IN DEFENSE OF THE FAITH
The
Truth About Seventh-day Adventists
A
REPLY TO CANRIGHT
by
William
H. Branson
9. WHO CHANGED THE SABBATH?
FINDING in previous
chapters that the Sabbath of the Ten Commandments was never changed by
divine
authority, and yet
knowing that most of the religious world today keep the first day of the
week instead of
the original seventh
day, we are led to inquire, Who did change the Sabbath? How has this
change been
brought about? If the
change was not made by Christ or His apostles, by whose authority was it
made?
Seventh-day Adventists,
since their rise, have claimed that the change was made by the great
apostasy which headed
up in Rome, through councils, prelates, and popes. This Mr. Canright
stoutly
denies. He first claims
very vehemently that the change was made by the apostles. This he
reiterates over
and over in one of his
last books, The Lord's Day, published in 1915. (See pages 83, 89-99.)
This error we have
already completely answered. We have in a previous chapter studied every
verse in the New
Testament where the first day of the week is mentioned, and have found
that not once is it
called the Sabbath, the
Lord's day, a holy day, or a day of rest. There is absolutely no mention
of Sunday
sacredness in all the
New Testament. There is no suggestion from either Christ or the apostles
that it was to
take the place of the
seventh day Sabbath.
We are clearly told in
the Gospels that the Sabbath comes between the sixth and the first days
of
the week (see Luke
23:5456; 24:1); therefore it is the seventh day. We find Luke talking
about the Sabbath
according to the
commandment, and stating that the followers of Jesus kept it even
after Christ's
crucifixion. (See Luke
23:56.) Thus this companion of Paul, who wrote at least twenty-eight
years after the
cross, does not
recognize any change as having taken place.
Mark declares that when
the first day of the week comes, the Sabbath is past. (See Mark 16.)
This shows
that Mark also did not
recognize any change in the Sabbath obligation. John in Revelation 1:10
speaks of
the Lord's day, but he
does not hint that he was referring to Sunday. He merely says the
Lord's .day, and
both Jesus and inspired
writers insist that the Lord's day is the original Sabbath.
Thus through
Isaiah, God
calls it `My holy
day. Isaiah. 58:13. And Jesus declared, The Son of man is Lord
also of the Sabbath.
Mark 2:28. Can such a
statement be produced in support Of a Sunday Lord's day? Absolutely not.
If it had
been there Mr. Canright
would have found it. The Word of God is not divided against itself. It
is not yea
and nay, but yea and
amen; that is, it is a harmonious whole. (See 2 Corinthians 1:19,20.)
When it declares
in one lace that one
day is the Lord's day, it does not contradict it in some other place and
substitute another
Lord's day. Therefore
no Sunday Lord's day is to be found in Scripture.
But Mr. Canright
himself reveals the fact that he as conscious of this weakness in his
argument.
He quotes from a
Catholic author in support of the theory that the apostles changed the
day, and yet he had
formerly said:
In commemoration of
Christ's resurrection, the church observes Sunday. The observance does
not rest on
any positive law, of
which there is no trace. The Lord's Day, p. 93.
So here we have the
confession of utter failure. There is no trace of a law for Sunday
keeping in Holy
Scripture. It does not
therefore rest on divine authority, and we must of necessity look
elsewhere to
ascertain its origin.
DID THE GREEK CHURCH CHANGE THE SABBATH?
Upon utterly failing to
prove the theory that the apostles changed the Sabbath, Mr. Canright
moves to an
entirely new platform
and boldly declares:
Sunday observance
originated with the Eastern or Greek Church, not with Rome in the West
... .. The
proof of this is
abundant. Ibid., p. 165.
And again:
All the first
witnesses for the Lord's day were not Romans, but Greeks living in the
East. Ibid., p. 167.
Now this is certainly a
most important admission. Mr. Canright made it in an attempt to disprove
the claim
that the Roman Church
changed the day, but he has proved too much. In fact, he has given his
case entirely
away. Seventh-day
Adventists have always claimed that the Sabbath was changed by human and
not divine
authority, and here we
have a full admission of this fact by Mr. Canright. The only difference
now left
between his position
and that of the Seventh-day Adventists is that he tries to differentiate
between actions
of the churches in the
East and those in the West. He claims that it was not the church at Rome
or any of
the Western Catholic
churches that did the changing of the Sabbath, but that it was the Greek
Catholic
churches in the East.
So says Mr. Canright.
Suppose for the moment
that we admit this sharp distinction between the actions of these
branches
of the early Catholic
Church. That the Greek Catholic Church in the East was entirely
responsible for the
change. What have we
now? Why, in Sunday we have a Greek Catholic Sabbath instead of a Roman
Catholic Sabbath. And
may we inquire what advantage we have thus gained? Is a Greek Catholic
Sabbath
better in any
particular than a Roman Catholic Sabbath? Did the churches in the East
have greater authority
to tamper with God's
law than the churches in the West? How is this? So long as the change
was not made
on Scriptural
authority, but by human organizations after the days of Christ and His
apostles. What binding
claim can this new
Sunday rest day have upon Christians, even if it did come from the
Greeks instead of the
Romans? The really
important consideration is that it originated with man, and not with
God.
But let us note the
dilemma in which Mr. Canright has placed himself. Says he:
The change was made
by the apostles. Ibid., p. 83.
Then he says:
Sunday observance
originated with the Eastern, or Greek, Church, not with Rome in the
West. Ibid., p.
165.
Now we ask, How can
both of these statements be true? If the change were made by the
apostles, how
could Sunday observance
have originated with the Greeks? Were the twelve apostles Greeks? Not
one of
them. They were all
Galilean Jews. It was not until after every ordinance of the Christian
church had been
instituted and placed
in order; not until the death, burial, and resurrection of our Lord,
which ratified the
new covenant; not, in
fact, until Pentecost that the gospel began to be proclaimed to the
Greeks and other
Gentile nations. In
fact, Mr. Canright refers to Pentecost to show that the Greeks heard the
gospel on that
occasion, and carried
it to the countries in the East. (See The Lord's Day, by D. M. Canright,
p. 166.)
But what has this to do
with the Sabbath? The early 'church was already established, its laws
and
ordinances were fixed,
it had been given its commission to go. . . . teach all nations,
and the teaching was
to lead people to
observe all things whatsoever I [Jesus] have commanded you. Matthew
28:19,20. The
commands had been
given, and with Peter's sermon on Pentecost the apostolic church, under
the
endowment of the Holy
Spirit, entered upon its Heaven appointed task of world evangelism. Any
change of
laws or ordinances
after that would be invalid. It had not been left for Gentile converts
of later centuries to
make the rules and laws
of the church, but Christ had carefully attended to all this Himself,
and had given
His disciples full
instruction as to what to teach. Concerning the Ten Commandments, He had
said to them':
It is easier for
heaven and earth to pass, than one tittle of the law to fail; and
whosoever shall do and
teach them, the same
shall be called great in the kingdom of heaven. Luke 16:17; Matthew
5:19. This,
then, included the
Sabbath and all, every tittle. This is as though Jesus had said that not
so much as the dot
of an I or the cross of
a T was to fail or be changed. And the disciples are commanded to both
do and teach
them. Thus the
commission given by our Lord to the church to teach them to observe
all things
whatsoever I have
commanded you, included the teaching of the whole Ten Commandments.
Any
subsequent change in
the Sabbath, by either Greek or Roman therefore in no way alter our
obligation to
keep the original
Sabbath of creation.
Let us carefully note
Mr. Canright's statement already quoted:
All the first
witnesses for the Lord's day were not Romans, but Greeks living in the
East. These were
Barnabas, Justin
Martyr, Dionysius, Clement, Anatolius, Origen, Usebius, etc. - The
Lord's Day, p. 167.
