, not to pursue whatever suits one's fancy. The goal of that freedom is always union with Christ in theosis, and the maintenance of that union all the time, throughout this life and into the next, which is sometimes described as the "sanctification of time". Grace therefore never permits of whatever is sinful or unhelpful to salvation, such as laziness or hedonistic revelry. Rather, it becomes a stricter guide for behavior than any legal code, even the Mosaic, and disciplines the believer in some degree of ascetic endeavor (Rom. 6:14-18).[40]

Orthodoxy recognizes no mandated time for rest, a day or any other span, but the Church leads the individual to holiness in different ways, and recognizes the need for economy and for rest. Activities such as sleep, relaxation, and recreation become a matter of balance and proper handling, and acceptance of God's mercy. St. Basil the Great expresses thanks for this in a prayer often said by Orthodox Christians in the morning, after rising: "You do we bless, O Most High God and Lord of mercy, ... Who has given unto us sleep for rest from our infirmity, and for repose of our much-toiling flesh."[41] In recognition of God's gifts, therefore, the Church welcomes and supports civil laws that provide a day away from labor, which then become opportunities for Christians to pray, rest, and engage in acts of mercy. In grace do Christians respond, remembering both the example of the Sabbath rest, and Christ's lordship (Mk. 2:21-28).

Eastern Christianity[edit]

Eastern Orthodox and Eastern Catholic churches distinguish between the "Sabbath" (Saturday) and the "Lord's Day" (Sunday), and both continue to play a special role for the faithful. Many parishes and monasteries will serve the Divine Liturgy on both Saturday morning and Sunday morning. The church never allows strict fasting on any Saturday (except Holy Saturday) or Sunday, and the fasting rules on those Saturdays and Sundays which fall during one of the fasting seasons (such as Great Lent, Apostles' Fast, etc.) are always relaxed to some degree. During Great Lent, when the celebration of the Liturgy is forbidden on weekdays, there is always Liturgy on Saturday as well as Sunday. The church also has a special cycle of Bible readings (Epistle and Gospel) for Saturdays and Sundays which is different from the cycle of readings allotted to weekdays. However, the Lord's Day, being a celebration of the Resurrection, is clearly given more emphasis. For instance, in the Russian Orthodox Church Sunday is always observed with an All-Night Vigil on Saturday night, and in all of the Eastern Churches it is amplified with special hymns which are chanted only on Sunday. If a feast day falls on a Sunday it is always combined with the hymns for Sunday (unless it is a Great Feast of the Lord). Saturday is celebrated as a sort of leave-taking for the previous Sunday, on which several of the hymns from the previous Sunday are repeated.

In part, Eastern Christians continue to celebrate Saturday as Sabbath because of its role in the history of salvation: it was on a Saturday that Jesus "rested" in the tomb after his work on the cross. For this reason also, Saturday is a day for general commemoration of the departed, and special requiem hymns are often chanted on this day. Orthodox Christians make time to help the poor and needy as well on this day.

The Ethiopian Orthodox Church (part of the Oriental Orthodox communion) observes both Saturday and Sunday as Sabbaths, but places greater emphasis on Sunday. The Ethiopian Catholic Church practices likewise as does the Eritrean Orthodox Church.

Lutheranism[edit]

Lutheran founder Martin Luther stated "I wonder exceedingly how it came to be imputed to me that I should reject the law of Ten Commandments...Whosoever abrogates the law must of necessity abrogate sin also."[42] The Lutheran Augsburg Confession, speaking of changes made by Roman Catholic pontiffs, states: "They refer to the Sabbath-day as having been changed into the Lord's Day, contrary to the Decalog, as it seems. Neither is there any example whereof they make more than concerning the changing of the Sabbath-day. Great, say they, is the power of the Church, since it has dispensed with one of the Ten Commandments!"[43] Lutheran church historian Augustus Neander[44] states "The festival of Sunday, like all other festivals, was always only a human ordinance".[45]

Lutheran writer Marva Dawn keeps a whole day as Sabbath, advocating for rest during any weekly complete 24-hour period[46] and favoring rest from Saturday sunset to Sunday sunset,[47] but regarding corporate worship as "an essential part of God's Sabbath reclamation."[48]

