What do you think? translation question.

[SabbathBlessings]

Holy scripture has more to say than the passages you cited say.

2Corinthians 3:5 Not that we are competent of ourselves to claim anything as coming from us; our competence is from God, 6 who has made us competent to be ministers of a new covenant, not in a written code but in the Spirit; for the written code kills, but the Spirit gives life. 7 Now if the dispensation of death, carved in letters on stone, came with such splendour that the Israelites could not look at Moses' face because of its brightness, fading as this was, 8 will not the dispensation of the Spirit be attended with greater splendour? 9 For if there was splendour in the dispensation of condemnation, the dispensation of righteousness must far exceed it in splendour. 10 Indeed, in this case, what once had splendour has come to have no splendour at all, because of the splendour that surpasses it. 11 For if what faded away came with splendour, what is permanent must have much more splendour.​

There's a message here about the Law carved on stone, which appears to be a reference to the ten commandments.

Now if the ministration of death: he means the former law, which by giving them a greater knowledge, and not giving graces of itself to fulfil those precepts, occasioned death, was notwithstanding glorious, accompanied with miracles on Mount Sinai, and so that the Israelites, when Moses came down from the mountain, could not bear the glory of his countenance, which he was forced to cover with a veil, when he spoke to them. Shall not the ministration of the Spirit in the new law, which worketh our sanctification and salvation, abound with much greater glory? especially since the old law was to be made void, and pass away. --- ​

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Neither was that glorified, or to be esteemed glorious, in comparison of the new law, the blessings of the new so far surpassing those of the old law. (Witham) --- ​

​

If the law of Moses, written on tables of stone, which was only able to cause death, inasmuch as it gave us light sufficient to know what was right, though it did not give us strength or graces to comply with the obligations imposed by it; if this law, nevertheless, was accompanied with so much glory, that Moses was obliged to put a veil over his face, what must we think of the ministry of the Spirit, and of the glorious duties of the apostleship? How ought our glory to be manifest, an who is fit for such an undertaking. If I thus extol the excellency of my ministry, do not imagine that I attribute anything to myself. I am unworthy of this office, which so far surpasses that of Moses, that his glory (ver. 10.) could not be truly called glory, when compared with this of ours, which so far excels his. (Calmet) --- ​

​

The letter of the New Testament also, not truly taken or expounded by the Spirit of God, which is in his Church, must in the same manner be said to kill. See St. Augustine, serm. 70. & 100. de tempore. & l. de spirt. & lit. chap. 5. 6. & dein.​

First of all this does not single out just the Sabbath commandment, so it would have to be applied to the other 9 commandments.

This is one of Paul's greatly misunderstood scriptures, not teaching against God's law, He said keeping God's law is what matters.

Here is a detailed explanation of this passage. I pray it helps


Does 2 Corinthians 3 abolish the Ten Commandments?
by Edwin M. Cotto

THE CHARGE

Paul says in 2 Cor. 3 that the Ten Commandments, which was written in stone (verse 3) were a ministration of death and condemnation that was abolished.

THE SHORT ANSWER

Since the law was written in the hearts of the Corinthians, and they literally became living, moving and walking epistles, it follows that the Law was not abolished, but rather changed from tables of stone to “fleshy tables of the heart” (verses 2- 3). One need not tell them to avoid stealing, killing or lying. So long as they continue submitted to the Spirit, they will live the precepts of the Law in their lives. They are “known and read by all men.” How then, pray tell, has the Ten Commandments been abolished?

Two things are mentioned as done away, the ministration of that which was engraved on stone, along with the glory that was shining on the face of Moses (verses 7-16). The latter was replaced by Christ’s more glorious face, according to verses 13-18. But what does Paul mean by “ministration?” The word holds the original meaning of service towards others. Note that it was not the Decalogue itself, but the ministration of it, or the then instituted manner of teaching and enforcing it, that was abolished, to be succeeded by the ministration of the same Law by the apostles and the Spirit (3:3, 4:1)!
The ultimate proof that the Ten Commandment are not here being spoken of as abolished is in verse 12:

“Seeing then that we have such hope, we use great plainness of speech: And not as Moses, [which] put a veil over his face, that the children of Israel could not stedfastly look to the end of that which is abolished.”

In Exodus 34 we read the story to which Paul is referring to. It says in verse 29 that “when Moses came down from Mount Sinai” the “two tablets of the Testimony were in Moses’ hand…” Thus they could look at the Decalogue. What, then, was it that they could not look at? “And when Moses had finished speaking with them, he put a veil on his face… And the children of Israel saw the face of Moses, that the skin of Moses’ face shone: and Moses put the vail upon his face again, until he went in to speak with him” (verses 33-25). What the Israelites could “not stedfastly look” at was the face of Moses when he covered it. That was what was abolished, to be replaced by the face of Christ!
Unfortunately, this veil still prevented their hearts from seeing the glory of Christ when they read the scriptures. But when that heart is turned to the Lord, “the vail shall be taken away” and they shall behold “the glory of the Lord” (verses 14-18). These same people have the Law in their hearts, manifest it through their actions and as a result do not go around saying that it has been abolished.

THE LONG ANSWER

2 Corinthians 3 is the critic’s go-to when they want to claim that the Ten Commandments have been abolished, but a closer examination of each text in question reveals a different story.(6)Before speaking of what has been abolished, Paul actually establishes the Ten Commandments by revealing that the Corinthians are living examples of what the New Covenant looks like in living form. They are the epistle because, as the New Covenant promised, the Ten Commandments have been written in their hearts (cf. verses 1-3, Jer. 31:33). In other words, far from being abolished, they are reestablished in a better location, from tables of stone to “fleshy table of the heart” (verse 3). Keep in mind that we are literally talking about the Ten Commandments here, because that is the allusion when the text speaks about “tables of stone.”
What does the text mean by the heart? Not the literal organ of course. The heart represents the mind, the seat of all thoughts, intellect, passions, desires, affections and endeavors. The mind is what makes who we are in person and character, and dictates our actions in the physical realm. “For as he thinketh in his heart” says the wise man, “so is he” (Prov. 23:7). So then, if the Law was written in their hearts, it has become a natural part of their very being. One need not tell them to avoid stealing, killing or lying. They know the Law, their very impulse, so long as they continue submitted to the Spirit, is to obey God. Their lives demonstrate it’s precepts to the whole world as if they were living, walking, and talking epistles. People can read the Law in their lives and character. They are “known and read by all men.” How then, pray tell, has the Ten Commandments been abolished? Any thinking man with reasoning powers can see that such a claim flies in the face of the very point that Paul is trying to make here!
With this in mind we know for sure that what follows in this chapter cannot now say that the Ten Commandments have been abolished. Therefore, a critical look at each reference to something being abolished reveals exactly what those things were. Let us do that now:

“But if the ministration of death, written [and] engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which [glory] was to be done away. How shall not the ministration of the spirit be rather glorious? For if the ministration of condemnation [be] glory, much more doth the ministration of righteousness exceed in glory. For even that which was made glorious had no glory in this respect, by reason of the glory that excelleth. For if that which is done away [was] glorious, much more that which remaineth [is] glorious.” (verses 7-11).