Let the reader
carefully note this candid admission.
But by does he not cite
Christ, Paul, Peter, James, John, Matthew, and the other apostles and
New
Testament writers, as
the first witnesses for the Lord's day? Simply because the apostles
knew nothing of a
Sunday Lord's Day, and
therefore could not bear witness to it. No such thing as substituting
Sunday for
Saturday, the original
seventh-day Sabbath, had been thought of in their day. All is change
followed later,
in the wake of the
apostasy which engulfed Christendom during the Middle Ages, and Mr.
Canright here
frankly admits that he
has to turn to the church Fathers of these medieval times, when the
church had
departed from the
apostolic faith, to find the witnesses for his Sunday Lord's day. But
Mr. Canright's
witnesses have come on
the stand a few centuries late, and their testimony cannot be admitted
as evidence
by the true disciple of
Christ.
THE SABBATH WAS KEPT FOR SEVERAL CENTURIES
It is some time
subsequent to the time of the apostles that we must look for the change
from
Sabbath to Sunday
observance. We must find it in history, since it cannot be found in
Scripture. As the
canon of Scripture
closes with the Revelation, we are left without any record whatsoever of
a change. It had
not therefore taken
place up to that time. It was altogether a later development, and came
in as a perversion
of the teachings of
Christ and the apostles.
The first recorded
instance of religious meetings being held by some of the Christian
churches on
Sunday, which has any
claim to be considered genuine, is mentioned by Justin Martyr, AD. 140,
when
some Christians met and
read the writings of the apostles Justin does not, however, even
intimate that this
day had any divine
authority, either from Christ or from His apostles. Nor was it kept as a
day of rest. It
was about this time,
however, that the great apostasy began to develop, which was foretold by
the apostle
Paul in the following
scriptures:
I know this, that
after my departing shall grievous wolves enter among you, not sparing
the flock. Also of
your own selves shall
men arise, speaking perverse things, to draw away disciples after
them. Acts 20:29,
30.
Again:
The time will come
when they will not endure sound doctrine; but after their own lusts
shall they heap to
themselves teachers,
having itching ears; and they shall turn away their ears from the truth,
and shall be
turned unto fables.
2 Timothy 4:3, 4.
And yet again:
Let no man deceive
you by any means: for that day shall not come, except there come a
falling away first,
and that man of sin be
revealed, the son of perdition; who opposes and exalts himself above all
that is
called God, or that is
worshipped. So that he as God sits in the temple of God, showing himself
that he is
God. Remember you not,
that when I was yet with you, I told you these things? . . . For the
mystery of
iniquity does already
work. 2 Thessalonians 23-7.
This apostasy, which
was already working in Paul's day, soon began to play havoc with the
church. The
pagan Romans who
nominally accepted Christianity, generally remained unchanged at heart,
and in a short
time they began to
remodel the religion of the apostles. The Baptist historian Robinson
says:
Toward the latter
end of the second century, most of the churches assumed a new form; the
first simplicity
disappeared; and
insensibly, as the old disciples retired to their graves, their children
came forward, and
new-molded the
cause.- Ecciesiastical Researches, chap. 6, p. 51.
It was a number of
centuries, however, before the Sabbath began to be superseded by Sunday
as a day of
rest from labor. On
this point the historian Coleman says:
Down even to the fifth
century the observance of the Jewish Sabbath was continued in the
Christian church.
Ancient Christianity
Exemplified, chap. 26, sec. 2, p. 527.
In the same chapter he
also says:
During the early
ages of the church, it [Sunday] was ever entitled 'the Sabbath,' this
word being confined
to the seventh day of
the week.
Dr. T. H. Morer (Church
of England) also makes this statement:
The primitive
Christians had a great veneration for the Sabbath, and spent the day in
devotion and
sermons. And it is not
to be doubted that they derived this practice from the apostles
themselves, as appears
by several scriptures
to that purpose. - Dialogues on the Lord's Day, p. 189.
H. C. Haggtveit
(Lutheran) bears the following testimony:
For the first five
centuries of the church there is no mention of any transfer or change of
the Sabbath to the
first day of the
week. Church History, p. 79.
Neander, one of the
greatest of church historians, says:
The festival of
Sunday, like all other festivals, was only a human ordinance; and it was
far from the
intentions of the
apostles to establish a divine command in this respect, -far from them,
and from the early
apostolic church, to
transfer the laws of the Sabbath to Sunday.- The History of the
Christian Religion and
Church, vol. 1, p. 186.
HOW SUNDAY LATER CREPT INTO THE CHURCH
Early in the Christian
Era a new form of heathen worship sprang up and spread rapidly
throughout the then
Gentile world. It was
known as Mithraism, and had to do with the worship of the sun as did
other forms of
heathenism; but its
philosophy was more fascinating than the more crude form of paganism,
and made a
pretense of holding up
high standards of morality. This new heathenism soon captured the
Caesars, invaded
the Roman armies and
the centers of learning, and was embraced by the higher classes of
society.
Alexandria and Rome
soon became important Mithran centers, and, in fact, history records
that in the
middle of the third
century Mithraism seemed on the verge of becoming the universal
religion, and that' it
became the greatest
antagonist of Christianity. Some of the peculiar doctrines enunciated
by its priests
were the immortality
of the soul, the use of bell and candle, holy water and communion;
sanctification
of Sunday and the 25th
of December.-Encyclopedia Britannica (11th ed.), art. Mithras.
The devotees of
Mithra held Sunday sacred because Mithra was identified with the
'invincible sun.'" Letter to C. P. Bollman
from W. de C. Ravenel, administrative assistant to the secretary of the
Smithsonian
Institution,
Washington, D. C., quoted in Sunday, p. 3.
Franz Cumont, Ph.D.,
LL.D., speaking of Mithraists, says :
They held Sunday
sacred, and celebrated the birth of the Sun on the 25th of December.-
The Mysteries of
Mithra (1910), pp. 190,
191.
There soon set in a
life-and-death struggle between Mithraism and Christianity, and since
apostasy was
already rife in the
Christian church, it was only a short step further for her leaders to
agree upon a
compromise. Many of
these leaders had themselves come into the church as converts from
Mithraism, and
still had a certain
veneration for the sun and those institutions held sacred to it. It was
therefore agreed by
them that, in order to
facilitate the conversion of the heathen, and thus advance the cause Of
Christ over
that of Mithra, they
would incorporate many of the teachings and institutions of Mithraism
into the church,
and among these was the
Sunday festival.
On this point we have
the following striking testimony of the Catholic World, published in
1894:
The church took the
pagan philosophy and made it the buckler of faith against the heathen.
She took the
pagan Roman Pantheon,
temple of all the gods, and made it sacred to all the martyrs; so it
stands to this
day. She took the pagan
Sunday and made it the Christian Sunday. She took the pagan Easter and
made it
the feast we celebrate
during this season. . . .
The sun was a
foremost god with heathendom. . . . There is, in truth, something royal,
kingly about the sun
making it a fit emblem
of Jesus, the Sun of justice. Hence the church in these countries would
seem to have
said, 'Keep that old
pagan name. It shall remain consecrated, sanctified.' And thus the pagan
Sunday,
dedicated to Balder
[the god of light and peace], became the Christian Sunday, sacred to
Jesus.- Vol. 58,
no. 348, March, 1894,
p. 809.
With the celebration of
Sunday came the worship toward the cast in the early morning hour, at
the rising of
the sun, and
Christianity came so nearly to resemble the religion of the heathen
world that many of its
adherents were no
longer able to distinguish between the two. Dr. Franz Cumont tells us in
the following
passage how that which
should have been rendered to God was now often rendered to the dazzling
sun:
On the other hand,
the ecclesiastical writers . . . contrasted the 'Sun of justice' with
the 'invincible sun,' and
consented to see in the
dazzling orb which illuminated man a symbol of Christ, 'the light of the
world.'
