How The Sabbath Was Changed To Sunday

"There is scarcely anything which strikes the mind of the careful student of ancient ecclesiastical history with greater surprise than the comparatively early period at which many of the corruptions of Christianity, which are embodied in the Roman system, took their rise; yet it is not to be supposed that when the first originators of many of these unscriptural notions and practices planted those germs of corruption, they anticipated or even imagined they would ever grow into such a vast and hideous system of superstition and error as is that of popery." John Dowling, History of Romanism," 13th Edition, p. 65.

"It would be an error to attribute ['the sanctification of Sunday'] to a definite decision of the Apostles. There is no such decision mentioned in the Apostolic documents [that is, the New Testament]." Antoine Villien, "A History of the Commandments of the Church," 1915, p. 23.

"It must be confessed that there is no law in the New Testament concerning the first day." McClintock and Strong, "Cyclopedia of Biblical, Theological and Ecclesiastical Literature," Vol. 9, p. 196.

"Until well into the second century [a hundred years after Christ] we do not find the slightest indication in our sources that Christians marked Sunday by any kind of abstention from work." W. Rordort, "Sunday,"p. 157.

"The ancient Sabbath did remain and was observed... by the Christians of the Eastern Church [in the area near Palestine] above three hundred years after our Saviour's death." "A Learned Treatise of the Sabbath," p. 77.

"Modern Christians who talk of keeping Sunday as a 'holy' day, as in the still extant 'Blue Laws,' of colonial America, should know that as a 'holy' day of rest and cessation from labor and amusements Sunday was unknown to Jesus... It formed no tenet [teaching] of the primitive Church and became 'sacred' only in the course of time. Outside the Church its observance was legalized for the Roman Empire through a series of decrees starting with the famous one of Constantine in 321, an edict due to his political and social ideas." W. W. Hyde, "Paganism to Christianity in the Roman Empire," 1946, p. 257.

"The festival of Sunday, like all other festivals, was always 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." Augustus Neander, "The History of the Christian Religion and Church," 1843, p. 186.

"The Church made a sacred day of Sunday... largely because it was the weekly festival of the sun; for it was a definite Christian policy to take over the pagan festivals endeared to the people by tradition, and to give them a Christian significance." Arthur Weigall, "The Paganism in Our Christianity," 1928, p. 145.

"Is it not strange that Sunday is almost universally observed when the Sacred Writings do not endorse it? Satan, the great counterfeiter, worked through the 'mystery of iniquity' to introduce a counterfeit Sabbath to take the place of the true Sabbath of God. Sunday stands side by side with Ash Wednesday, Palm Sunday, Holy (or Maundy) Thursday, Good Friday, Easter Sunday, Corpus Christi, Assumption Day, All Soul's Day, Christmas Day, and a host of other ecclesiastical feast days too numerous to mention. This array of Roman Catholic feasts and fast days are all man made. None of them bears the divine credentials of the Author of the Inspired Word." M. E. Walsh.

"Sun worship was the earliest idolatry." A. R Fausset, "Bible Dictionary," p. 666.

Sun worship was "one of the oldest components of the Roman religion." Gaston H. Halsberghe, "The Cult of Sol Invictus," 1972, p.26.

" 'Babylon, the mother of harlots,' derived much of her teaching from pagan Rome and thence from Babylon. Sun worship that led her to Sunday keeping, was one of those choice bits of paganism that sprang originally from the heathen lore of ancient Babylon: 'The solar theology of the "Chaldeans" had a decisive effect upon the final development of Semitic paganism... [It led to their seeing the sun the directing power of the cosmic system. All the Baals were thence forward turned into suns; the sun itself being the mover of the other stars, like it eternal and 'unconquerable.' ...Such was the final form reached by the religion of the pagan Semites, and, following them, by that of the Romans... when they raised 'Sol Invictus' [the Invincible Sun] to the rank of supreme divinity in the Empire."

Franz V. M. Cumont, "The Frontier Provinces of the East," in 'The Cambridge Ancient History," Vol. 11, pp. 643, 646-647.

"The power of the Caesars lived again in the universal dominion of the popes." H. G. Gulness, "Romanism and the Reformation."

"From simple beginnings, the church developed a distinct priesthood and an elaborate service. In this way, Christianity and the higher forms of paganism tended to come nearer and nearer to each other as time went on. In one sense, it is true, they met like armies in mortal conflict, but at the same time they tended to merge into one another like streams which had been following converging courses." J. H. Robinson, "Introduction to the History of Western Europe," p. 31.

"Unquestionably the first law. either ecclesiastical or civil. by which the Sabbatical observance of that day is known to have been ordained, is the edict of Constantine, 321 A.D." Chamber's Encyclopedia," article, "Sabbath."

"This [Constantine's Sunday decree of March, 321] is the 'parent' Sunday law making it a day of rest and release from labor. For from that time to the present there have been decrees about the observance of Sunday which have profoundly influenced European and American society. When the Church became apart of State under the Christian emperors, Sunday observance was enforced by civil statutes, and later when the Empire was past, the Church in the hands of the papacy enforced it by ecclesiastical and also by civil enactments." Walter WHyde, "Paganism to Christianity in the Roman Empire," 1946, p. 267.

"Constantine's decree marked the beginning of a long, though intermittent series of imperial decrees in support of Sunday rest." Vincent J. Kelly, "Forbidden Sunday and Feast Day Occupations," 1943, p. 29.

"Constantine labored at this time untiringly to unite the worshipers of the old and the new into one religion. All his laws and contrivances are aimed at promoting this amalgamation of religions. He would by all lawful and peaceable means melt together a purified heathenism and a moderated Christianity... Of all his blending and melting together of Christianity and heathenism, none is more easy to see through than this making of his Sunday law: The Christians worshiped their Christ, the heathen their Sun-god... [so they should now be combined]." H. G. Heggtveit, "IllustreretKirkehistorie," 1895, p. 202.

"Down even to the fifth century the observance of the Jewish Sabbath was continued in the Christian church, but with a rigor and solemnity gradually diminishing until it was wholly discontinued." Lyman Coleman, "Ancient Christianity Exemplified," chap. 26, sec. 2, p. 527.

"Constantine's [five Sunday law] decrees marked the beginning of a long though intermittent series of imperial decrees in support of Sunday rest." "A History of the Councils of the Church, " Vol. 2, p. 316.

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