Baptists[edit]

The Baptist Church Manual states "We believe that the law of God is the eternal and unchangeable rule of His moral government."[49] As a result of this belief, a small group of Seventh Day Baptists also arose in the early 17th century.[citation needed]

Latter Day Saints[edit]

In 1831, Joseph Smith published a revelation commanding his related movement, the formative Church of Jesus Christ of Latter-day Saints, to go to the house of prayer, offer up their sacraments, rest from their labors, and pay their devotions on the Lord's day (D&C 59:9–12). Latter-day Saints believe this means performing no labor that would keep them from giving their full attention to spiritual matters (Ex. 20:10). LDS prophets have described this as meaning they should not shop, hunt, fish, attend sports events, or participate in similar activities on that day. Elder Spencer W. Kimball taught that mere idle lounging on Sabbath does not keep the day holy, and that Sabbath calls for constructive thoughts and acts (Miracle of Forgiveness, pp. 96–97).

Latter-day Saints are encouraged to prepare only simple foods on Sabbath (D&C 59:13, Is. 58:13) and believe the day is only for righteous activities. In most areas of the world, Latter-day Saints worship on Sunday, but in parts of the world where traditional Sabbath is on another day, such as in Israel or in Saudi Arabia, Latter-day Saints observe local Sabbath.[50]

Most other Latter Day Saint sects also observe Sunday as the Sabbath.

The members of the Church of Jesus Christ of Latter Day Saints, which followed James Jesse Strang after he produced a letter from Joseph Smith appointing him as his successor, changed to observing Saturday as the Sabbath after Strang claimed a revelation to this effect. A few other small sects which have separated from this group maintain this teaching also.

First-day sabbatarian organizations[edit]

The founder of the Moody Bible Institute states, "Sabbath was binding in Eden, and it has been in force ever since. This fourth commandment begins with the word 'remember,' showing that the Sabbath already existed when God wrote the law on the tables of stone at Sinai. How can men claim that this one commandment has been done away with when they will admit that the other nine are still binding?"[51]

Organizations that promote Sunday Sabbatarianism include Day One Christian Ministries.

Seventh-day sabbatarian churches[edit]

Oldest Sabbatarian Meeting House in America (Seventh Day Baptist), built in 1729 in Newport, Rhode Island, now owned by Newport Historical Society.

Seventh-day Sabbatarians practice a strict seventh-day Sabbath observance, similar to Shabbat in Judaism. John Traske (1586–1636) and Thomas Brabourne first advocated seventh-day Sabbatarianism in England. Their ideas gave rise to the Seventh Day Baptists, formed in early 17th-century in England. Samuel and Tacy Hubbard began the first American congregation on Rhode Island in 1671.

Seventh-day Adventist Church[edit]

The Seventh-day Adventist Church arose in the mid-19th century in America after Rachel Oakes, a Seventh Day Baptist, gave a tract about the Sabbath to an Adventist Millerite who passed it on to Ellen G. White.

Fundamental Belief # 20 of the Seventh-day Adventist Church states:

The beneficent Creator, after the six days of Creation, rested on the seventh day and instituted the Sabbath for all people as a memorial of Creation. The fourth commandment of God's unchangeable law requires the observance of this seventh-day Sabbath as the day of rest, worship, and ministry in harmony with the teaching and practice of Jesus, the Lord of the Sabbath. The Sabbath is a day of delightful communion with God and one another. It is a symbol of our redemption in Christ, a sign of our sanctification, a token of our allegiance, and a foretaste of our eternal future in God's kingdom. The Sabbath is God's perpetual sign of His eternal covenant between Him and His people. Joyful observance of this holy time from evening to evening, sunset to sunset, is a celebration of God's creative and redemptive acts. (Gen. 2:1-3; Ex. 20:8-11; Luke 4:16; Isa. 56:5, Isa. 6; Isa. 58:13, Isa. 14 ; Matt. 12:1-12; Ex. 31:13-17; Eze. 20:12, Eze. 20; Deut. 5:12-15; Heb. 4:1-11; Lev. 23:32; Mark 1:32.)