Should we be astonished
if the multitudes of devotees failed always to observe the subtle
distinctions of the
doctors, and if in
obedience to a pagan custom they rendered to the radiant star of the day
the homage
which orthodoxy
reserved for God? In the fifth century, not only heretics, but even
faithful followers were
still wont to bow their
heads toward its dazzling disc as it rose above the horizon, and to
murmur the
prayer, 'Have mercy on
us.' -Mysteries of Mithra, p. 193.
Christianity finally
came to look just like paganism.
Yaustus, a pagan of the
fourth century, in speaking to the Christians, declared:
You celebrate the
solemn festivals of the Gentiles.... 'and as to their manners, those you
have retained
without any
,alteration. Nothing distinguishes you from the pagans except that you
hold your assemblies
apart from them. -
Faustus (a non-Christian) to St. Augustine (4th Century), cited in
History of the
Intellectual
Development of Europe, J. WILLIAM DRAPER, M.D., LL.D., vol. 1, p. 310.
The Christian church
made no formal but a gradual and almost unconscious transference of the
one day to
the other.
ARCHDEACON F. W. FARRAR, The Voice From Sinai (1892), p. 167.
Dr. Peter Heylyn
(Church of England):
It was near 900
years from our Savior's birth, if not ,quite so much, before restraint
of husbandry on this
day, had been first
thought of in the East; and probably being thus retrained, did find no
more obedience
there, than it had done
before in the Western parts. History of the Sabbath, part 2, chap. 5,
par. 6.
Bishop Grimelund of
Norway:
Now, summing up what
history teaches regarding the origin of Sunday and the development of
the
doctrine about Sunday,
then this is the sum: It is not the apostles, not the early Christians,
nor the councils
of the ancient church
which have imprinted the name and stamp of the Sabbath upon the Sunday,
but it is
the Church of the
Middle Ages and its scholastic teachers. - Sondagens Historie, p.
37.
CONSTANTINE'S SUNDAY LAW
Thus a gradual change
from Sabbath observance to Sunday observance came in after the first
centuries of
the Christian Era had
passed, especially among the Western churches. The more the pagan world
came to
favor Christianity, and
the further removed the church became from the influence of the
apostolic example
of the first century,
the more Sunday observance and the other heathen festivals prevailed.
This change,
covering centuries, was
greatly helped by Constantine's civil law of 321 in favor of the first
day of the
week, which banned work
on that day in the cities, and commanded the people to rest on the
venerable
day of the sun. This
famous decree said nothing about the Lord's day, but was
promulgated apparently
for the purpose of
finally establishing a heathen festival. This law of Constantine's is
quoted in the old
Chambers's
Encyclopedia, in its article Sabbath, as follows:
'Let all judges,
inhabitants of the cities, and artificers, rest on the venerable day of
the sun. But in the
country, husbandmen may
freely and lawfully apply to the business of agriculture; since it often
happens
that the-sowing of corn
and the planting of vines cannot be so advantageously performed on any
other day.'
But it was not until
the year 538 that abstinence from agricultural labor was recommended,
rather than
enjoined, by an
ecclesiastical authority (the third Council of Orleans), and this
expressly that people might
have more leisure to go
to church and say their prayers.
From the Encyclopedia
Britannica we read:
The earliest
recognition of the observance of Sunday as a legal duty is a
constitution of Constantine in 321
AD., enacting that all
courts of justice, inhabitants of towns, and workshops were to be at
rest on Sunday
(venerabili die solis),
with an exception in favor of those engaged in agricultural labor. -
Article Sunday,
vol. 26 (11th ed.), p.
95.
This, then, is
admittedly the very first law for the observance of Sunday, the first
day of the week, and it is
made, not by the
Lord from heaven, our, one and only Lawgiver, but by Emperor
Constantine, who was
of questionable
character, and whose sympathies were more with paganism than with
Christianity. Even
this was not an
ecclesiastical law of the church at that time, but merely a civil law
made by the ruling
emperor, and it was
made in the fourth century after Christ, too late, it seems to us, to
deserve any
recognition from
Christians as establishing a Christian institution which they are bound,
under penalty of
sin, to recognize; and,
besides, it comes from a very questionable source.
The fact seems to be
that Constantine's law for Sunday observance was not made for the
purpose of
favoring and
establishing a Christian day of worship at all, but to enforce a pagan
festival upon Christians
and pagans alike, Mr.
Canright's argument to the contrary notwithstanding. Thus his law,
instead of
commanding rest upon
the Lord's day, commands it on the venerable day of the sun.
He did not
recognize Sunday as a
Christian ordinance, but as a day sacred to the sun-god worshipped by
the pagan
world. It was the holy
day of Mithraism, the great rival of Christianity. His law, therefore,
was not for the
purpose of enforcing
Christianity on the pagans under his jurisdiction but for enforcing the
new paganism
upon the Christians.
In his book The Lords
Day, Mr. Canright makes a, long, labored effort to prove that
Constantine
had become a Christian
convert some years before the promulgation of this famous Sunday law,
and that he
was therefore enforcing
Sunday rest as a Christian ordinance, and not as a heathen festival. Now
there is
one difficulty here.
When Constantine made his law, it was to the effect that people were to
rest on the
venerable day of the
sun, not on the Sunday-Lord's day. Does this indicate that he was
enforcing a
Christian Sabbath? The
answer is clear. The emperor was enjoining upon Christians and pagans
alike the
festival of the
sun-god, and was thereby legalizing sun worship and making it a civil
crime for Christians to
work on Sunday, as
thousands were still doing up to this time. It was an effort to enforce
heathen practices
upon the Christian
church.
Mr. Canright admits
that when Constantine made his famous Sunday law, he was still ordering
that sacrifices be made
to pagan gods, and that he had pagan rites performed for himself, but
asserts that he
was doing this, not
from choice, but to avoid a rebellion among his pagan subjects. (See The
Lords Day, by
D. M. Canright, p.
197.) But how can it be demonstrated that this was his motive? The
admitted fact is that
he was still a heathen,
and that when he made a law enforcing Sunday rest, he chose a pagan
title for the
day, boldly calling it
the venerable day of the sun, not the day of the Son, or Lord.
As to whether
Constantine was here seeking to enforce a heathen or Christian festival,
Professor
Webster makes the
following pertinent statement:
This legislation by
Constantine probably bore no relation to Christianity; it appears, on
the contrary, that
the emperor, in his
capacity of Pontifex Maximus, was only adding the day of the sun, the
worship of
which was then firmly
established in the Roman Empire, to the other festival days of the
sacred calendar.'
PROF. HUTTON WEBSTER,
PH.D. (University of Nebraska), Rest Days, p. 122.
What began, however,
as a pagan ordinance, ended as a Christian regulation; and a long series
of imperial
decrees, during the
fourth, fifth, and sixth centuries, enjoined with increasing stringency
abstinence from
labor on Sunday. -
Ibid., p. 270.
Dean Stanley declares:
The retention of the
old pagan name 'Dies Solis,' or 'Sunday,' for the weekly Christian
festival, is, in great
measure, owing to the
union of pagan and Christian sentiment with which the first day of the
week was
recommended by
Constantine to his subjects, pagan and Christian alike, as the
'venerable day of the sun.' . .
. It was his mode of
harmonizing the discordant religions of the empire under one common
institution. -
ARTHUR PENIMYN STANURY,
D.D., Lectures on the History of the Eastern 'Church, lecture 6, par.