Two things are mentioned as done away with here, the ministration of that which was engraved on stone, along with the glory that was shining on the face of Moses. The latter was replaced by Christ’s more glorious face, according to verses 13-18. But what does Paul mean by “ministration?” The word holds the original meaning of service towards others. Note that it was not the Decalogue itself, but the ministration of it, or the then instituted manner of teaching and enforcing it, that was abolished, to be succeeded by the ministration of the same Law by the apostles and the Spirit (3:3, 4:1)! It is like taking a man from point A to point B on a bike versus taking him on a car. The car is the better, faster way. But changing the mode of transportation does not change the man being transported. Whereas before of their own strength the people sought to reach the standard of the moral precepts of the Decalogue,(8) now God takes His people there by using His Spirit to write the Ten Commandments in their hearts.
Recall the New Covenant promise, “I will put My law in their minds, and write it on their hearts.” “A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do [them].” (Jer. 31:33, Eze. 36:26-27). Clearly what was removed was the manner in which that law is given. The ministration changed, not the Law.
The ultimate proof that the Ten Commandment are not here being spoken of as abolished is in verse 12:

“Seeing then that we have such hope, we use great plainness of speech: And not as Moses, [which] put a veil over his face, that the children of Israel could not stedfastly look to the end of that which is abolished.”

In Exodus 34 we read the story to which Paul is referring to. It says in verse 29 that “when Moses came down from Mount Sinai” the “two tablets of the Testimony were in Moses’ hand…” Thus they could look at the Decalogue. What, then, was it that they could not look at? “And when Moses had finished speaking with them, he put a veil on his face… And the children of Israel saw the face of Moses, that the skin of Moses’ face shone: and Moses put the vail upon his face again, until he went in to speak with him” (verses 33-25). What the Israelites could “not stedfastly look” at was the face of Moses when he covered it. That was what was abolished, to be replaced by the face of Christ!
Unfortunately, this veil still prevented their hearts from seeing the glory of Christ when they read the scriptures. But when that heart is turned to the Lord, “the vail shall be taken away” and they shall behold “the glory of the Lord” (verses 14-18).

Two things remain to be addressed. What did Paul mean when he said that the letter kills, and why did he address the Ten Commandments as the ministration of death and condemnation? One answer will suffice to reply to both these questions. The phrase “letter of the law” is an idiomatic phrase contrasting the spiritual, or principles of the law from the literal keeping of the words of the law. That there are these two aspects to the Law is made crystal clear by Jesus when he used the seventh commandment as an example. One can keep the letter (literally having relations with another woman outside your marriage) and yet break the spiritual aspect (lusting after that woman in your heart).(10) When one tries to keep the letter of the law, without the spiritual principles, you will fail, and thus be condemned to death by it. Moreover, when you are not aware of the Law, it will condemn you once you do become aware of it, because you will see that you are in violation. This is why the Law is called the ministration of death and condemnation, because it kills you and condemns you when you break it, not when you keep it!
Paul does not go deep into explaining what he means by death and condemnation here, but he does in Romans. Notice:

“What shall we say then? [Is] the law sin? Certainly not! On the contrary, I would not have known sin except through the law. For I would not have known covetousness unless the law had said, “You shall not covet.” But sin, taking opportunity by the commandment, produced in me all [manner of evil] desire. For apart from the law sin [was] dead. I was alive once without the law, but when the commandment came, sin revived and I died. And the commandment, which [was] to [bring] life, I found to [bring] death. For sin, taking occasion by the commandment, deceived me, and by it killed [me].” (Rom. 7:7-11)

It was the moment he became aware that he was in violation of the tenth commandment that the Law condemned him to death. You see the problem was not in keeping the commandment, but in not keeping the commandment! Note the next three verses:

“Therefore the law [is] holy, and the commandment holy and just and good. Has then what is good become death to me? Certainly not! But sin, that it might appear sin, was producing death in me through what is good, so that sin through the commandment might become exceedingly sinful. For we know that the law is spiritual, but I am carnal, sold under sin.” (Rom 7:12-14).

Three important details I want to highlight here:

1. The fact that the Law points out his sin places no fault on the law, but on him. Thus the Law is “holy, just and good.”
2. It was sin that produced death in him. The commandment pointed out his fault, and in this way brings death only when you are in violation of it!
3. Did the fact that the commandment pointed out his sin mean that he no longer had to keep it? Of course not! He clearly said that that which is good, the Law, has not become death to him.

It would not be the first time that the Law is spoken of in this manner. Notice how David speaks of the Law in the same way but uses that as motivation to actually keep it!

“All Your commandments [are] faithful; They persecute me wrongfully; Help me! They almost made an end of me on earth, But I did not forsake Your precepts. Revive me according to Your lovingkindness, So that I may keep the testimony of Your mouth.” (Psa. 119:86-88).

The critics view their inability of keeping the Law as a reason to avoid it or believe it must have been abolished. But the Bible views our inability to keep it as a reason to cry out to God for strength to obey!

Now, how can the Law be both death/condemnation and also “holy, just and good?” As explained above, it is death when breaking it, but life when keeping it. The old “ministration” of the Ten Commandments under Moses came with punishments and death when broken. Since the people could not keep the Law (Heb. 8:8), God now has a new ministration, the ministration of righteousness. God is now placing the Law in the heart of the individual who desires it, causing him to obey it, and thus avoiding the penalty that comes with breaking it. It is too bad that the critics interpret 2 Cor. 3 to mean that the Law has been abolished. Not only is that contrary to the context, but it leads the believer to go on breaking a Law he thinks is abolished!
The very next chapter says that the life of Christ is made “manifest” through the believer (2 Cor. 4:10-11). This is the very essence of the New Covenant. Christ lives His life, a life of obedience, through the acts of the believer, essentially causing him to live the moral precepts of the Law that has been written in his heart. So rather then going around saying that the Ten Commandments have been abolished, the believer, living under the New Covenant, will both manifest obedience to them through his acts and proclaim the importance of obedience to others as well.

Does 2 Corinthians 3 abolish the ten commandments? - Advent Defense League

adventdefenseleague.com

 

[Xeno.of.athens]

Where is that in scripture?? Sunday is not the Sabbath...

II. The Lord's Day

This is the day which the LORD has made; let us rejoice and be glad in it.103

The day of the Resurrection: the new creation

2174 Jesus rose from the dead "on the first day of the week."104 Because it is the "first day," the day of Christ's Resurrection recalls the first creation. Because it is the "eighth day" following the sabbath,105 it symbolizes the new creation ushered in by Christ's Resurrection. For Christians it has become the first of all days, the first of all feasts, the Lord's Day (he kuriake hemera, dies dominica) Sunday:

We all gather on the day of the sun, for it is the first day [after the Jewish sabbath, but also the first day] when God, separating matter from darkness, made the world; and on this same day Jesus Christ our Savior rose from the dead.106

Sunday - fulfillment of the sabbath

2175 Sunday is expressly distinguished from the sabbath which it follows chronologically every week; for Christians its ceremonial observance replaces that of the sabbath. In Christ's Passover, Sunday fulfills the spiritual truth of the Jewish sabbath and announces man's eternal rest in God. For worship under the Law prepared for the mystery of Christ, and what was done there prefigured some aspects of Christ:107

Those who lived according to the old order of things have come to a new hope, no longer keeping the sabbath, but the Lord's Day, in which our life is blessed by him and by his death.108

2176 The celebration of Sunday observes the moral commandment inscribed by nature in the human heart to render to God an outward, visible, public, and regular worship "as a sign of his universal beneficence to all."109 Sunday worship fulfills the moral command of the Old Covenant, taking up its rhythm and spirit in the weekly celebration of the Creator and Redeemer of his people.