—Seventh-day Adventist Fundamental Beliefs[52]

The Worldwide Church of God (Armstrongism) taught seventh-day Sabbath observance. The United Church of God teaches seventh-day Sabbath observance.

Seventh-day Protestants regard Sabbath as a day of rest for all mankind and not Israel alone, based on Jesus's statement, "the Sabbath was made for man" (i.e., purposed for humankind at the time of its creation, Mark 2:27, cf. Heb. 4), and on early-church Sabbath meetings. Seventh-day Sabbatarianism has also been criticized as an effort to combine Old Testament laws, practiced in Judaism, with Christianity, or to revive the Judaizers of the Epistles or the Ebionites.

In his book From Sabbath to Sunday, Adventist theologian Samuele Bacchiocchi contended that the transition from the Saturday Sabbath to Sunday in the early Christian church was due to pagan and political factors, and the decline of standards for the Sabbath day.[53]

Latter Day Saints[edit]

Members of the Strangite Church of Jesus Christ of Latter Day Saints changed to observing Saturday as the Sabbath after James Strang, whom they believe to be the rightful successor of Joseph Smith, claimed to have received a revelation about this. Some other groups which have separated from this movement keep this teaching as well.

Other definitions[edit]

Main article: Seven-day week

By synecdoche the term "Sabbath" in the New Testament may also mean simply a "se'nnight"[54] or seven-day week, namely, the interval between two Sabbaths. Jesus's parable of the Pharisee and the Publican describes the Pharisee as fasting "twice a week" (Greek dis tou sabbatou, literally, "twice of the Sabbath").

Main article: High Sabbaths

Seven annual Biblical festivals, called by the name miqra ("called assembly") in Hebrew and "High Sabbath" in English, serve as supplemental testimonies to Sabbath. These are recorded in the books of Exodus and Deuteronomy and do not necessarily occur on Sabbath. They are observed by Jews and a minority of Christians. Three of them occur in spring: the first and seventh days of Passover, and Pentecost. Four occur in fall, in the seventh month, and are also called Shabbaton: Trumpets; Atonement, "Sabbath of Sabbaths"; and the first and eighth days of Tabernacles.

Main article: Shmita

The year of Shmita (Hebrew שמיטה, literally, "release"), also called Sabbatical Year, is the seventh year of the seven-year agricultural cycle mandated by the Torah for the Land of Israel. During Shmita, the land is to be left to lie fallow. A second aspect of Shmita concerns debts and loans: when the year ends, personal debts are considered nullified and forgiven.

Main article: Shabbat

Jewish Shabbat is a weekly day of rest cognate to Christian Sabbath, observed from sundown on Friday until the appearance of three stars in the sky on Saturday night; it is also observed by a minority of Christians. Customarily, Shabbat is ushered in by lighting candles shortly before sunset, at halakhically calculated times that change from week to week and from place to place.

Main article: New moon

The new moon, occurring every 29 or 30 days, is an important separately sanctioned occasion in Judaism and some other faiths. It is not widely regarded as Sabbath, but some Messianic and Pentecostal churches, such as the native New Israelites of Peru and the Creation Seventh Day Adventist Church, do keep the day of the new moon as Sabbath or rest day, from evening to evening. New-moon services can last all day.

Main article: Day of the Vow

In South Africa, Christian Boers have celebrated December 16, now called the Day of Reconciliation, as annual Sabbath (holy day of thanksgiving) since 1838, commemorating a famous Boer victory over the Zulu.

Main article: Millennialism

Many early Christian writers from the 2nd century, such as pseudo-Barnabas, Irenaeus, Justin Martyr and Hippolytus of Rome followed rabbinic Judaism (the Mishna) in interpreting Sabbath not as a literal day of rest, but as a thousand-year reign of Jesus Christ, which would follow six millennia of world history.[18]

Main article: Blue law

Secular use of "Sabbath" for "rest day", while it usually refers to Sunday, is often stated in North America to refer to different purposes for the rest day than those of Christendom. In McGowan v. Maryland (1961), the Supreme Court of the United States held that contemporary Maryland blue laws (typically, Sunday rest laws) were intended to promote the secular values of "health, safety, recreation, and general well-being" through a common day of rest, and that this day coinciding with majority Christian Sabbath neither reduces its effectiveness for secular purposes nor prevents adherents of other religions from observing their own holy days.

