The doctrine of the day of worship is an ongoing and hot issue among the theologians of different doctrinal fields. For many centuries numerous discussions has been done and books has been written about which is the real day of worship, Sabbath Day as the Bible describes or ‘Lord’s Day’ (Sunday) as the mainstream church applies? But as Pearl S. Buck, the American writer and novelist awarded with the Nobel Prize in Literature once said: ‘If you want to understand today, you have to search yesterday.’ This is a remarkable statement, which makes us to reconsider the first centuries of the Christian church and their theological influence to the modern theological streams. One of the most significant periods, which contribute at this theological development, is the so-called Patristic Period, which is the period between the closing of the New Testament writings (AD 100), to the definitive Council of Chalcedon (AD 451).[1] It is a period that through its literature offers the greatest justification for the change from Sabbath to Sunday. This is why this theological issue, has to be studied with the eye lenses of the past if we “want to understand today”. The purpose of this article is to examine to explore and to analyze the theological framework that some Patristic documents develop about the change of the day of worship. The study also will try to provide to the reader a better understanding of the social implications of that particular era and the mindset of the authors. And it will attempt to provide an access to the interpretive method that some of those Fathers of the Christian church used to justify the change of the day of worship.

Every mainstream Christian body – including the Anglican, Eastern Orthodox, Lutheran, Reformed, and Roman Catholic churches – regards the patristic period as a definitive landmark in the development of Christian doctrine.[2] The strongest reasoning for the observance of the ‘Lord’s Day’ instead of Sabbath is extracted mainly by the Patristic literature. It is argued that these texts describe the life of the early church therefore we have to follow this particular model. If a deeper knowledge of these documents will be achieved, then we can have a clearer picture of what the authors are writing and if the mentioned arguments can be valid or not. This article is divided into three sections studying three important texts of that period, which are developing theological perspectives about Sabbath in their literature. These texts are attributed to Justin the Martyr, Ignatius of Antioch and the third is the Epistle of Barnabas. However it is acknowledged that a wider and more complete analysis of the issue would include some more Christian documents of that period, which for obvious reasons are not possible to be included; the literature is so huge that the article would be transformed into a bulky book! Therefore in order to have a more complete picture about the theological justification given at this particular period there is an appeal for another article that will explore more documents.

Justin Martyr

It is really worthy to examine the case of Justin, the so-called “Philosopher and Martyr” which lived between AD 100 and 165. Justin provides the first indisputable evidence concerning the gathering of Christians, which takes place every first day of the week, in order to read the scriptures, to pray and to have the communion service. However interestingly he calls this day ‘The Day of the Sun’ (Καὶ τῇ τοῦ ἡλίου λεγομένῃ ἡμέρᾳ) and not the ‘Lord’s Day’.[3] What is really going on with this document? As a matter of fact, Christians “noticed early the coincidence between the creation of light on the first day and the veneration of the Sun which took place on the selfsame day.”[4] ‘The linkage to the creation week was made primarily by virtue of the fact that the creation of the light on the first day provided what to many Christians appeared to be a ‘biblical’ justification for observing the Day of the Sun.’[5] It is well known that from the beginning of the post-apostolic era, a variety of pagan elements started to be invaded and to be mixed with many biblical doctrines. And for bringing up those elements and to justify these changes there was an ultimate need of a theoretical background that it would be able to explain and interpret theology from a philosophical point of view. And Justin was an ideal person for providing such theoretical constructions.

At this point it is really worthy to examine his background. Justin from a Platonist became Christian, which for sure reveals that he considers Christianity superior to philosophy. However, he had an especial concern to relate the Christian gospel to the forms of Platonism, which both were influential in the eastern Mediterranean region at this time, and thus stresses the convergence of Christianity and Platonism at a number of points of importance.[6] In the introduction of his book ‘Dialogue to Typhon’ he said that he was converted to Christ from a Christian that was considering positively the philosophical views concerning God. Therefore Justine -possibly unwittingly- from the very beginning he harbored the illusion that the Platonic ideas about God were corroborated from the Scriptures.[7] This is why his famous phrase: ‘not because the teachings of Plato are different from those of Christ, but because they are not in all respects similar…’[8] is adequately indicative of his belief system and of his worldview. Finally, in his ‘First Apology’ Justin argued that traces of Christian truth were to be found in the great pagan writers. His doctrine of the ‘logos spermatikos’ (λόγος σπερματικός: ‘seed bearing word’) allowed him to affirm that God had prepared the way for his final revelation in Christ through hints of its truth in classical philosophy.[9] So Justin really was the philosopher- theologian who could mix and unify these two distinct disciplines of theology and philosophy. But the rational question emerged here is: at which extent the philosophical implication has the authority to be involved in a transforming manner to the changing of Sabbath’s fourth commandment?