The Sunday Eucharist

2177 The Sunday celebration of the Lord's Day and his Eucharist is at the heart of the Church's life.
"Sunday is the day on which the paschal mystery is celebrated in light of the apostolic tradition and is to be observed as the foremost holy day of obligation in the universal Church."110

"Also to be observed are the day of the Nativity of Our Lord Jesus Christ,
the Epiphany,
the Ascension of Christ,
the feast of the Body and Blood of Christi,
the feast of Mary the Mother of God,
her Immaculate Conception,
her Assumption,
the feast of Saint Joseph,
the feast of the Apostles Saints Peter and Paul, and the feast of All Saints."111

2178 This practice of the Christian assembly dates from the beginnings of the apostolic age.112 The Letter to the Hebrews reminds the faithful "not to neglect to meet together, as is the habit of some, but to encourage one another."113

Tradition preserves the memory of an ever-timely exhortation: Come to Church early, approach the Lord, and confess your sins, repent in prayer.... Be present at the sacred and divine liturgy, conclude its prayer and do not leave before the dismissal.... We have often said: "This day is given to you for prayer and rest. This is the day that the Lord has made, let us rejoice and be glad in it."114

2179 "A parish is a definite community of the Christian faithful established on a stable basis within a particular church; the pastoral care of the parish is entrusted to a pastor as its own shepherd under the authority of the diocesan bishop."115 It is the place where all the faithful can be gathered together for the Sunday celebration of the Eucharist. the parish initiates the Christian people into the ordinary expression of the liturgical life: it gathers them together in this celebration; it teaches Christ's saving doctrine; it practices the charity of the Lord in good works and brotherly love:

You cannot pray at home as at church, where there is a great multitude, where exclamations are cried out to God as from one great heart, and where there is something more: the union of minds, the accord of souls, the bond of charity, the prayers of the priests.116

The Sunday obligation

2180 The precept of the Church specifies the law of the Lord more precisely: "On Sundays and other holy days of obligation the faithful are bound to participate in the Mass."117 "The precept of participating in the Mass is satisfied by assistance at a Mass which is celebrated anywhere in a Catholic rite either on the holy day or on the evening of the preceding day."118

2181 The Sunday Eucharist is the foundation and confirmation of all Christian practice. For this reason the faithful are obliged to participate in the Eucharist on days of obligation, unless excused for a serious reason (for example, illness, the care of infants) or dispensed by their own pastor.119 Those who deliberately fail in this obligation commit a grave sin.

2182 Participation in the communal celebration of the Sunday Eucharist is a testimony of belonging and of being faithful to Christ and to his Church. the faithful give witness by this to their communion in faith and charity. Together they testify to God's holiness and their hope of salvation. They strengthen one another under the guidance of the Holy Spirit.

2183 "If because of lack of a sacred minister or for other grave cause participation in the celebration of the Eucharist is impossible, it is specially recommended that the faithful take part in the Liturgy of the Word if it is celebrated in the parish church or in another sacred place according to the prescriptions of the diocesan bishop, or engage in prayer for an appropriate amount of time personally or in a family or, as occasion offers, in groups of families."120

A day of grace and rest from work

2184 Just as God "rested on the seventh day from all his work which he had done,"121 human life has a rhythm of work and rest. the institution of the Lord's Day helps everyone enjoy adequate rest and leisure to cultivate their familial, cultural, social, and religious lives.122

2185 On Sundays and other holy days of obligation, the faithful are to refrain from engaging in work or activities that hinder the worship owed to God, the joy proper to the Lord's Day, the performance of the works of mercy, and the appropriate relaxation of mind and body.123 Family needs or important social service can legitimately excuse from the obligation of Sunday rest. the faithful should see to it that legitimate excuses do not lead to habits prejudicial to religion, family life, and health.

The charity of truth seeks holy leisure - the necessity of charity accepts just work.124

2186 Those Christians who have leisure should be mindful of their brethren who have the same needs and the same rights, yet cannot rest from work because of poverty and misery. Sunday is traditionally consecrated by Christian piety to good works and humble service of the sick, the infirm, and the elderly. Christians will also sanctify Sunday by devoting time and care to their families and relatives, often difficult to do on other days of the week. Sunday is a time for reflection, silence, cultivation of the mind, and meditation which furthers the growth of the Christian interior life.

2187 Sanctifying Sundays and holy days requires a common effort. Every Christian should avoid making unnecessary demands on others that would hinder them from observing the Lord's Day. Traditional activities (sport, restaurants, etc.), and social necessities (public services, etc.), require some people to work on Sundays, but everyone should still take care to set aside sufficient time for leisure. With temperance and charity the faithful will see to it that they avoid the excesses and violence sometimes associated with popular leisure activities. In spite of economic constraints, public authorities should ensure citizens a time intended for rest and divine worship. Employers have a similar obligation toward their employees.

2188 In respecting religious liberty and the common good of all, Christians should seek recognition of Sundays and the Church's holy days as legal holidays. They have to give everyone a public example of prayer, respect, and joy and defend their traditions as a precious contribution to the spiritual life of society. If a country's legislation or other reasons require work on Sunday, the day should nevertheless be lived as the day of our deliverance which lets us share in this "festal gathering," this "assembly of the firstborn who are enrolled in heaven."125

103 Ps 118:24.
104 Cf. Mt 28:1; Mk 16:2; Lk 24:1; Jn 20:1.
105 Cf. Mk 16:1; Mt 28:1.
106 St. Justin, I Apol. 67: PG 6, 429 and 432.
107 Cf. 1 Cor 10:11.
108 St. Ignatius of Antioch, Ad Magn. 9, 1: SCh 10, 88.
109 St. Thomas Aquinas, STh II-II 122, 4.
110 CIC, can. 1246 # 1.
111 CIC, can. 1246 # 2: "The conference of bishops can abolish certain holy days of obligation or transfer them to a Sunday with prior approval of the Apostolic See."
112 Cf. Acts 2:42-46; 1 Cor 11:17.
113 Heb 10:25.
114 Sermo de die dominica 2 et 6: PG 86/1, 416C and 421C.
115 CIC, can. 515 # 1.
116 St. John Chrysostom, De incomprehensibili 3, 6: PG 48, 725.
117 CIC, can. 1247.
118 CIC, can. 1248 # 1.
119 Cf. CIC, can. 1245.
120 CIC, can. 1248 # 2.
121 Gen 2:2.
122 Cf. GS 67 # 3.
123 Cf. CIC, can. 120.
124 St. Augustine, De civ. Dei 19, 19: PL 41, 647.
125 Heb 12:22-23.

