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Apostasy Authority: and Priesthood
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== The Old Testament commands men to rest on the Sabbath, the seventh day of the week. Why do Mormons then follow the practice of most Christians by resting and worshiping on Sunday?
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Latter-day Saints do not base their worship practices on an analysis of early Christian history, or on the comments of scholars in Biblical commentaries, though these sources can confirm Church teachings. Rather, the Saints follow the guidance of a living prophet. However, it seems clear that the Latter-day Saint practice of observing the day of rest and worship on Sunday—like most of the Christian world—is consistent with the earliest Christian practice of which we have record.
Interestingly, however, the most important aspect of Sabbath worship for the LDS seems to be the worship, and not the day on which it is held. Most LDS worship occurs on Sunday. General Authorities, who must often travel on conference assignments on Sunday, fast and receive the sacrament weekly on Thursdays. Church branches in Israel worship on Saturday. Branches in Muslim countries, such as Egypt, meet on Friday, the Muslim holy day.[1] Wrote one account of the Church in Israel:
Clearly, the Lord is far more concerned that His people worship Him regularly, and that they set aside a day to dedicate to him. He does not wish us to contend about a matter as trivial as the day dedicated to his worship.(See: 3 Nephi 11꞉29-30, Colossians 2:16.)
Early Christians chose a new Sabbath day, partly to separate themselves from their Jewish roots, and to make clear that the Christian covenant of grace was a new covenant or testament from the Mosaic law.
The modern Church, guided by prophets and apostles, does not seek contention with others over the "proper" day of worship; rather, they invite all to worship and come unto Christ. This tends to be done on the day which accords best with the practices and patterns of the culture in which they find themselves.
We believe the Lord's day (Revelation 1:10) to be the first day of the week.
This understanding is not unique to the Latter-day Saints; in fact, it has its origins early in the Christian century.
There is no question that the Old Testament refers to the Sabbath being on the seventh day — but, it is important to remember that the Old Testament law and practice was substantially changed in the early Christian church.
As Hebrews 7:12 says
The Mosaic law was fulfilled and so worship was altered, and this included the Sabbath as well.
To be consistent, advocates of the Old Testament Sabbath should also keep the seventh month of every year, and the seventh year as Sabbaths also. And in the seventh year, the fields which you farmed would have to be left to the poor and to the beasts of the field. You would also have to release all debts owed to you in this selfsame year. Other requirements that would still be in force would include the preparation of all food the evening before the Sabbath, and you wouldn't be able to kindle a fire on the Sabbath (Exodus 35:3). And those breaking the Sabbath would have to be put to death (Exodus 31:14-17)! This view of Sabbath worship is not the same as that spoken of in the New Testament.
The Acts of the Apostles tells us
Thus, in the earliest days of Christian worship, a group of Christ's followers gathered together in a house (where Church meetings were held in those days) on Sunday, where bread was broken (a term used for the sacrament or communion (1 Corinthians 11:24), while a Church leader teaches of Christ. This sounds like a Church meeting held on the Sabbath.
Other Christian authors not found in the Bible support this view of Acts.
Ignatius (died A.D. 98–117) was taught by John the Apostle, and he understood what the Lord's day meant in John's Book of Revelation. He said
Ignatius makes a distinction between "sabbathing" (i.e. observing the Jewish Sabbath on Saturday) and the "Lord's day" (the first day of the week). He continues:
Here he gives a little more detail on the Lord's day. It is the "eighth day," or the first day of the week, and can be understood in Justin Martyr's (A.D. 100–165) teachings as such:
Justin also wrote:
He also taught
Here, Justin points out that Christians worshipped on Sunday. He also says:
The Epistle of Barnabas, which purports to have been written by Barnabas, Paul's missionary companion, reads,
In the Didache, which was written around A.D. 140, it says
Again, we see that the Christians are told, on the Lords day (Sunday) they are to gather together and meet for the celebration of the Lord's supper (LDS readers would call this the "sacrament.")
The redundancy of “the Lord's day of the Lord” in Greek indicates that the term “Lord's day” had already become a common usage for Sunday, so much so that it is now used as a distinct term apart from its root meaning.[9]
Augustine (A.D. 354–430) says:
Various Biblical commentators also agree that the Sabbath as observed by the early Christians was Sunday:
Dr. Adam Clark, in his Commentary treating Revelation 1:10, says:
Dr. Thomas Scott, in his Commentary dealing with this same verse, says:
This was 'on the Lord's day' which can be meant of no other, than the day on which the Lord Jesus arose from the dead, even "the first day of the week": and it is conclusive proof, that the first day was set apart, and kept holy, by the primitive Christians, in commemoration of the great event: for on what other account could it have been thus mentioned!"[12][citation needed]
In the Jameson, Fausett, and Brown's Commentary on this same passage, they write:
sanctuary on the Lord's day, the weekly commemoration of the resurrection, John was holding spiritual communion with them. This is the earliest mention of the term 'the Lord's day!' But the consecration of the day to worship, almsgiving, and the Lord's supper, is implied, Acts 20:7;1 Corinthians 16:2, cf. John 20:19-26. The name corresponds to 'the Lord's supper,' 1 Corinthians 11:20. Ignatius seems to allude to 'the Lord's day' (ad. Magnes, 9) and Irenaeus in the Quaest. ad Orthod. (in Justin Martyr). Justin Martyr Apology 2:98 &c. 'On Sunday we hold our joint meeting; for the first day is that on which God, having removed darkness and chaos, made the world, and Jesus Christ our Savior rose from the dead. On the day before Saturday they crucified Him, and on the day after Saturday, which is Sunday, having appeared to His apostles and disciples, he taught these things.' To the Lord's day Pliny doubtless refers (Ex 97, B10), 'The Christians on a fixed day before dawn meet and sing a hymn to Christ as God.'"[13][citation needed]
The Roman historians, Suetonius and Pliny, who lived and wrote in the first centuries of the Christian era, during the bloody martyr ages, are good witnesses in this problem. As they were neither Christians nor Jews, but heathens, and not concerned in the controversy in any respect, their incidental historic testimony is compelling.
They report that Christians charged with violating Roman law through their worship were asked: "Dominicum servaste?" — "Hast thou kept the Lord's day?" The Christian responded: "Christianus sum" — "I am a Christian." "Intermittere non possum" — "I can not omit it." This response doomed the Christian to martyrdom.[14]
To understanding the above exchange, it is important to note that the Jewish Sabbath was never was called "the Lord's day," but simply "the Sabbath day." If the early Christians had kept the seventh day, they would have been asked: "Sabbaticum servaste?" — "Hast thou kept the Sabbath day?" But this question never was asked by their persecutors. It is historically untenable to deny that the Lord's day was kept from the Apostolic age onward.
It is a significant fact that the day of Pentecost, upon which day the apostles received their spiritual endowment by the outpouring of the Holy Ghost, “that year fell on the first day of the week”—that is, Sunday.[15]
== Notes ==
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