 Ignatius of Antioch

Another very important document related to the issue of Sabbath, is the Letter to the Magnesians from Ignatius of Antioch who lived between AD 35 to 107 and he was Bishop of Antioch. Ignatius was an important witness to a formative period in the development of Christian doctrine, and the controversies attending it.[10] In this epistle he writes about Christians that they “no longer observing the Sabbath, but living in the observance of the Lord’s Day, (μηκέτι σαββατίζοντες͵ ἀλλὰ κατὰ κυριακὴν ζῶντες) on which also our life has sprung up again by Him and by His death”.[11] Therefore, it can be argued by some scholars that this particular verse seems to be referred as a contradiction between the observance of Sabbath and the observance of Sunday. But it is really worthy to examine what is the real issue that Ignatius is dealing with at his epistle. The real problem is ‘the Judaizing tendencies of his territory, which…had suffered the influences of the synagogue and of the Judaeo-Christians’.[12] That is why just a few verses earlier he mentioned that: “Be not seduced by strange doctrines nor by antiquated fables, which are profitless. For if even unto this day we live after the manner of Judaism, we avow that we have not received grace”. [13] So the primary reason why this document suggests the abstinence from the ‘manners of Judaism’ and ‘sabbatizing’ and the observance of ‘Lord’s Day’ it might be the social conflict between the two groups the Christians and the Jewish; an emerged conflict from the dawn of the Christian era. And the most distinct sign that makes someone to be a Jew is Sabbath; therefore Christians should abstain from its observance. But the reader can really wonder as Samuele Bacchiocchi did, up to what extend the strong condemnation of Sabbath keeping on the part of numerous church leaders offers a most compelling evidence of its observance.[14] It is absolutely rational the argument which is asking: What is really the purpose of that text talking about the “Lord’s Day” if no one was observing the literal Sabbath day?

Additionally to that, we should take very seriously into account the one out of the four manuscripts of which we can find this verse. Incidentally this is the oldest extant Greek manuscript (Codex Mediceus Laurentinus) where the noun ‘life – ζωήν’ is present, thus we read the phrase ‘Lord’s Life’ instead of ‘Lord’s Day’, which is the most likely translation.[15] So it might be right that according to this textual version Ignatius says that the real importance for a Christian is to live according to the way that Lord Jesus Christ lived, and that he should try to develop a Christ-like and a Christ-centered life. Finally we have to consider, the dating of the document. There is a great possibility, as many scientists believe that the work of Ignatius has been partially adulterated. They support that it has been composed no earlier than AD 165 to 167, a time when the proto-orthodox church was responding the challenges posed by the teachings of Valentinus and other gnostic teachers.[16] Thus the authenticity of the document suggests a week reliability of this argument. We cannot put our trust for developing such a serious theological change into a text that people with preset ideas irrelevant with the Biblical narrative could have changed it.

Epistle of Barnabas

The next and final text, that we are going to examine, is the Epistle of Barnabas. Most scholars date it by between AD 130 to 138 where a pseudonymous Barnabas probably at Alexandria wrote it[17] and it is considered to be a gnostic text.[18] The author of this document is dedicating a whole chapter (chapter 15) to give a pretty much allegorical explanation of the importance of Sabbath, introducing the idea of the ‘eighth day’. He supports that: ‘Of the Sabbath He speaketh in the beginning of the creation; And God made the works of His hands in six days, and He ended on the seventh day, and rested on it, and He hallowed it. Give heed, children, what this meaneth; He ended in six days. He meaneth this, that in six thousand years the Lord shall bring all things to an end; for the day with Him signifyeth a thousand years; and this He himself beareth me witness, saying; Behold, the day of the Lord shall be as a thousand years. Therefore, children, in six days that is in six thousand years everything shall come to an end.”[19] But what the author is doing here is nothing else but an attempt to allegorize the Sabbath meaning and to feat it in the eschatological message of some theologians of the first church about the so called ‘Big Week’ namely the six thousand years of creation and the following millennium. At the bottom line of his reasoning, he concludes that: “it is not your present Sabbaths that are acceptable unto Me, but the Sabbath which I have made, in the which, when I have set all things at rest, I will make the beginning of the eighth day which is the beginning of another world. Wherefore also we keep the eighth day for rejoicing, in which also Jesus rose from the dead, and having been manifested ascended into the heavens.”[20]