 

[SabbathBlessings]

II. The Lord's Day

This is the day which the LORD has made; let us rejoice and be glad in it.103

The day of the Resurrection: the new creation

2174 Jesus rose from the dead "on the first day of the week."104 Because it is the "first day," the day of Christ's Resurrection recalls the first creation. Because it is the "eighth day" following the sabbath,105 it symbolizes the new creation ushered in by Christ's Resurrection. For Christians it has become the first of all days, the first of all feasts, the Lord's Day (he kuriake hemera, dies dominica) Sunday:

We all gather on the day of the sun, for it is the first day [after the Jewish sabbath, but also the first day] when God, separating matter from darkness, made the world; and on this same day Jesus Christ our Savior rose from the dead.106

Sunday - fulfillment of the sabbath

2175 Sunday is expressly distinguished from the sabbath which it follows chronologically every week; for Christians its ceremonial observance replaces that of the sabbath. In Christ's Passover, Sunday fulfills the spiritual truth of the Jewish sabbath and announces man's eternal rest in God. For worship under the Law prepared for the mystery of Christ, and what was done there prefigured some aspects of Christ:107

Those who lived according to the old order of things have come to a new hope, no longer keeping the sabbath, but the Lord's Day, in which our life is blessed by him and by his death.108

2176 The celebration of Sunday observes the moral commandment inscribed by nature in the human heart to render to God an outward, visible, public, and regular worship "as a sign of his universal beneficence to all."109 Sunday worship fulfills the moral command of the Old Covenant, taking up its rhythm and spirit in the weekly celebration of the Creator and Redeemer of his people.

The Sunday Eucharist

2177 The Sunday celebration of the Lord's Day and his Eucharist is at the heart of the Church's life.
"Sunday is the day on which the paschal mystery is celebrated in light of the apostolic tradition and is to be observed as the foremost holy day of obligation in the universal Church."110

"Also to be observed are the day of the Nativity of Our Lord Jesus Christ,
the Epiphany,
the Ascension of Christ,
the feast of the Body and Blood of Christi,
the feast of Mary the Mother of God,
her Immaculate Conception,
her Assumption,
the feast of Saint Joseph,
the feast of the Apostles Saints Peter and Paul, and the feast of All Saints."111

2178 This practice of the Christian assembly dates from the beginnings of the apostolic age.112 The Letter to the Hebrews reminds the faithful "not to neglect to meet together, as is the habit of some, but to encourage one another."113

Tradition preserves the memory of an ever-timely exhortation: Come to Church early, approach the Lord, and confess your sins, repent in prayer.... Be present at the sacred and divine liturgy, conclude its prayer and do not leave before the dismissal.... We have often said: "This day is given to you for prayer and rest. This is the day that the Lord has made, let us rejoice and be glad in it."114

2179 "A parish is a definite community of the Christian faithful established on a stable basis within a particular church; the pastoral care of the parish is entrusted to a pastor as its own shepherd under the authority of the diocesan bishop."115 It is the place where all the faithful can be gathered together for the Sunday celebration of the Eucharist. the parish initiates the Christian people into the ordinary expression of the liturgical life: it gathers them together in this celebration; it teaches Christ's saving doctrine; it practices the charity of the Lord in good works and brotherly love:

You cannot pray at home as at church, where there is a great multitude, where exclamations are cried out to God as from one great heart, and where there is something more: the union of minds, the accord of souls, the bond of charity, the prayers of the priests.116

The Sunday obligation

2180 The precept of the Church specifies the law of the Lord more precisely: "On Sundays and other holy days of obligation the faithful are bound to participate in the Mass."117 "The precept of participating in the Mass is satisfied by assistance at a Mass which is celebrated anywhere in a Catholic rite either on the holy day or on the evening of the preceding day."118

2181 The Sunday Eucharist is the foundation and confirmation of all Christian practice. For this reason the faithful are obliged to participate in the Eucharist on days of obligation, unless excused for a serious reason (for example, illness, the care of infants) or dispensed by their own pastor.119 Those who deliberately fail in this obligation commit a grave sin.

2182 Participation in the communal celebration of the Sunday Eucharist is a testimony of belonging and of being faithful to Christ and to his Church. the faithful give witness by this to their communion in faith and charity. Together they testify to God's holiness and their hope of salvation. They strengthen one another under the guidance of the Holy Spirit.

2183 "If because of lack of a sacred minister or for other grave cause participation in the celebration of the Eucharist is impossible, it is specially recommended that the faithful take part in the Liturgy of the Word if it is celebrated in the parish church or in another sacred place according to the prescriptions of the diocesan bishop, or engage in prayer for an appropriate amount of time personally or in a family or, as occasion offers, in groups of families."120

A day of grace and rest from work

2184 Just as God "rested on the seventh day from all his work which he had done,"121 human life has a rhythm of work and rest. the institution of the Lord's Day helps everyone enjoy adequate rest and leisure to cultivate their familial, cultural, social, and religious lives.122

2185 On Sundays and other holy days of obligation, the faithful are to refrain from engaging in work or activities that hinder the worship owed to God, the joy proper to the Lord's Day, the performance of the works of mercy, and the appropriate relaxation of mind and body.123 Family needs or important social service can legitimately excuse from the obligation of Sunday rest. the faithful should see to it that legitimate excuses do not lead to habits prejudicial to religion, family life, and health.

The charity of truth seeks holy leisure - the necessity of charity accepts just work.124

2186 Those Christians who have leisure should be mindful of their brethren who have the same needs and the same rights, yet cannot rest from work because of poverty and misery. Sunday is traditionally consecrated by Christian piety to good works and humble service of the sick, the infirm, and the elderly. Christians will also sanctify Sunday by devoting time and care to their families and relatives, often difficult to do on other days of the week. Sunday is a time for reflection, silence, cultivation of the mind, and meditation which furthers the growth of the Christian interior life.

2187 Sanctifying Sundays and holy days requires a common effort. Every Christian should avoid making unnecessary demands on others that would hinder them from observing the Lord's Day. Traditional activities (sport, restaurants, etc.), and social necessities (public services, etc.), require some people to work on Sundays, but everyone should still take care to set aside sufficient time for leisure. With temperance and charity the faithful will see to it that they avoid the excesses and violence sometimes associated with popular leisure activities. In spite of economic constraints, public authorities should ensure citizens a time intended for rest and divine worship. Employers have a similar obligation toward their employees.

2188 In respecting religious liberty and the common good of all, Christians should seek recognition of Sundays and the Church's holy days as legal holidays. They have to give everyone a public example of prayer, respect, and joy and defend their traditions as a precious contribution to the spiritual life of society. If a country's legislation or other reasons require work on Sunday, the day should nevertheless be lived as the day of our deliverance which lets us share in this "festal gathering," this "assembly of the firstborn who are enrolled in heaven."125

103 Ps 118:24.
104 Cf. Mt 28:1; Mk 16:2; Lk 24:1; Jn 20:1.
105 Cf. Mk 16:1; Mt 28:1.
106 St. Justin, I Apol. 67: PG 6, 429 and 432.
107 Cf. 1 Cor 10:11.
108 St. Ignatius of Antioch, Ad Magn. 9, 1: SCh 10, 88.
109 St. Thomas Aquinas, STh II-II 122, 4.
110 CIC, can. 1246 # 1.
111 CIC, can. 1246 # 2: "The conference of bishops can abolish certain holy days of obligation or transfer them to a Sunday with prior approval of the Apostolic See."
112 Cf. Acts 2:42-46; 1 Cor 11:17.
113 Heb 10:25.
114 Sermo de die dominica 2 et 6: PG 86/1, 416C and 421C.
115 CIC, can. 515 # 1.
116 St. John Chrysostom, De incomprehensibili 3, 6: PG 48, 725.
117 CIC, can. 1247.
118 CIC, can. 1248 # 1.
119 Cf. CIC, can. 1245.
120 CIC, can. 1248 # 2.
121 Gen 2:2.
122 Cf. GS 67 # 3.
123 Cf. CIC, can. 120.
124 St. Augustine, De civ. Dei 19, 19: PL 41, 647.
125 Heb 12:22-23.