15,
p. 184.
And from Philip Schaff
we quote:
The Sunday law of
Constantine must not be overrated. . . . There is no reference whatever
in his law either
to the fourth
commandment or to the resurrection of Christ. Besides, he expressly
exempted the country
districts, where
paganism still prevailed, from the prohibition of labor. . . .
Christians and pagans had been
accustomed to festival
rests; Constantine made these rests to synchronize, and gave the
preference to
Sunday. - PHILIP
SCHAFF, History of the Christian Church, Third Period, chap. 7, sec. 75
(vol. 3, p.
380).
But suppose Constantine
had been a Christian when he made his Sunday law, and that he did it to
establish
a Christian Sabbath.
Would that prove anything for its sacredness? Was this Roman emperor,
who,
according to Mr.
Canright, was still sacrificing to heathen deities, a suitable founder
of the Christian
religion? Was he among the prophets called of God to deliver His oracles to His people? Was
his authority
above that of Christ
and the apostles? Does God's rest day require such props to hold it up?
Is not this very
effort thus to bolster
up the Sunday rest day an admission of the weakness of the claims made
for it?
If a single, text of
Scripture in favor of Sunday observance could have been found, how
totally
unnecessary would be
all this effort to prove Constantine to have been a great benefactor to
the Christian church! The Sabbath law
is found in the Word of God. Failing to find a Sunday law there, Mr.
Canright
resorts to the edict of
a half Christian, half pagan emperor, of the fourth century. The Sabbath
was given at
creation, spoken by God
on Sinai, observed by patriarchs and prophets, and kept by Christ and
the apostles
to the very close of
New Testament times. Sunday came in later. The earliest trace Mr.
Canright can find of
it is in the second
century.
People in that century
were saying the apostles changed it, but they offered no proof. No word
of
Christ or apostle is
ever quoted by them on this point. The testimony of Scripture is silent
on the subject of
Sunday sacredness not a
word about it. There is not an instance of observance. Had there been
such a word
spoken, Mr. Canright
would certainly have built his argument upon it, instead of trying to
bolster it up with
this Sunday law of
Constantine, who he admits was still head of the heathen religion when
his Sunday law
was enacted. Mr.
Canright cites certain texts where he thinks perhaps Sunday is alluded
to, but later frankly
admits that they do not
furnish a real record of a change. For such a record he has to go to his
Christian-heathen
emperor, Constantine,
and there too he is disappointed, because this man, unfortunately,
referred to
Sunday by using its
pagan name instead of calling it the Lord's day. It seems to us that Mr.
Canright's
Lord's day argument is
built upon a sandy foundation.
We believe that the
above historical quotations constitute a complete answer to Mr.
Canright's
declaration that the
pagans did not regard Sunday as a festival on which they worshiped the
sun-god. The
first day of the week
as known throughout the pagan world as the sun's day. 'The name given to
it was Dies
Solis, or the day of
the sun, sacred to the sun-god. The Religious Encyclopedia says:
The Ancient Saxons
called it by this name, because upon it they worshipped the sun.
According to this, the
title originated in heathen idolatry. Do authorities agree upon this?
Yes; there is not
recognized author in
all the rounds of history or literature who dissents from this. Turning
to Webster's
New International
Dictionary we find this definition:
Sunday: so named
because anciently dedicated to the Sun or its worship.
These authorities give
an ancient origin to the name. Constantine was not the originator of the
title which
he gave to the day. Dr.
T. H. Morer, of the church of England, says:
'It is not to be denied
but [that] we borrow the name of is day from the ancient Greeks and
Romans, and we
low that the old
Egyptians worshipped the sun, and as a standing memorial of their
veneration, dedicated
this day to him. -
Dialogues on the Lord's Day.
Thus it is shown that
Constantine probably had no thought of enforcing respect for a Christian
institution
by s famous Sunday law,
but rather a very ancient heathen festival, which was then beginning to
compete
strongly with the
Christian Sabbath (Saturday). This resulted from the influence of
paganism upon the
Christian church. Of
the popularity of sun worship at Rome at that time, and the consequent
influence this
had on the Christian
religion, the following historical quotations will testify:
Sun worship,
however, became increasingly popular at Rome in the second and third
centuries A. D. The
sun god of Emesa in
Syria-Deus Sol invictus Elagabalus - was exalted above the older gods of
Rome by the
emperor Marcus
Aurelius, A. D. 217, taking the name Elagabalus]. Who, as his priest,
was identified with
the object of his
worship. In spite of the disgust inspired by the excesses of the boy
priest, an impulse was
given to the spread of
a kind of 'solar pantheism,' which embraced by a process of syncretism
the various
Oriental religions and
was made the chief worship of the state by Aurelian. STUART JONES,
Companion to Roman
History, p. 302.
Milman says:
It was openly
asserted that the worship of the sun, under his name of Elagabalus, was
to supersede all
other worship.
-HENRY HART MILMAN, The History of Christianity, book 2, chap. 8, par.
22.
Prof. Hutton Webster
calls Sunday a pagan institution which was engrafted onto Christianity:
The early Christians
had at first adopted the Jewish seven-day week, with its numbered week
days, but by
the close of the third
century A. D. this began to give way to the planetary week; and in the
fourth and fifth
centuries the pagan
designations became generally accepted in the western half of
Christendom. The use of
the planetary names by
Christians attests the growing influence of astrological speculations
introduced by
converts from paganism.
. . . During these same centuries the spread of Oriental solar worship,
especially
that of 'Mithra,' in
the, Roman world, had already led to the substitution by pagans of dies
Solis for dies
Saturni, as the first
day of the planetary week. . . . Thus gradually a pagan institution was
engrafted on
Christianity.- PROF.
HUTTON WEBSTER, Rest Days, pp. 220,221.
We now quote in this
connection an amazing confession by Pr. Hiscox, author of the Baptist
Manual, in
which he also admits
that Sunday came into the church from paganism.
Of course, I quite
well know that Sunday did come into use in early Christian history as a
religious day, as
we learn from the
Christian Fathers and other sources. But what a, pity that it comes
branded with the mark
of paganism, and
christened with the name of the sun god, when adopted and sanctioned by
the papal
apostasy, and
bequeathed as a sacred legacy to Protestantism! -DR. EDWARD T.
Hiscox, author of The
Baptist Manual, in a
paper read before a New York City Ministers' Conference, held in New
York City,
Nov. 13, 1893.
On this point Mr.
Canright, as an Adventist writing in 1885, before he had renounced his
faith in the Bible
Sabbath, truly said:
Now it is a very
common error to suppose that a practice which is very old, and can be
traced back to
somewhere near the
apostolic church, must be correct. But this is an evident mistake, for
apostasy
commenced so early that
there is no safety in accepting tradition on any subject. Our only
safety is the
Scriptures themselves.
Protestants claim to rely wholly on this authority, leaving tradition to
Catholics; and
yet, on this subject,
as well as some others, they follow Rome, because the Bible gives them
no help....
Now the question
arises, Just when did the practice of Sunday keeping commence? No one
can tell
exactly. Why? If the
change had been made by divine authority, we could put our finger on the
exact point,
and show where it was
done. But, like all error, its introduction was gradual. You cannot
follow a river into
the ocean, and put your
finger down and say, There, just at that spot the fresh water stops and
the salt water
begins. Neither can you
tell where Sabbath keeping stopped and Sunday observance began, as there
was a
gradual mingling of
truth and error.
You will hear men
say with all confidence that, while the seventh day was kept to the
crucifixion, the
practice of the church
since then has been unanimous in keeping the first day. I do not see how
a man can
be honest and say this,
unless he is very ignorant, as the most trustworthy historians . . .
testify to the
contrary. . . .