References[edit]

First-day:

  • Dawn, Marva J. (1989). Keeping the Sabbath Wholly: Ceasing, Resting, Embracing, Feasting. Grand Rapids. 
  • Dawn, Marva J. (2006). The Sense of the Call: A Sabbath Way of Life for Those Who Serve God, the Church, and the World. 
  • United States Catholic Conference, Inc. (1997). "You Shall Love the Lord Your God with All Your Heart, and with All Your Soul, and with All Your Mind, Article 3, The Third Commandment". Catechism of the Catholic Church (2d ed.). New York City: Doubleday. 2168–2195. 

Seventh-day:

Non-Sabbatarian:

Varying:

Notes[edit]

  1. ^ Packer, J.I. (1994). A Quest for Godliness: The Puritan Vision of the Christian Life (1st U.S. trade paperback ed.). Wheaton, Illinois: Crossway Books. pp. 233–44. ISBN 0-89107-819-3. A weekly memorial of creation 'to be observed to the glory of the Creator, as an engagement upon ourselves to serve him, and an encouragement to us to trust in Him who made heaven and earth. By the sanctification of the Sabbath, the Jews declared that they worshipped the God who made the earth. ...' So speaks that entirely representative latter-day Puritan Matthew Henry. 
  2. ^ Catholic Encyclopedia, New York: Robert Appleton Company, 1913, retrieved 25 Jun 2015 
  3. ^ Bauckham, R.J. (1982). "The Lord's Day". In Carson, Don A. From Sabbath to Lord's Day. Wipf & Stock Publishers/Zondervan. pp. 221–50. ISBN 978-1-57910-307-1. 
  4. ^ Socrates Scholasticus. "Church History, Book V, Chapter 22". 
  5. ^ Sozomen. "Ecclesiastical History, Book VII, Chapter 19". 
  6. ^ Schaff, Philip; Wace, Henry (eds.), "Synod of Laodicea, Canon 16", Nicene and Post-Nicene Fathers, Second Series (NPNF2, Vol 14), retrieved 25 Jun 2015, Among the Greeks the Sabbath was kept exactly as the Lord’s day except so far as the cessation of work was concerned 
  7. ^ Catholic Encyclopedia, New York: Robert Appleton Company, 1913, retrieved 25 Jun 2015 
  8. ^ Canon of Holy Saturday (Orthodox), Kontakion: "Exceeding blessed is this Sabbath, on which Christ has slumbered, to rise on the third day."
  9. ^ Ignatius of Antioch, The Epistle of Ignatius to the Magnesians, chapters 8,10, New Advent 
  10. ^ Guy, Fritz. "The Lord's Day" in the Letter of Ignatius to the Magnesians. La Sierra College. 
  11. ^ Ignatius. "Epistle to the Magnesians" 9. Christian Classics Ethereal Library. 
  12. ^ Justin Martyr. "First Apology" 67. 
  13. ^ Justin Martyr. "Dialogue with Trypho" 21. 
  14. ^ Justin Martyr. "Dialogue with Trypho" 23. 
  15. ^ Justin Martyr, Dialogue with Trypho 12:3 
  16. ^ Irenaeus (late 2d cen.). "Demonstration of the Apostolic Preaching" 96. 
  17. ^ Tertullian, Adv. Jud. 4:2 
  18. ^ a b Bauckham, R.J. (1982). "Sabbath and Sunday in the Post-Apostolic Church". In Carson, Don A. From Sabbath to Lord's Day. Wipf & Stock Publishers/Zondervan. pp. 252–98. ISBN 978-1-57910-307-1. 
  19. ^ Tertullian. "On Idolatry" 14. 
  20. ^ Sozomen. "Ecclesiastical History, Book VII, Chapter 18". 
  21. ^ Schaff, Philip; Wace, Henry (eds.), "The Synodal Letter (of the First Council of Nicea)", Nicene and Post-Nicene Fathers, Second Series (NPNF2, Vol 14) (Christian Classics Ethereal Library), retrieved 25 Jun 2015 