Not one scripture that says Sunday is the Lords day, a new day of worship, the new Sabbath, or a new commandment.
Yes, our Lord and Savior rose on the first day, resting on the Sabbath even in death. No where did He say Him rising on the first day changed any of His commandments, a thus saith the Lord would be important. His faithful followers kept the Sabbath after His death according to the commandment Luke 23:56 Jesus surely would have said something if a commandment changed, but just as He promised, He said He would not alter His Words Psa 89:34 not a jot or tittle can pass, heaven and earth would pass before that would happen and heaven and earth are still here. Mat 5:18 and all won't be fulfilled until Jesus comes on the Clouds for His faithful.

Just curious if you believe what your church claims? Just a small snippet.

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 transferred the solemnity from Saturday to Sunday.
—Rev. Peter Geiermann C.SS.R., The Convert’s Catechism of Catholic Doctrine, p. 50

... 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.
—The Faith of Our Fathers, by James Cardinal Gibbons, Archbishop of Baltimore, 88th edition, page 89. Originally published in 1876, republished and Copyright 1980 by TAN Books and Publishers, Inc., pages 72-73.


Deny the authority of the Church and you have no adequate or reasonable explanation or justification for the substitution of Sunday for Saturday in the Third - Protestant Fourth - Commandment of God... The Church is above the Bible, and this transference of Sabbath observance is proof of that fact.'
—Catholic Record, September 1, 1923.

It is well to remind the Presbyterians, Baptists, Methodists, and all other Christians, that the Bible does not support them anywhere in their observance of Sunday. Sunday is an institution of the Roman Catholic Church, and those who observe the day observe a commandment of the Catholic Church.
—Priest Brady, in an address, reported in the Elizabeth, NJ ‘News’ on March 18, 1903.

 

[Xeno.of.athens]

Not one scripture that says Sunday is the Lords day, a new day of worship, the new Sabbath, or a new commandment.

As a Catholic, I am guided by sacred tradition in interpreting the holy scriptures, so I do not grapple with the speculations and uncertainties of Seventh-day Adventism regarding Sunday.

 

[SabbathBlessings]

As a Catholic, I am guided by sacred tradition in interpreting the holy scriptures, so I do not grapple with the speculations and uncertainties of Seventh-day Adventism regarding Sunday.

Thats your choice. I believe we should be guided by God's Word, that's the path He told us to follow Psa 119:105 and going away from it comes with a warning Isa 8:20

Guess all gets sorted out soon enough.

 

[KevinT]

Apostle means messenger, could it be that the Apostles conveyed a message from YHWH?

Serious question: What is the definition of Apostle? Is it the 12 close disciples chosen by Christ? Or does it include the many other followers of Christ at that time? Does it include Paul? Does it include Barnabous? Apollos? Does it include generations that follow Paul? What was the test of apostleship?

I am asking this because we know that wolves in sheep's clothing were foretold to come into the flock and cause problems. So even though someone is a leader, the risk that they were secretly a wolf increases, in my opinion, with each subsequent generation as we get further and further from the direct ministry of Christ.

I am asking @Xeno.of.athens, who I think is Catholic, what definition the Catholic church uses. I am not asking this as a controversial question -- just curious about how this question has been answered by them.

Best wishes,

KT

P.S. I found this wikipedia article which seems to indicate that Christ's 12 chosen disciples (replaced by Matthias) and Paul are labeled as apostles in the Bible. Then also Barnabas, James the brother of Jesus, and Andronicus and Junia (perhaps a female apostle). And the 70 disciples that were sent out by Jesus are labeled as apostles by the Eastern Church. Some early church fathers were also called "apostolic fathers."

 

[Yeshua HaDerekh]

II. The Lord's Day

This is the day which the LORD has made; let us rejoice and be glad in it.103

The day of the Resurrection: the new creation

2174 Jesus rose from the dead "on the first day of the week."104 Because it is the "first day," the day of Christ's Resurrection recalls the first creation. Because it is the "eighth day" following the sabbath,105 it symbolizes the new creation ushered in by Christ's Resurrection. For Christians it has become the first of all days, the first of all feasts, the Lord's Day (he kuriake hemera, dies dominica) Sunday:

We all gather on the day of the sun, for it is the first day [after the Jewish sabbath, but also the first day] when God, separating matter from darkness, made the world; and on this same day Jesus Christ our Savior rose from the dead.106

Sunday - fulfillment of the sabbath

2175 Sunday is expressly distinguished from the sabbath which it follows chronologically every week; for Christians its ceremonial observance replaces that of the sabbath. In Christ's Passover, Sunday fulfills the spiritual truth of the Jewish sabbath and announces man's eternal rest in God. For worship under the Law prepared for the mystery of Christ, and what was done there prefigured some aspects of Christ:107

Those who lived according to the old order of things have come to a new hope, no longer keeping the sabbath, but the Lord's Day, in which our life is blessed by him and by his death.108

2176 The celebration of Sunday observes the moral commandment inscribed by nature in the human heart to render to God an outward, visible, public, and regular worship "as a sign of his universal beneficence to all."109 Sunday worship fulfills the moral command of the Old Covenant, taking up its rhythm and spirit in the weekly celebration of the Creator and Redeemer of his people.

The Sunday Eucharist

2177 The Sunday celebration of the Lord's Day and his Eucharist is at the heart of the Church's life.
"Sunday is the day on which the paschal mystery is celebrated in light of the apostolic tradition and is to be observed as the foremost holy day of obligation in the universal Church."110

"Also to be observed are the day of the Nativity of Our Lord Jesus Christ,
the Epiphany,
the Ascension of Christ,
the feast of the Body and Blood of Christi,
the feast of Mary the Mother of God,
her Immaculate Conception,
her Assumption,
the feast of Saint Joseph,
the feast of the Apostles Saints Peter and Paul, and the feast of All Saints."111

2178 This practice of the Christian assembly dates from the beginnings of the apostolic age.112 The Letter to the Hebrews reminds the faithful "not to neglect to meet together, as is the habit of some, but to encourage one another."113

Tradition preserves the memory of an ever-timely exhortation: Come to Church early, approach the Lord, and confess your sins, repent in prayer.... Be present at the sacred and divine liturgy, conclude its prayer and do not leave before the dismissal.... We have often said: "This day is given to you for prayer and rest. This is the day that the Lord has made, let us rejoice and be glad in it."114

2179 "A parish is a definite community of the Christian faithful established on a stable basis within a particular church; the pastoral care of the parish is entrusted to a pastor as its own shepherd under the authority of the diocesan bishop."115 It is the place where all the faithful can be gathered together for the Sunday celebration of the Eucharist. the parish initiates the Christian people into the ordinary expression of the liturgical life: it gathers them together in this celebration; it teaches Christ's saving doctrine; it practices the charity of the Lord in good works and brotherly love:

You cannot pray at home as at church, where there is a great multitude, where exclamations are cried out to God as from one great heart, and where there is something more: the union of minds, the accord of souls, the bond of charity, the prayers of the priests.116

The Sunday obligation

2180 The precept of the Church specifies the law of the Lord more precisely: "On Sundays and other holy days of obligation the faithful are bound to participate in the Mass."117 "The precept of participating in the Mass is satisfied by assistance at a Mass which is celebrated anywhere in a Catholic rite either on the holy day or on the evening of the preceding day."118

2181 The Sunday Eucharist is the foundation and confirmation of all Christian practice. For this reason the faithful are obliged to participate in the Eucharist on days of obligation, unless excused for a serious reason (for example, illness, the care of infants) or dispensed by their own pastor.119 Those who deliberately fail in this obligation commit a grave sin.