When it [Sunday] was
introduced, it did not come in as a Sabbath. Look at the word itself,
'Sunday.'
Webster defines it as
'so-called, because this day was anciently dedicated to the sun; ' and
the North British
Review styles it 'the
wild solar holiday of all pagan times.' Now, how did it creep into the
church? I'll tell
you how. When the early
Christians evangelized the heathen tribes, they would do to the head, or
chief, and
labor with him to
convince him of the superiority of the Christian religion. If he became
convinced, he
would command his
entire tribe to be baptized. They were pagans, and had kept Sunday as a
festival in
honor of one of their
gods, the sun; and when they outwardly accepted Christianity, they kept
up their
observance of Sunday,
which gradually supplanted the Lord's Sabbath. And while some of these
might
have been soundly
converted, there is evidence to show that though the Sabbath was kept,
Sunday was also
observed as a kind of
holiday, but with no idea of sacredness attached to it. . . .
And so we might
trace the history down through the first centuries. The observance of
Sunday, introduced
as a holiday, or
festival, gradually assumed more importance as a rival of God's Sabbath,
until, by the
influx of
half-converted pagans into the church, bringing with them their solar
holiday, it began to supplant
its divinely appointed
rival.... It was not until the Council of Orleans, 538 A. D., that
Sunday labor in the
country was prohibited,
and thus, as Dr. Paley remarked, it became 'an institution of the
church,' and of that
church into whose hands
the saints, times, and laws were to be given for 1260 years; and it may
be
something more than a
coincidence that 538 A. D. was the beginning of that period.- D. M.
CANRIGHT,
Tabernacle Lectures,
Lecture Ten, pp. 76-83.
J. N. Andrews, author
of The History of the Sabbath, tells us how Constantine was really
responsible for
laying the foundations
of the Papacy. We quote two paragraphs from him:
Bower minutely
details the order of the hierarchy, its divisions, and the orders of its
officers, as
established by
Constantine, making it an ecclesiastical government closely modeled
after the civil.
Although the exarchs
and metropolitan bishops were over all-the bishops in their dioceses and
provinces,
there was no one bishop
over all. Yet it was declared by the Council of Nice that the primacy
should rest in
the bishop of Rome, in
honor of that city. The title was then an empty one, except in the honor
of the name;
but it became fruitful
both of dignity and power. The bishop of Rome soon became the
representative of the
faith of the church. To
be in harmony with Rome was to be orthodox; disagreement with Rome was
heresy.
. . .
A certain writer
well observed that Constantine would have proved himself a noble ruler
if he had rested
with the acts of
toleration of Christianity. But he followed this up with acts of
intolerance against all
Christians but those
Who happened to enjoy his favor, who composed that party which could
best serve the
interests of the
empire. This party, of course, was represented by the bishop of Rome;
for it would have
been absurd to think of
best serving the empire by conferring the primacy on any bishop but that
of the
'imperial city. It was
Constantine who convened the Council ,of Nice, where the famous creed of
the church
was formed.
Thus was laid the
foundation of the Papacy, or papal hierarchy. Replies to Elder
Canright's Attacks on
Seventh day Adventists
(1895), pp. 148, 149.
LED BY ROME, THE CHURCH MAKES LAWS FAVORING SUNDAY
It was not long after
Constantine's civil law for Sunday observance was promulgated until the
church,
through its councils,
bishops, and popes, began to make religious laws in favor of Sunday. The
church was
by now in an almost
complete state of apostasy. The rites and ceremonies of the pagan
religions had almost
wholly taken the place
of the commands of God and the ordinances of the New Testament. The
doctrine of
the conscious state of
the dead, witchcraft, spiritism, sprinkling for baptism, infant baptism,
etc., were
being embraced. Soon
the mass was substituted for the Lord's supper. Mary for Jesus, as
mediator between
God and man; human
priests usurped the position of Christ as our High Priest; the
confessional was
established; and the
Papacy was well under way, though it had not yet reached the zenith of
its power. The
crowning act in all
this apostasy was the changing of the Sabbath, substituting by church
authority the
pagan festival of
Sunday for the Christian Sabbath, Saturday. This the church began to
enforce by edict.
The first
ecclesiastical law for Sunday observance recorded in history is that of
the Council of Laodicea,
held about the year
364. The pronouncement of the council was:
Christians shall not
Judaize and be idle on Saturday [Sabbath, original], but shall work on
that day; but the
Lord's day they shall
especially honor, and, as being Christians, shall, if possible, do no
work on that day.
If, however, they are
found Judaizing, they shall be shut out from Christ. RT. REV. CHARLES
JOSEPH
HEFELE, D.D., A History
of the Church Councils, book 6, sec. 93, canon 29 (vol. 2, p. '316).
The canons of this
council were adopted by the churches, and have always been accepted as
Catholic. This
was a church council,
an ecclesiastical congress. What it did was representative of the
Catholic Church. Did
it do anything toward
changing the Sabbath? It did. It required Christians to rest on the
Lord's day, meaning
Sunday, and prohibited
them from resting on the Bible Sabbath (Saturday), under penalty of
being accursed
of Christ. Than this
the church could pronounce no severer penalty. The command of the
council was
absolute. People were
peremptorily ordered to rest on Sunday and to work on Saturday. The very
fact that
the order was given
proves beyond all possible doubt that at least a large section of the
Christian church
still kept the Bible
Sabbath, Saturday, and this canon (29) of Laodicea was given in an
effort to change this
practice, or in other
words, to change the Sabbath.
Mr. Canright the
Baptist says:
'We have given plenty
of proof that Sunday was observed by all Christians as early at least as
140 A. D., or
nearly two 'hundred
years before even the foundation of the Papacy was 'laid. The Lord's
Day, p. 221.
Does it not, then,
strike the reader as passing strange that a church council held in AD.
364 should be
making laws to enforce
upon its members a custom which had been .universally observed by them
for over
two hundred years? Why
should the Council of Laodicea have wasted time legislating about
people's
keeping the Sabbath
when no one had kept it Since AD. 140?
In order to get over
this point, Mr. Canright is forced to admit that there were those who
were still
keeping the Sabbath,
but he brands them as heretics, and tries to make it appear that they
were a small
minority. (See The
Lord's Day, p. 217.)
But we have only the
statement of Mr. Canright himself that the Sabbath observers were the
real
heretics and were in
the minority. We have already furnished abundant proof that the Sabbath
was still
observed very largely
by the church, but that through the influence of thousands of converts
from
paganism, its sanctity
was now diminishing and the day of the sun was rapidly supplanting it.
The fact,
however, which even Mr.
Canright must admit, that there were Christians even in the fourth
century who
still persisted in the
observance of the Sabbath and who had to be suppressed in this matter by
an action of
a church council,
entirely disproves his statement that Sunday was observed by all
Christians as early at
AD. 140. It also
further proves that the then Christian world had no clear knowledge of
any change having
been made in the
Sabbath by divine command. Nor does the Laodicean Council invoke a
command of
Christ or the apostles
when it thus takes its first action favoring Sunday observance, but it
issues the
command purely on its
own authority.
It was therefore the
voice of a church in apostasy, influenced by the multitudes who had
newly
come to her from the
heathen world and whose sympathies were still largely with the tenets of
their former
religion, who thus
promulgated the first ecclesiastical law for Sunday keeping. They made
no claim
whatsoever that their
enforcement of Sunday was in any way based on Scriptural authority.
Whether it was
or was not in harmony
with Biblical testimony seems not to have concerned them in the least.
They had set
out to reform the
Christian religion, and the former heathen festival of Sunday was to
become the new
Sabbath rest. That was
all.