It is noticeable that according to his thinking, the first reason for observing the “eighth day” is eschatological while only the second reason is Lord’s resurrection day. With these arguments Barnabas, “utilizing this weapon of allegorical exegesis” empties the Sabbath of all its validity for the present age, endeavoring to defend the church from the influence of such an important institution.[21] And it is really impressive to which extend those two ideas has influenced the theological mindset of the Eastern Orthodox Theologians in their apologetic about the observance of ‘Lord’s Day’ (Κυριακή) till today. Barnaba’s approach seems to be defective and to raise questions such as, how an allegorical exegesis can become a strong foundation where we can build such a doctrinal institution, which openly diversifies God’s law.

Conclusion

Our research tried to scour on these three ancient documents in order to evaluate their immense contribution to the development of ‘Lord’s Day theology’. The purpose was not discount or to underestimate all these texts of the late first and second century AD. On the contrary we value them as very significant and important literature that we have to study for the further understanding of the life and thinking of the first Christian community. We also due respect to some of the authors like Justin or Ignatius which martyred for their faith. However we have to take very seriously into consideration all these very important information and numerous evidences before we come to any final inference. Justin Martyr tried to mix philosophy with theology; Ignatius tried to make a clear distinguishment between Christians and Judaizing believers while the authenticity of the text’s exact form and dating is under doubt and further investigation; and Barnabas is trying to insert the allegorical interpretation to the Bible texts. Our study so far has showed that these documents are pointing to one of the most important debates or discussions within the Christian community, which leads to the epistemology [22] of Christian theology and the interpretive route that one is going to follow. Is the Bible and Bible alone the source of every Christian doctrine? Should we include tradition in the development of the dogma? Does the church have authority to change Biblical constitutions and if yes in what base and to which extend? Finally which type of interpretation should someone adopt in order to explain and understand the Biblical texts? These questions raised from the study of the previous documents are extremely important even for the rationalist researcher of the history of Christian doctrine and they have to produce fruitful and productive thinking and research before any final conclusion.

Yiannis Samaras

Theologian, Pastor

[1] Alister E. McGrath, Christian Theology: An Introduction, 3rd Revised (Oxford ; Malden, MA: Wiley-Blackwell, 2001), p. 7.

[2] McGrath, Christian Theology: An Introduction, p. 8.

[3] ‘JUSTIN MARTYR — THE FIRST APOLOGY OF JUSTIN’, trans. by Roberts Donaldson, Early Christian Writings, chap. 67 <http://www.earlychristianwritings.com/text/justinmartyr-firstapology.html> [accessed 24 November 2014].

[4] Samuele Bacchiocchi, The Sabbath Under Crossfire: A Biblical Analysis of Recent Sabbath/Sunday Developments (Berrien Springs, MI: Biblical Perspectives, 1998), p. 31.

[5] Samuele Bacchiocchi, The Sabbath Under Crossfire, p. 31.

[6] The Christian Theology Reader, ed. by Alister E. McGrath, 4th edn (Chichester, West Sussex ; Malden, MA; Oxford: Wiley-Blackwell, 2011), p. 4.

[7] We can realize this amalgamation on the 3rd chapter of Dialogue to Typhon: ‘What, then, is philosophy?” he says; “and what happiness is? Pray tell me, unless something hinders you from saying.” “Philosophy, then,” said I, “is the knowledge of that which really exists, and a clear perception of the truth; and happiness is the reward of such knowledge and wisdom.” “But what do you call God?” said he. “That which always maintains the same nature, and in the same manner, and is the cause of all other things, that indeed, is God.” ‘ST. JUSTIN MARTYR DIALOGUE WITH TRYPHO’, trans. by Roberts Donaldson, Early Christian Writings, chap. 3 <http://www.earlychristianwritings.com/text/justinmartyr-dialoguetrypho.html> [accessed 25 November 2014].

[8] In Greek this quotation is as follows “οὐχ […] ἀλλότριά ἐστι τὰ Πλάτωνος διδάγματα τοῦ Χριστοῦ͵ ἀλλ΄ […] οὐκ ἔστι πάντη ὅμοια” ‘JUSTIN MARTYR THE SECOND APOLOGY OF JUSTIN FOR THE CHRISTIANS ADDRESSED TO THE ROMAN SENATE’, trans. by Roberts Donaldson, Early Christian Writings, chap. 13 <http://www.earlychristianwritings.com/text/justinmartyr-secondapology.html> [accessed 25 November 2014].