2182 Participation in the communal celebration of the Sunday Eucharist is a testimony of belonging and of being faithful to Christ and to his Church. the faithful give witness by this to their communion in faith and charity. Together they testify to God's holiness and their hope of salvation. They strengthen one another under the guidance of the Holy Spirit.

2183 "If because of lack of a sacred minister or for other grave cause participation in the celebration of the Eucharist is impossible, it is specially recommended that the faithful take part in the Liturgy of the Word if it is celebrated in the parish church or in another sacred place according to the prescriptions of the diocesan bishop, or engage in prayer for an appropriate amount of time personally or in a family or, as occasion offers, in groups of families."120

A day of grace and rest from work

2184 Just as God "rested on the seventh day from all his work which he had done,"121 human life has a rhythm of work and rest. the institution of the Lord's Day helps everyone enjoy adequate rest and leisure to cultivate their familial, cultural, social, and religious lives.122

2185 On Sundays and other holy days of obligation, the faithful are to refrain from engaging in work or activities that hinder the worship owed to God, the joy proper to the Lord's Day, the performance of the works of mercy, and the appropriate relaxation of mind and body.123 Family needs or important social service can legitimately excuse from the obligation of Sunday rest. the faithful should see to it that legitimate excuses do not lead to habits prejudicial to religion, family life, and health.

The charity of truth seeks holy leisure - the necessity of charity accepts just work.124

2186 Those Christians who have leisure should be mindful of their brethren who have the same needs and the same rights, yet cannot rest from work because of poverty and misery. Sunday is traditionally consecrated by Christian piety to good works and humble service of the sick, the infirm, and the elderly. Christians will also sanctify Sunday by devoting time and care to their families and relatives, often difficult to do on other days of the week. Sunday is a time for reflection, silence, cultivation of the mind, and meditation which furthers the growth of the Christian interior life.

2187 Sanctifying Sundays and holy days requires a common effort. Every Christian should avoid making unnecessary demands on others that would hinder them from observing the Lord's Day. Traditional activities (sport, restaurants, etc.), and social necessities (public services, etc.), require some people to work on Sundays, but everyone should still take care to set aside sufficient time for leisure. With temperance and charity the faithful will see to it that they avoid the excesses and violence sometimes associated with popular leisure activities. In spite of economic constraints, public authorities should ensure citizens a time intended for rest and divine worship. Employers have a similar obligation toward their employees.

2188 In respecting religious liberty and the common good of all, Christians should seek recognition of Sundays and the Church's holy days as legal holidays. They have to give everyone a public example of prayer, respect, and joy and defend their traditions as a precious contribution to the spiritual life of society. If a country's legislation or other reasons require work on Sunday, the day should nevertheless be lived as the day of our deliverance which lets us share in this "festal gathering," this "assembly of the firstborn who are enrolled in heaven."125

103 Ps 118:24.
104 Cf. Mt 28:1; Mk 16:2; Lk 24:1; Jn 20:1.
105 Cf. Mk 16:1; Mt 28:1.
106 St. Justin, I Apol. 67: PG 6, 429 and 432.
107 Cf. 1 Cor 10:11.
108 St. Ignatius of Antioch, Ad Magn. 9, 1: SCh 10, 88.
109 St. Thomas Aquinas, STh II-II 122, 4.
110 CIC, can. 1246 # 1.
111 CIC, can. 1246 # 2: "The conference of bishops can abolish certain holy days of obligation or transfer them to a Sunday with prior approval of the Apostolic See."
112 Cf. Acts 2:42-46; 1 Cor 11:17.
113 Heb 10:25.
114 Sermo de die dominica 2 et 6: PG 86/1, 416C and 421C.
115 CIC, can. 515 # 1.
116 St. John Chrysostom, De incomprehensibili 3, 6: PG 48, 725.
117 CIC, can. 1247.
118 CIC, can. 1248 # 1.
119 Cf. CIC, can. 1245.
121 Gen 2:2.
122 Cf. GS 67 # 3.
123 Cf. CIC, can. 120.
124 St. Augustine, De civ. Dei 19, 19: PL 41, 647.
125 Heb 12:22-23.

None of those scriptures say that. The "Lord's Day" (Sunday) is not The Sabbath day.

 

[Xeno.of.athens]

Serious question: What is the definition of Apostle? Is it the 12 close disciples chosen by Christ? Or does it include the many other followers of Christ at that time? Does it include Paul? Does it include Barnabous? Apollos? Does it include generations that follow Paul? What was the test of apostleship?

I am asking this because we know that wolves in sheep's clothing were foretold to come into the flock and cause problems. So even though someone is a leader, the risk that they were secretly a wolf increases, in my opinion, with each subsequent generation as we get further and further from the direct ministry of Christ.

I am asking @Xeno.of.athens, who I think is Catholic, what definition the Catholic church uses. I am not asking this as a controversial question -- just curious about how this question has been answered by them.

Best wishes,

KT

P.S. I found this wikipedia article which seems to indicate that Christ's 12 chosen disciples (replaced by Matthias) and Paul are labeled as apostles in the Bible. Then also Barnabas, James the brother of Jesus, and Andronicus and Junia (perhaps a female apostle). And the 70 disciples that were sent out by Jesus are labeled as apostles by the Eastern Church. Some early church fathers were also called "apostolic fathers."

The twelve chosen by the Lord are truly unique. Others, such as saint Paul, are also called apostles.

 

[Xeno.of.athens]

None of those scriptures say that. The "Lord's Day" (Sunday) is not The Sabbath day.

As a Catholic, I am guided by sacred tradition in interpreting the holy scriptures. What do the Orthodox do, is Sunday the usual day for celebrating the Divine Liturgy?

 

[KevinT]

As a Catholic, I am guided by sacred tradition in interpreting the holy scriptures.

Again, a serious question: How accurate are the sacred traditional writings felt to be? Are they held to the same level of authority as scriptures? Is there room for interpretation or for a particular ancient author to be mostly, but not 100%, right? As a protestant, I have not had opportunity to be exposed to this doctrine.

Thanks in advance,
KT

 

[Xeno.of.athens]

Again, a serious question: How accurate are the sacred traditional writings felt to be? Are they held to the same level of authority as scriptures? Is there room for interpretation or for a particular ancient author to be mostly, but not 100%, right? As a protestant, I have not had opportunity to be exposed to this doctrine.

Thanks in advance,
KT

Sacred tradition is in written form, spoken form, and in the actions and postures of the liturgy and other elements of Catholic worship and devotion.