Now this one action of
one Catholic council would not have been sufficient completely to
reverse
the practices of the
entire church in all parts of the world where the Sabbath was still
kept, but it did
constitute the first
official utterance by the church in that direction, and instead of
repudiating what was
done at Laodicea, later
councils have invariably upheld it. The sixty four articles adopted by
that council
are today practically a
part of the canon law of the Roman Catholic Church.
It was the churches in
the West - Rome, Alexandria, etc. that took the lead in swinging
entirely
over from Sabbath to
Sunday observance, and as Rome rose in power and prestige among the
churches, she
began a relentless
effort to enforce this new doctrine in all the churches. On this point
we have the
testimony of Sozomen
and Socrates. Sozomen says:
The people of
Constantinople, and of several other cities, assemble together on the
Sabbath, as well as on
the next day; which
custom is never observed at Rome, or at Alexandria. SOZOMEN,
Ecclesiastical
History, from A. D.,
324-440, book 7, chap. 19, p. 355.
Socrates was born about
AD. 380, and lived during the time when the first attempts were made by
the
Bishop of Rome to
suppress the Sabbath. He had traveled over a considerable part of
Christendom, and
spoke of the church in
general from personal knowledge. He said:
Almost all churches
throughout the world celebrate the sacred mysteries on the Sabbath of
every week, yet
the Christians of
Alexandria and at Rome, on account of some ancient traditions, refuse to
do this.-
SOCRATES,
Ecclesiastical History, book 5, chap. 22, p. 404.
It was the church at
Rome, therefore, that took the lead in authoritatively substituting the
papal Sunday for
the Christian Sabbath.
Many of the churches in the East, however, soon followed its example. At
the
Laodicean Council began
the long struggle to enforce its observance upon all. Thereafter
everything was
done that
Christian emperors, kings, popes, councils, and synods could do to
swing all the churches, both
east and west, into
line, to uphold the canon of Laodicea, and to add to the sanctity of the
day of the sun.
Charlemagne did more,
perhaps, than any other emperor to make this part of the faith of the
church
effective, and in his
first decree he referred directly to this canon of the Council of
Laodicea. But it required
repeated councils,
actions, bulls, and encyclicals of the bishops and popes finally to
establish the change.
Yes, more still, it
required bitter persecution, and a large number of those who refused to
surrender their
observance of the true
Sabbath upon the mere authority of the church, had the privilege of
sealing their
faith with the blood of
martyrdom.
In the time of
Constantine, Bishop Sylvester ordained that Sunday should be called the
Lord's day.
Pope Leo I, of the
fifth century, in his letter No. 19, written to the bishop of
Alexandria, commanded that
even the consecration
of priests should be performed on Sunday instead of the Sabbath, setting
forth
reasons why Sunday was
the more fitting day for this sacred work. We quote the following
passage from
this letter, which has
become famous in religious literature:
For this reason you
will observe the apostolic institutions in a devout and commendable way,
when you
observe this rule in
the ordination of priests, in the churches over which the Lord has made
you overseer.
Namely, that the one to
be ordained receives the consecration solely and only on the day of the
resurrection
of the Lord, which, as
you know, begins from the evening of the Sabbath, and is made sacred by
so many
divine mysteries, that
whatever of greater prominence was commanded by the Lord, took place on
this
exalted day. On this
day the world had its beginning; on it, through the resurrection of
Christ, death found
its end and life its
beginning [9 Decret. cf. D. LXXV. c. 5]; on it the apostles received
their commission
from the Lord to
proclaim the gospel to all nations, and to dispense to the entire world
the sacrament of the
regeneration. On it, as
the holy evangelist John testifies, the Lord, after He had joined the
assembled
disciples by closed
doors, breathed upon them and said: 'Receive you the Holy Ghost. Who so
ever sins you
remit, they are
remitted unto them,; and who so ever sins you retain, they are
retained.' On this day, finally,
came the Holy Spirit,
which the Lord had promised to the apostles in order that we might
recognize, as it
were, inculcated and
taught by a divine [heavenly] rule, that we are 'to undertake on that
day the mysteries
of the priestly
consecration, on which all gifts and graces were imparted. Leo's
Letters, from Letters of the
Popes, No. 9 (German
edition).
The first religious
council to urge refraining from labor in the rural districts in the
Western Empire was that
of Orleans, AD. 538,
and the reason given for this was that it might be possible for the
people to attend the
services of the church
on that day. There was no such specific law covering this point in the
Eastern Empire
until the decree of
Emperor Leo VI, called the philosopher, near the close of the ninth
century. From this
decree we quote the
following passage:
We ordain, according
to the true meaning of the Holy Ghost, and of the apostles thereby
directed, that on
the sacred day [meaning
Sunday] wherein our own integrity was restored, all do rest and surcease
labor;
that neither husbandmen
nor other on that day put their hands to forbidden works.- Quoted in
The
Literature of the
Sabbath Question, by ROBERT COX, Vol. 1, p. 422.
Bishop Skat Rordam, of
Denmark, clearly states that the change was made by the church under the
Roman
pope, its head. Note
the following from his pen:
As to when and how
it became customary to keep the first day of the week the New Testament
gives us no
information. . . .
The first law about
it was given by Constantine the Great, who in the year 321 ordained that
all civil and
shop work should cease
in the cities, but agricultural labor in the country was allowed. . . .
But no one
thought of basing this
command to rest from labor on the third [fourth] commandment before the
latter half
of the sixth century.
From that time on, little by little, it became the established doctrine
of the church
which was in force all
through the Middle Ages during the 'Dark Ages of the Church,' that 'the
holy church
and its teachers,' or
the bishops with the Roman pope at their head, as the vicar of Christ
and His apostles
on earth, had
transferred the Old Testament Sabbath with its glory and sanctity over
to the first day of the
week.- P. TAANING,
Report of the Second Ecclesiastical Meeting in Kopenhagen, Sept. 13-15,
1887
(Kopenhagen, 1887), pp.
40, 41.
DID THE POPES CHANGE THE SABBATH?
But is it correct to
say that the Sabbath was changed by the popes? Was it not rather by
church councils and
the edicts of emperors?
Mr. Canright scoffs at the idea, and tauntingly asks, Which pope? We
reply that the
actions of any council
or any member of councils could not have established the canon law of
the church
without the full
approval of the bishops and popes. Had the Council of Laodicea not later
been, either
officially or
otherwise, approved by the church hierarchy, its canons never could have
been taken almost
bodily into the canon
law and preserved there until the present day. To make any doctrine
really Catholic it
must have the approval
of the popes.
The pope is not only a
man elevated by vote of the cardinals to be the visible head of the
Catholic
Church, but he is the
very embodiment of the whole papal system, the name itself being derived
from the
office. 'Papal, of or
pertaining to the pope. WEBSTER. It follows that what the Papacy does
the pope
does; and the acts of
the Papacy may very properly be attributed to the pope. When we speak of
Pharaoh as
the oppressor of the
children of Israel, we do not think of any particular ruler; in fact, we
have every reason
to believe that there
was more than one. We think rather of the whole government of Egypt
represented by
Pharaoh. Similarly,
when we speak of the pope, we do not necessarily think of one particular
pope, but of
the whole order of
popes, and of the organization represented by the popes.
On this point we have
the following terse statements bf the Catholic historian Hefele:
The decrees of the
ancient ecumenical councils were confirmed by the emperors and by the
popes; those
of the later councils
by the popes alone.- REV. CHARLES JOSEPH HEFELE, D.D., A History of
the
Church Councils, to AD.
25 (first volume), p.. 42.
We see from these
considerations of what value the sanction of the Pope is to the decrees
of a council.