[9] McGrath, Christian Theology: An Introduction, p. 10.

[10] McGrath, The Christian Theology Reader, p. 221.

[11] ‘Ignatius to the Magnesians’, trans. by J. B. Lightfoot, Early Christian Writings, chap. 9:1 <http://www.earlychristianwritings.com/text/ignatius-magnesians-lightfoot.html> [accessed 25 November 2014].

[12] C.S. Mosna, Storia della domenica, p 95 quoted by Samuele Bacchiocchi, From Sabbath to Sunday: A Historical Investigation of the Rise of Sunday Observance in Early Christianity (Berrien Springs, MI: Biblical Perspectives, 1977), p. 213.

[13] Lightfoot, ‘Ignatius to the Magnesians’, chap. 8:1.

[14] Samuele Bacchiocchi, The Sabbath in the New Testament: Answers to Questions (Berrien Springs, MI: Biblical Perspectives, 1985), p. 204.

[15] Bacchiocchi, From Sabbath to Sunday, p. 215.

[16] Michael W. Holmes, The Apostolic Fathers, 3rd edn (Grand Rapids: Baker Academic, 2007), pp. 172,173.

[17] Bacchiocchi, From Sabbath to Sunday, p. 218.

[18] Στυλιανός Γ. Παπαδόπουλος, Πατρολογία, 5th Edition (Athens: Εκδόσεις Γρηγόρη, 2011), 1st, p. 127.

[19] ‘The Epistle of Barnabas’, trans. by J. B. Lightfoot, Early Christian Writings, chap. 15:3, 4 <http://www.earlychristianwritings.com/text/barnabas-lightfoot.html> [accessed 25 November 2014].

[20] Lightfoot, ‘The Epistle of Barnabas’, chap. 15:8, 9.

[21] Bacchiocchi, From Sabbath to Sunday, p. 221.

[22] Defined narrowly, epistemology is the study of knowledge and justified belief. As the study of knowledge, epistemology is concerned with the following questions: What are the necessary and sufficient conditions of knowledge? What are its sources? What is its structure, and what are its limits? Found at Matthias Steup, ‘Epistemology’, in The Stanford Encyclopedia of Philosophy, ed. by Edward N. Zalta, Spring 2014, 2014 <http://plato.stanford.edu/archives/spr2014/entries/epistemology/> [accessed 1 December 2014].

Bibliography

Bacchiocchi, Samuele, From Sabbath to Sunday: A Historical Investigation of the Rise of Sunday Observance in Early Christianity (Berrien Springs, MI: Biblical Perspectives, 1977)

———, The Sabbath in the New Testament: Answers to Questions (Berrien Springs, MI: Biblical Perspectives, 1985)

———, The Sabbath Under Crossfire: A Biblical Analysis of Recent Sabbath/Sunday Developments (Berrien Springs, MI: Biblical Perspectives, 1998)

Donaldson, Roberts, tran., ‘JUSTIN MARTYR — THE FIRST APOLOGY OF JUSTIN’, Early Christian Writings <http://www.earlychristianwritings.com/text/justinmartyr-firstapology.html> [accessed 24 November 2014]

———. , tran., ‘ST. JUSTIN MARTYR DIALOGUE WITH TRYPHO’, Early Christian Writings <http://www.earlychristianwritings.com/text/justinmartyr-dialoguetrypho.html> [accessed 25 November 2014]

Holmes, Michael W., The Apostolic Fathers, 3rd edn (Grand Rapids, MI: Baker Academic, 2007)

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———. , tran., ‘The Epistle of Barnabas’, Early Christian Writings <http://www.earlychristianwritings.com/text/barnabas-lightfoot.html> [accessed 25 November 2014]

McGrath, Alister E., Christian Theology: An Introduction, 3rd Revised (Oxford ; Malden, MA: Wiley-Blackwell, 2001)

———. , ed., The Christian Theology Reader, 4th edn (Chichester, West Sussex ; Malden, MA; Oxford: Wiley-Blackwell, 2011)

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Παπαδόπουλος, Στυλιανός Γ., Πατρολογία, 5th Edition (Athens: Εκδόσεις Γρηγόρη, 2011), 1st