 

[KevinT]

The 10 Commandments is the proper name for those Commandments grouped together as a subset of the entire Law. The Law has perhaps 613 requirements. 10 of those belong to the "10 Commandments."

Christians have historically utilized the 10 Commandments as a moral rule that is applicable under the New Covenant of Christ. But the Sabbath requirement, historically, has not been required of Christians. Sunday worship is *not* Sabbath observance.

If you're going to impose the weekly Sabbath requirement upon Christians, why not add the 7 year requirement to release Jewish slaves, or the 50th year requirement to release Jewish lands? You see where this goes?

I think I see this in a different light. I see that God created the earth as described in Genesis, and then rested and made the 7th day special. It had nothing to do with Jewish laws, but rather was an opportunity to remember that God is our creator and to appreciate what He has done for us.

The Sabbath was a big issue with the Jews, with all the burdens they had added to it. Jesus worked hard to help them understand their errors. The Sabbath was MADE FOR MAN, not man for the Sabbath. God had made this gift to mankind and Jesus wanted them to enjoy it. But instead it had become a horrible symbol of legalism.

So I understand why many think that advocating for a 7th day of rest is really a call to return to all the Mosaic laws etc. And I suspect that it was Jews pushing for just this among new Christians that ultimately led to a split in the 2nd century where worship was moved to Sunday. Jews were seen as Jesus-killers, or at least Jesus-deniers, so why associate with them or worship God in the same way as them?

When I worship on Sabbath, I am not doing it because I think it earns me some sort of righteousness points, or that it is a symbol of membership like circumcision used to be. Instead, I do it because I feel it honors God and His creation. I don't see anywhere in the Bible that instructs believers to make a change, so why not do it the way it has been since the beginning of time? Jesus Himself, looking forward in time to AFTER His death, in Matt 24, wrote "Pray that your flight will not take place in winter or on the Sabbath."

I don't think I'm saved because I don't covet or murder or disrespect my parents. I'm not saved because I don't take the Lord's name in vain. And I'm not saved by keeping the 7th day holy. But just like the instruction to not covet was for MY benefit, so God's instruction to remember that He is my creator and to rest on the 7th day is also for MY benefit.

Best wishes,

KT

 

[RandyPNW]

I think I see this in a different light. I see that God created the earth as described in Genesis, and then rested and made the 7th day special. It had nothing to do with Jewish laws, but rather was an opportunity to remember that God is our creator and to appreciate what He has done for us.

I have no problem if we want to declare, as a nation, a holiday commemorating God as the Creator of the universe! Great idea!
But the Sabbath Law really had to do with God's as-yet unfulfilled plan of final redemption via Christ.

The Sabbath was a big issue with the Jews, with all the burdens they had added to it. Jesus worked hard to help them understand their errors. The Sabbath was MADE FOR MAN, not man for the Sabbath. God had made this gift to mankind and Jesus wanted them to enjoy it. But instead it had become a horrible symbol of legalism.

God never said the Sabbath was a "gift for mankind." Rather, it was a gift for *Israel!*
But yes, Israel failed, at times,s to see it as the gift of Rest, and instead saw it as an opportunity to make more money, etc.

So I understand why many think that advocating for a 7th day of rest is really a call to return to all the Mosaic laws etc. And I suspect that it was Jews pushing for just this among new Christians that ultimately led to a split in the 2nd century where worship was moved to Sunday. Jews were seen as Jesus-killers, or at least Jesus-deniers, so why associate with them or worship God in the same way as them?

That's true, but there's certainly more in it that had to do with NT theology! Paul clearly distinguished, and the author of Hebrews clearly distinguished, betweene the OT and NT.

I don't see anywhere in the Bible that instructs believers to make a change

You don't? You don't see the transition from "Go to Israel" to "Go to the nations?" You don't see the Transfiguration where instead of listening to Moses Jesus' Disciples are told to listen to Jesus? You don't see in John 1 where John says the Law came by Moses and grace and peace by Jesus? You don't see where Paul describes in Galatians 2 covenants, 1 of which expired and the other negating carnal, or exterior, commandments that only cleanse the physical man, and not the internal spirit of man? Have you read Jeremiah 31.31, etc.?

I don't think I'm saved because I don't covet or murder or disrespect my parents. I'm not saved because I don't take the Lord's name in vain. And I'm not saved by keeping the 7th day holy. But just like the instruction to not covet was for MY benefit, so God's instruction to remember that He is my creator and to rest on the 7th day is also for MY benefit.

I've not said that the 9 commandments were not valid in the New Covenant--they just aren't positioned within the NT as a set of 10 commandments. Part of our Salvation requires that we repent, which means that we positively choose to live by moral laws consistent with having faith in Jesus as our Messiah. If we expect to benefit from his redemption we must show that our faith is genuine by choosing to live in him, abandoning our formal life lived without him.

1 John 2.6 Whoever claims to live in him must live as Jesus did.
7 Dear friends, I am not writing you a new command but an old one, which you have had since the beginning. This old command is the message you have heard. 8 Yet I am writing you a new command; its truth is seen in him and in you, because the darkness is passing and the true light is already shining.

 

[KevinT]

I have no problem if we want to declare, as a nation, a holiday commemorating God as the Creator of the universe! Great idea!
But the Sabbath Law really had to do with God's as-yet unfulfilled plan of final redemption via Christ.

God never said the Sabbath was a "gift for mankind." Rather, it was a gift for *Israel!*

I can see that since the Sabbath was put in the 10 commandments, and since they were given to the children of Israel, that you would say they were a gift to Israel, not mankind. But what about the Genesis aspect of this? Israel was not in the picture at that point.

Genesis 2 Thus the heavens and the earth were finished, and all the host of them. 2 And on the seventh day God finished his work which he had done, and he rested on the seventh day from all his work which he had done. 3 So God blessed the seventh day and hallowed it, because on it God rested from all his work which he had done in creation.

You don't? You don't see the transition from "Go to Israel" to "Go to the nations?" You don't see the Transfiguration where instead of listening to Moses Jesus' Disciples are told to listen to Jesus? You don't see in John 1 where John says the Law came by Moses and grace and peace by Jesus? You don't see where Paul describes in Galatians 2 covenants, 1 of which expired and the other negating carnal, or exterior, commandments that only cleanse the physical man, and not the internal spirit of man? Have you read Jeremiah 31.31, etc.?

Yes, I agree that there was a change after Jesus came as Messiah. Yes we can say that Jesus is to be our salvation, as opposed to relying on Mosaic law. Yes the covenant has changed and we no longer rely on obedience to rules as a means of salvation. But does that mean that now it is OK to covet? Or to murder? Why would we say that the new covenant changes just the 4th commandment, about the day of remembrance of God's creation, but none of the other instructions? And, again, keeping the 10 commandments (pick any one to consider), is not a means of salvation. These are guidelines for the benefit of mankind. For example, it is of no value to God if we abstain from bearing false witness. Or how is He affected if we disrespect our parents? All these commands were given for to help mankind avoid big problems.

I have read Jeremiah

Jeremiah 31 “Behold, the days are coming, says the Lord, when I will make a new covenant with the house of Israel and the house of Judah, 32 not like the covenant which I made with their fathers when I took them by the hand to bring them out of the land of Egypt, my covenant which they broke, though I was their husband, says the Lord. 33 But this is the covenant which I will make with the house of Israel after those days, says the Lord: I will put my law within them, and I will write it upon their hearts; and I will be their God, and they shall be my people.