Until the Pope has
sanctioned these decrees, the assembly of bishops which formed them
cannot pretend to
the authority belonging
to an ecumenical council, however great a number of bishops may compose
it; for
there cannot he an
ecumenical council without union with the Pope.
This sanction of the
Pope is also necessary for insuring infallibility to the decisions of
the council.
According to Catholic
doctrine, this prerogative can be claimed only for the decisions of
ecumenical
councils, and only for
their decisions in rebus fidei et morum [in matters of faith and
morals], not for purely
disciplinary decrees.
Ibid., p. 52.
From another Catholic
source we quote the following amazing declarations:
The [the Pope] is
not subject to them [the canons of the church], because he is competent
to modify or to
annul them when he
holds this to be best for the church. - The Catholic Encyclopedia,
vol. 12, art. Pope,
p. 268.
The Pope is of so
great dignity and so exalted that he is not a mere man, but as it were
God, and the vicar
of God. . . .
The Pope by reason
of the excellence of his supreme dignity is called bishop of bishops. .
. .
He is likewise
bishop of the universal church.
He is likewise the
divine monarch and supreme emperor, and king of kings.
Hence the Pope is
crowned with a triple crown, as king of heaven and of earth and of the
lower regions.
Moreover the
superiority and the power of the Roman Pontiff by no means pertain only
to heavenly
things, to earthly
things, and to things under the earth, but are even over angels, than
whom he is greater.
So that if it were
possible that the angels might err in the faith, or might think contrary
to the faith, they
could he judged and
excommunicated by the Pope.
For he is of so
great dignity and power that he forms one and the same tribunal with
Christ.
So that whatever the
Pope does, seems to proceed from the mouth of God, as according to most
doctors,
etc.
The Pope is as it
were God on earth, sole sovereign of the faithful of Christ, chief king
of kings, having
plenitude of power, to
whom has been entrusted by the omnipotent God, direction not only of the
earthly
but also of the
heavenly kingdom.
The Pope is of so
great authority and power that he can modify, explain, or interpret even
divine laws. -
Extracts from
Ferraris's Ecclesiastical Dictionary (R.C.), art. 'Pope.
The full title of
this work is 'Prompta Bibliotheca canonica, juridica, moralis,
theologica nec non ascetica,
polemica, rubricistica,
historica.' There have been various editions of this book since the
first was published
in 1746, the, latest
one being issued from Rome in 1899 at the Press of Propaganda. This
shows that this
work still has the
approval of the Roman Catholic hierarchy, and the Catholic Encyclopedia
(Vol. VI, p. 48)
speaks of it as a
veritable cyclopedia of religious knowledge' and 'a precious mine of
information.' It is
therefore legitimate to
conclude that the, statements in this work represent the current Roman
Catholic view
concerning the power
and authority of the Pope.
Note on the above
quotation by the editors of the Source Book for Bible Students, Review
and Herald Pub
Assn., Washington, D.C.
Thus it is clear that
any number of actions taken by church councils regarding Sunday
observance, or anything
else, for that matter, could not have become accepted canon of the Roman
Catholic
Church without the full
approval of the popes. Had they been displeased with any of these, they
had the
full authority to alter
them at will. Now is the action of the Council of Laodicea regarding the
change of the
Sabbath recognized by
the Roman Catholic Church as a binding obligation, and does the Roman
Catholic
Church recognize that
the action involved a literal change of the Sabbath? For reply we quote
the following
from a recent Roman
Catholic Catechism:
Question. Which is the
Sabbath day?
Answer. Saturday is the
Sabbath day.
Question. Why do we
observe Sunday instead of Saturday?
Answer. We observe
Sunday instead of Saturday because the Catholic Church, in the Council
of Laodicea
(336 A. D.),
transferred the solemnity from Saturday to Sunday.-REV. PETER
GE1ERMANN, C.S.S.R.,
The Convert's Catechism
of Catholic Doctrine (2d ed., 1910), p. 50. (This work received the
apostolic
blessing of Pope
Pius X, Jan. 25, 1910.)
Note that this
catechism received the blessing of Pope Pius X, which indicates that he
approved and
endorsed all its
teachings.
Now, we believe that we
have offered conclusive proof on three very important points:
1. Sunday observance
originated in heathenism.
2. Sunday observance as
a Christian ordinance is wholly a Catholic institution.
3. The change was made
from Saturday to Sunday by actions of church councils, bulls issued by
the popes,
laws promulgated by
Catholic emperors, and by the approval of popes of the various council
proceedings.
We unhesitatingly
reiterate, therefore, that Sunday is a papal festival, borrowed from
paganism, and that the
original Sabbath was
changed by the church councils and the popes. The church could not have
done it
without the approval
and blessing of the popes, and this was given in the most active
'manner, as we have
already seen. Thus Mr.
Canright's challenge to Seventh-day Adventists that the popes did not
change the
Sabbath is effectually
answered.
FORETOLD BY PROPHETS
Now, to all this agree
the words of the Bible prophets, for this whole matter is clearly
foretold by them. In
Daniel 7:25 the
prediction is made that an apostate power, represented in the prophecy
by a 1ittle horn,
would attempt to change
God's times and laws. He shall speak great words against the Most
High, and
shall wear out the
saints of the Most High, and think to change times and laws: and they
shall be given into
his hand until a time
and times and the dividing of time.
This power was to
continue forty-two months, or one thousand two hundred sixty days.
(Revelation 13:5; 12) A
day for a year, according to Biblical interpretation of prophetic time,
gives us 1260
years during which this
power would hold sway in the world.
There is general
agreement among students of prophecy that this power is papal Rome. The
papal
supremacy was fully
established in 538 (the very year the Council of Orleans made its famous
edict that
people. in the rural
communities should not work, but attend church on Sunday) and received
its deadly
wound in 1798 (see
Revelation 13), after a period of just 1260 years.
During this time the
special efforts of this power were to be directed against the Most High.
He
would speak great words
against the Most High, 'Wear out the saints of the Most High, and think
to change
times and laws
evidently the laws of the Most High, as the change of human laws would
not be worthy of
notice in prophecy nor
peculiar to this power.
Now, the law of the
Most High contains ten distinct precepts. Nine of these precepts are
acknowledged by all
Protestant Christians to be binding. The other one, the fourth, is in
dispute, and
strange to say, it is
the only one that relates in any way to time. It commands the observance
of a specific
day in each week,
because that day is declared to be holy, and to belong to the Lord God.
The first three
commands and the last
six are silent on the subject of time, but the fourth is based on it. It
deals with God's
time, commanding man to
remember it and not desecrate it by secular labor.
The prophecy asserts
that this apostate power will seek to change times and laws, and the
only
way God's law could be
altered so far as to affect God's time would be by a change in the
Sabbath
command. Here, then, is
a definite charge made by God Himself through His prophets that this
little-horn
power, the Papacy,
would attempt to change His Sabbath. But does the Catholic Church admit
responsibility for
having changed the Sabbath from Saturday to Sunday?
When an individual is
charged with a crime (as God here charges the Papacy), the case is
greatly
strengthened if he
makes a confession. When a defendant admits his own guilt, further
testimony is
scarcely necessary. Let
us, then, bring leading representatives of this church onto the stand
and hear their
testimony on this
point. In a Catholic work called Abridgment of Christian Doctrine, page
58, is the
following:
Question.- How prove
you that the church hath power to command feasts and holy days?
Answer.- By the very
act of changing the Sabbath into Sunday.
We have this further
testimony:
Question.- Have you any
other way of proving that the church has power to institute festivals of
precept?
Answer.- Had she not
such power, she could not have done that in which all modern
religionists agree with
her, she could not have
substituted the observance of Sunday the first day of the week, for the
observance
of Saturday the seventh
day, a change for which there is no Scriptural authority.- Doctrinal
Catechism, p.