  22. ^ a b Schaff, Philip; Wace, Henry (eds.), "Synod of Laodicea, Canon 29", Nicene and Post-Nicene Fathers, Second Series (NPNF2, Vol 14), retrieved 25 Jun 2015 
  23. ^ Ayer, Joseph Cullen (1913). A Source Book for Ancient Church History. 2.1.1.59g. New York City: Charles Scribner's Sons. pp. 284–5. 
  24. ^ a b Bauckham, R.J. (1982). "Sabbath and Sunday in the Medieval Church in the West". In Carson, Don A. From Sabbath to Lord's Day. Wipf & Stock Publishers/Zondervan. pp. 299–310. ISBN 978-1-57910-307-1. 
  25. ^ Neander, fourth period, 6, 428.
  26. ^ Kirchengeschichte, I, 527
  27. ^ See quotation of Strong’s Cyclopedia, New York, 1874, I, 660
  28. ^ a b Bauckham, R.J. (1982). "Sabbath and Sunday in the Protestant Tradition". In Carson, Don A. From Sabbath to Lord's Day. Wipf & Stock Publishers/Zondervan. pp. 311–42. ISBN 978-1-57910-307-1. 
  29. ^ Martin Luther, Wider die Antinomer (Against the Antinomians), secs. 6, 8, in his Sämmtliche Schriften, ed. by Joh[ann] Georg Walch, Vol. 20 (St. Louis: Concordia, 1890), cols. 1613, 1614. German.
  30. ^ John Wesley, "Sermons on Several Occasions," 2-Vol. Edition, Vol. I, pages 221, 222.
  31. ^ Marsden, George (1991). Understanding Fundamentalism and Evangelicalism. Eerdmans. p. 25. 
  32. ^ Heidelberg Catechism, Q & A 103.
  33. ^ Ursinus, Zacharias (1956). Commentary on the Heidelberg Catechism. Eerdmans. p. 558. 
  34. ^ http://www.vatican.va/holy_father/john_paul_ii/apost_letters/documents/hf_jp-ii_apl_05071998_dies-domini_en.html
  35. ^ a b c d U.S. Catholic Conference 1997, pp. 580–6.
  36. ^ "Sabbath". The Catholic Encyclopedia. 1913. 
  37. ^ Catechism of the Council of Trent (second revised ed.), 1937 [1566], p. 402, The Church of God has thought it well to transfer the celebration and observance of the Sabbath to Sunday! 
  38. ^ "Sabbatarians". The Catholic Encyclopedia. 1913. 
  39. ^ Gibbons, James. "VIII. The Church and the Bible". Faith of Our Fathers. p. 72. 
  40. ^ Orthodox Study Bible, St. Athanasius Academy of Orthodox Theology, 2008, p. 1533 
  41. ^ A Prayer Book for Orthodox Christians, Holy Transfiguration Monastery, Boston, MA, 1987, p. 7 
  42. ^ Martin Luther, Spiritual Antichrist. pp. 71–2. 
  43. ^ The Augsburg Confession, 1530 AD. (Lutheran), part 2, art 7, in Philip Schaff, the Creeds of Christiandom, 4th Edition, vol 3, p64
  44. ^ Biography of Augustus Neander
  45. ^ Augustus Neander, "History of the Christian Religion and Church," Vol. 1, page 186
  46. ^ Dawn 2006, pp. 55–6.
  47. ^ Dawn 1989, Appendix. In Bacchiocchi, Samuele (1998). "7". The Sabbath Under Crossfire: A Biblical Analysis Of Recent Sabbath/Sunday Developments. Biblical Perspectives. 
  48. ^ Dawn 2006, pp. 69–71.
  49. ^ Baptist Church Manual, Article 12
  50. ^ LDS.org - Study by Topic - Sabbath
  51. ^ D.L. MOODY, "Weighed and Wanting," page 47
  52. ^ Seventh-day Adventist Fundamental Beliefs
  53. ^ http://www.biblicalperspectives.com/books/sabbath_to_sunday/
  54. ^ Strong's Concordance.