I see that God is going to write His law in our hearts. Does that mean I can now covet? Or murder? Or ignore the 7th day of rest? If I did murder, won't that cause problems? If I forget our Creator and fail to honor Him, won't that likewise cause problems?

I've not said that the 9 commandments were not valid in the New Covenant--they just aren't positioned within the NT as a set of 10 commandments. Part of our Salvation requires that we repent, which means that we positively choose to live by moral laws consistent with having faith in Jesus as our Messiah. If we expect to benefit from his redemption we must show that our faith is genuine by choosing to live in him, abandoning our formal life lived without him.

1 John 2.6 Whoever claims to live in him must live as Jesus did.
7 Dear friends, I am not writing you a new command but an old one, which you have had since the beginning. This old command is the message you have heard. 8 Yet I am writing you a new command; its truth is seen in him and in you, because the darkness is passing and the true light is already shining.

I agree with what you say about living by moral laws consistent with our faith in Jesus. Do you feel that when I celebrate God's day of rest, that He instituted at Creation, that I am doing differently? In the 1 John text, John states that he is writing about old commands, which have been present since the beginning (which would including remembering that God is our creator), and also a new command about the truth of Jesus. I fully agree with this. Do you feel that I miss the mark by resting on the 7th day?

Best wishes,

KT

 

[Lukaris]

None of those scriptures say that. The "Lord's Day" (Sunday) is not The Sabbath day.

St. Gregory Palamas ( 1296-1357)does explain that on the Lord’s Day ( Sunday) we do “sanctify” the Sabbath. We seem to have the same basic observance with the understanding God’s work is done.




4. One day of the week you should 'keep holy' (Exod. 20:8): that which is called the Lord's day, because it is consecrated to the Lord, who on that day arose from the dead, disclosing and giving prior assurance of the general resurrection, when every earthly activity will come to an end. And you must not engage in any worldly activity that is not essential; and you must allow those who are under your authority and those who live with you to rest, so that together you may all glorify Him who redeemed us through His death and who arose from the dead and resurrected our human nature with Himself. You should bring to mind the age to come and meditate upon all the commandments and statutes of the Lord, and you should examine yourself to see whether you have transgressed or overlooked any of them, and you should correct yourself in all ways. On this day you should go to the temple of God and attend the services held there and with sincere faith and a clean conscience you should receive the holy body and blood of Christ. You should make a beginning of a more perfect life and renew and prepare yourself for the reception of the eternal blessings to come. For the sake of these same blessings you must not misuse material things on the other days of the week either; but on the Lord's day, so as to be constantly near to God, abstain from all activities except those which are absolutely necessary and which you have to perform in order to live. God thus being your refuge, you will not be distracted, the fire of the passions will not bum you, and you will be free from the burden of sin. In this way you will sanctify the Sabbath, observing it by doing no evil deeds. To the Lord's day you should join the days dedicated to the great feasts, doing the same things and abstaining from the same

Gregory Palamas: A New Testament Decalogue

orthodoxchurchfathers.com

.

 

[RandyPNW]

I can see that since the Sabbath was put in the 10 commandments, and since they were given to the children of Israel, that you would say they were a gift to Israel, not mankind. But what about the Genesis aspect of this? Israel was not in the picture at that point.

Well, Moses wrote the Pentateuch, right?--all except the part where he dies. Only Israel preserved the record of God's creation in 7 days--how can the rest of the world rejoice that God is Creator when they had so many gods?

So the Sabbath was for Israel, but at a point in time when the plan of redemption was only beginning to unfold. Israel's works were flawed. They could live in righteousness, but that wasn't enough to obtain eternal redemption, or resurrection. They did not yet know that Messiah had to come and die for their sin, and be raised up for their resurrection.

So in this period in Israel's history, they only knew the Law, and the Sabbath expressed the fact their works were flawed, and needed cleansing. Resting one day reflected their confession of this need.

Yes, I agree that there was a change after Jesus came as Messiah. Yes we can say that Jesus is to be our salvation, as opposed to relying on Mosaic law. Yes the covenant has changed and we no longer rely on obedience to rules as a means of salvation.

Actually, Israel was *never* given to earn Salvation by following rules!

But does that mean that now it is OK to covet? Or to murder? Why would we say that the new covenant changes just the 4th commandment, about the day of remembrance of God's creation, but none of the other instructions?

Just the way it is. We do follow rules, but not to obtain Salvation.

The Sabbath Law, however, is related specifically to outmoded rules. Moral rules do not change, and were in effect even before the Law, and applied to all men everywhere, with or without the Law.

But the Sabbath is a ritual connected to ceremonies, rituals and practices to perfect human behavior in Israel under the Old Covenant. Sabbath observance was a repetitive practice that did not touch upon matters of the heart like love, except in the matter of obedience to God under that particular Covenant system. But it was not an issue of love when the Law was no longer in effect.

I agree with what you say about living by moral laws consistent with our faith in Jesus. Do you feel that when I celebrate God's day of rest, that He instituted at Creation, that I am doing differently?
In the 1 John text, John states that he is writing about old commands, which have been present since the beginning (which would including remembering that God is our creator), and also a new command about the truth of Jesus. I fully agree with this. Do you feel that I miss the mark by resting on the 7th day?

No, I think you can take a day off in honor of God resting on the 7th Day--nothing wrong with that. However, it has nothing to do with obeying the Law of Moses. And it certainly is not applicable as a Law for either Israel or the nations.

The "old commands" had to do with the morality expressed under the Law of Moses, recognizing that a "New Commandment" has come, centered on love. When Christ died, the Law died with him as a covenant. It no longer applies either to Israel or to anybody.

We are forgiven not just for our present sins, but also for the kind of failiure Israel exhibited in failing to perfect their works sufficient to obtain Eternal Salvation. That's why we're no longer under that Covenant.

 

[YESLORDIWILL]

17.​

Don't be jelly of your neighbor's crib, don't be thirstin' after your neighbor's bae, nor his homie, nor his girl, nor his whip, nor his ride, nor anything else that's your neighbor's.


KT

One might ask, what exactly is the difference between a whip and a ride?

 

[Yeshua HaDerekh]

St. Gregory Palamas ( 1296-1357)does explain that on the Lord’s Day ( Sunday) we do “sanctify” the Sabbath. We seem to have the same basic observance with the understanding God’s work is done.

Again, the Sabbath day is NOT on Sunday...The Sabbath is the 7th day while Sunday is the 1st day (8th day). In Orthodoxy Sunday is NOT the Sabbath.

 

[Yeshua HaDerekh]

As a Catholic, I am guided by sacred tradition in interpreting the holy scriptures. What do the Orthodox do, is Sunday the usual day for celebrating the Divine Liturgy?

We are Catholic. Sunday is the day of Resurrection. Yes The Divine Liturgy is celebrated on Sunday. The Sabbath day is NOT Sunday. We also do not fast on the Sabbath while I believe you do.

 

[Xeno.of.athens]

We are Catholic. Sunday is the day of Resurrection. Yes The Divine Liturgy is celebrated on Sunday. The Sabbath day is NOT Sunday. We also do not fast on the Sabbath while I believe you do.

No, Sunday is always a feast day.