174.
Another catechism, The
Catholic Christian Instructed, 1 page 209, says:
Question. What warrant
have you for keeping the Sunday, preferably to the ancient Sabbath,
which was
Saturday?
Answer. We have for it
the authority of the Catholic Church, and apostolic tradition.
Question. Does the
Scripture anywhere command the Sunday to be kept for the Sabbath?
Answer. The
Scripture commands us to hear the church, . . . but the Scripture does
not in particular
mention this change of
the Sabbath.
On page 15 of volume 4
of Clifton Tracts (Catholic), in an article on A Question for All
Bible Christians,
this question is thus
dealt with:
We Catholics, then,
have precisely the same authority for keeping Sunday holy, instead of
Saturday, as we
have for every other
article of our creed; namely, the authority of the church of the living
God, the pillar
and ground of the
truth. Whereas, you who are Protestants have really no authority for it
whatever, for there
is no authority for it
in the Bible, and you will not allow that there can be authority for it
anywhere else.
Both you and we do, in
fact, follow tradition in this matter. But we follow it, believing it to
be a part of
God's word, and the
church to be its divinely appointed guardian and interpreter; you follow
it, denouncing
it all the time as a
fallible and treacherous guide, which often makes the commandment of God
of none
effect.
Cardinal
Gibbons, in his book Faith of Our Fathers, edition of 1893, page 111,
says:
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.
Thus it will be seen
that the Roman Church deliberately confesses to the crime of tampering
with the divine
law in changing the
observance of the Sabbath from Saturday to Sunday. History as clearly
and definitely
testifies that the
charge is true. And thus the Roman Church stands before the world
convicted by her own
testimony of laying
impious hands upon the Sabbath of the Lord, and tearing from its place
in the very
heart of the law of
God, the fourth commandment, substituting instead a spurious and
counterfeit Sabbath,
which is no Sabbath at
all, since it rests solely on the traditions of that church, and not in
any sense upon
the Word of God.
But let it be noticed,
the Roman Church is more consistent in the observance of Sunday than are
the Protestant
churches. As was shown in the preceding chapter, the Roman Church does
not base its
teachings on the Bible
alone, but on the Bible and tradition, holding that tradition is the
safer guide of the
two. But the Protestant
belief is that the Bible and the Bible alone is the foundation of true
faith. The
Sunday institution can
be found only in tradition. It cannot be found in the Bible.
It is evident,
therefore, that the Protestant churches, in observing Sunday, have left
the true ground
and basis of
Protestantism, and are following the Roman Church in accepting a
doctrine and practice which
are not founded on the
Bible.
THE TESTIMONY OF THE PROTESTANT WORLD
Do the Protestant
churches admit that there is no Bible authority for observing Sunday
instead of Saturday?
For reply, we offer the
following testimony of some of their historians and leaders of religious
thought:
The current notion
that Christ and His apostles authoritatively substituted the first day
for the seventh is
absolutely without
authority.' - LYMAN ABBOTT, in an editorial in the Christian Union, June
26, 1890.
And where are we
told in Scripture that we are to keep the first day at all? We are
commanded to keep the
seventh; but we are
nowhere commanded to keep the first day. . . . The reason why we keep
the first day of
the week holy instead
of the seventh is for the same reason that we observe many other things,
not because
the Bible, but because
the church, has enjoined it.- REV. ISAAC WILLIAMS, B.D., Plain
Sermons on the
Catechism (Church of
England), vol. 1, pp. 334-336.
There was and is a
commandment to keep holy the Sabbath day, but that Sabbath day was not
Sunday. It
will be said, however,
and with some show of triumph, that the Sabbath was transferred from the
seventh to
the first day of the
week, with all its duties, privileges, and sanctions. Earnestly desiring
information on this
subject, which I have
studied for many years, I ask, Where can the record of such a
transaction be found?
Not in the New
Testament, absolutely not. There is no Scriptural evidence of the change
of the Sabbath
institution from the
seventh to the first day of the week.
I wish to say that
this Sabbath question, in this aspect of it, is the gravest and most
perplexing
question connected with
Christian institutions which at present claims attention from Christian
people; and
the only reason that it
is not a more disturbing element in Christian thought and in religious
discussions, is
because the Christian
world has settled down content on the conviction that somehow a
transference has
taken place at the
beginning of Christian history. . . .
To me it seems
unaccountable that Jesus, during three years' intercourse with His
disciples, often
conversing with them
upon the Sabbath question, discussing it in some of its various aspects,
freeing it
from its false glosses,
never alluded to any transference of the day; also, that during forty
days of His
resurrection life, no
such thing was intimated. Nor, so far as we know, did the Spirit which
was given to
bring to their
remembrance all things whatsoever that He had said unto them, deal with
this question. Nor
yet did the inspired
apostles, in preaching the gospel, founding churches, counselling and
instructing those
founded, discuss or
approach this subject. - DR. EDWARD T. Hiscox, author of The Baptist
Manual, in a
paper read before a New
York Ministers' Conference, held November 13, 1893.
Pr. N. Summerbell:
The Roman Church had
totally apostatized. It reversed the fourth commandment by doing away
with the
Sabbath of God's word,
and instituting Sunday as a holiday. -History of the Christian
Church, pp. 417,
418.
THE MARK OF THE BEAST
As to whether or not
the Catholic Church claims that the act of changing the Sabbath to
Sunday is a
mark, or sign, of
her power in religious matters, it is necessary for the reader only to
review so me of the
quotations from
Catholic authors already cited. Let us note again the first two that
were given:
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, p. 111.
Question. How prove
you that the church bath power to command feasts and holy days?
Answer. By the very
act of changing the Sabbath into Sunday. Abridgment of Christian
Doctrine, p. 58.
Here the change of the
Sabbath is definitely set forth a mark of authority. The act is
a mark of her
ecclesiastical power.
Her power to command feasts, etc., proved by what she did to the
Sabbath. Therefore,
when seventh-day
Adventists refer to Sunday keeping as the 'mark of the Papacy, or of
the beast of
Revelation 13, which
represents the papal church, they are only agreeing with what the
Catholics claim for
themselves.
Mr. Canright in his
defense of a Sunday Sabbath wrote:
''This Advent mark of
the beast is an absurdity and only scarecrow. Don't be frightened.
The Lord's Day,
p. 239.
But let it be carefully
noted that against this mark God has sent to men the most fearful
warning that is to
be found in the
Scriptures:
The third angel
followed them, saying with a loud voice, If any man worship the beast
and his image, and
receive his mark in his
forehead, or in his hand, the same hall drink of the wine of the wrath
of God, which
is poured without
mixture into the cup of His indignation; and he will be tormented with
fire and brimstone
in the presence of the
holy angels, and in the presence of the Lamb. Revelation 14:9, 10.
There will be a company
of people on earth when Jesus comes who will have gotten the victory
over this
apostate power, spoken
of under the symbol of a beast, and also over his mark. Instead of
drinking of the
wine of God's wrath,
they will be transported to the kingdom of our God, where John, in holy
vision, saw
them and heard them
singing the song of the redeemed:
I saw as it were a
sea of glass mingled with fire: and them that had gotten the victory
over the beast, and
over his image, and
over his mark, and over the number of his name, stand on' the sea of
glass, having the
harps of God. And they
sing the song of Moses the servant of God, and the song of the Lamb,
saying, Great
and marvelous are Thy
works, Lord God Almighty; just and true are Thy ways, Thou King of
saints.
Revelation 15:2, 3.
The sincere wish of the
author is that in the day of God every reader of this volume may be
found
numbered among that
glad, triumphant company.
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