The Transition from Sabbath to Lord’s Day: A Theological and Historical Reassessment
Jack Kettler
Abstract
This study examines the historical and theological factors surrounding the shift in Christian worship from the seventh-day Sabbath to the first-day Lord’s Day. Challenging claims attributing this change to Roman Catholic papal authority or imperial decree, the analysis draws on scriptural, patristic, and Reformed theological sources to argue that the transition was rooted in early Christian practice, apostolic sanction, and the redemptive significance of Christ’s resurrection. By exploring continuities and discontinuities between the Old and New Covenants, this paper posits that the Lord’s Day represents a fulfillment of the Sabbath, reoriented to the first day of the week as a memorial of the new creation inaugurated by Christ.
Introduction
The question of when and why Christian worship shifted from the seventh-day Sabbath to the first-day Lord’s Day has been a subject of theological debate, particularly in light of claims by Roman Catholic sources and Seventh-day Adventists attributing the change to papal authority or imperial mandate. This study seeks to evaluate these claims through a rigorous examination of scriptural texts, early Christian writings, and Reformed theological perspectives. It argues that the transition was neither a late innovation nor a product of ecclesiastical or imperial fiat but a practice rooted in the apostolic era, grounded in the theological significance of Christ’s resurrection.
Scriptural Foundations for First-Day Worship
The New Testament provides evidence of early Christian gatherings on the first day of the week, which came to be known as the Lord’s Day (Rev 1:10). Acts 20:7 describes believers assembling on the first day to break bread, with Paul preaching until midnight, indicating a communal worship practice. Similarly, 1 Corinthians 16:2 instructs believers to set aside offerings on the first day of each week, suggesting a regular pattern of first-day gatherings. These texts, while not explicitly mandating a change from the Sabbath, reflect a shift in practice linked to the resurrection of Christ, which all four Gospels record as occurring on the first day (Matt 28:1; Mark 16:2; Luke 24:1; John 20:1).
The theological significance of the first day is further underscored by Christ’s post-resurrection appearances, which occurred on the first day (John 20:19, 26). These events, combined with the apostolic practice of gathering on this day, suggest that the early church recognized the first day as a memorial of the resurrection, marking the inauguration of the new creation (2 Cor 5:17).
Historical Claims and Their Evaluation
Roman Catholic sources, such as the 1563 speech by the Archbishop of Reggio and the 1893 editorials in the Catholic Mirror, assert that the papacy changed the Sabbath to Sunday as a mark of its authority. However, these claims are historically untenable. The papacy, as a centralized institution, did not emerge until after the First Council of Nicaea (325 CE), and the Eastern Orthodox, Syriac, Armenian, and Coptic churches—independent of Roman influence—observed Sunday worship from the first century. The Eastern Orthodox tradition, as articulated by Rev. Alciviadis C. Calivas, emphasizes the first day as the Lord’s Day, commemorating both creation and resurrection, a practice predating Roman ecclesiastical dominance (Calivas, n.d.).
Similarly, Seventh-day Adventist claims that Emperor Constantine instituted Sunday worship in 321 CE are undermined by evidence of first-day worship in the apostolic era. Constantine’s decree, which mandated rest on the “venerable Day of the Sun,” formalized an existing Christian practice rather than initiating it (Schaff, 1885). Early Christian texts, such as Justin Martyr’s First Apology (ca. 150 CE), confirm that Sunday was the day of communal worship, linked to both creation and Christ’s resurrection (Justin Martyr, First Apology, 67). The Didache (ca. 70–100 CE) and Didascalia Apostolorum (ca. 3rd century) further attest to Sunday as the day for Eucharistic celebrations, rooted in apostolic tradition.
Theological Continuity and Discontinuity
The shift from the seventh-day Sabbath to the first-day Lord’s Day must be understood within the framework of covenantal theology, particularly the interplay of continuity and discontinuity between the Old and New Covenants. The Old Testament establishes the Sabbath as a “perpetual covenant” (Exod 31:16–17), with the Hebrew term ‘olam denoting permanence. However, ‘olam does not always imply unending duration but can signify a practice enduring for a specific era (e.g., Exod 21:6; 12:14, 17). Reformed theologians, such as John Murray, argue that the Sabbath, as a creation ordinance (Gen 2:2–3), retains its moral obligation but is reoriented in the New Covenant to reflect the redemptive work of Christ (Murray, 1968).
The New Testament presents the Sabbath as fulfilled in Christ, who is the “Lord of the Sabbath” (Mark 2:28). Hebrews 4:9 employs the term sabbatismos to describe a “Sabbath rest” that remains for God’s people, suggesting a continuity of rest but reoriented to the first day in light of Christ’s resurrection. This discontinuity is analogous to other Old Covenant practices, such as circumcision and Passover, which find their fulfillment in baptism and the Lord’s Supper, respectively (Gen 17:7–10; Exod 12:14).
Reformed Theological Perspectives
The Protestant Reformers, guided by sola scriptura, rejected Roman Catholic claims of papal authority over the Sabbath and instead grounded the Lord’s Day in scriptural precedent. The Westminster Confession of Faith (1646) affirms that the Sabbath, originally the seventh day, was changed to the first day following Christ’s resurrection, constituting the “Christian Sabbath” (WCF 21.7). This position is supported by the Westminster Shorter Catechism (Q. 59), which identifies the first day as the perpetual day of worship, based on apostolic practice and the resurrection event.
John Murray’s exposition in The Pattern of the Lord’s Day emphasizes the Sabbath as both a creation ordinance and a redemptive sign, with the Lord’s Day serving as a memorial of Christ’s resurrection and a foretaste of eschatological rest (Murray, n.d.). Murray refutes interpretations of Romans 14:5 as abrogating the Sabbath, arguing that the passage addresses ceremonial feast days rather than the moral obligation of the fourth commandment (Murray, 1968). This view aligns with the broader Reformed hermeneutic, which presumes continuity of Old Testament commands unless explicitly set aside in the New Testament.
Conclusion
The transition from the seventh-day Sabbath to the first-day Lord’s Day was not the result of papal or imperial decree but a practice rooted in the apostolic era, sanctioned by scripture, and theologically grounded in the resurrection of Christ. Early Christian texts and the consistent practice of Eastern churches demonstrate that Sunday worship predates Roman ecclesiastical authority. Reformed theology, through its emphasis on covenantal continuity and discontinuity, provides a robust framework for understanding the Lord’s Day as the fulfillment of the Sabbath, reoriented to the first day as a memorial of the new creation. This study affirms the enduring relevance of the Sabbath rest, now observed on the Lord’s Day, as a divine ordinance for worship and rest, reflecting the redemptive work of Christ and anticipating the eschatological rest of God’s people.
References
- Calivas, A. C. (n.d.). Encountering Christ in Worship. Greek Orthodox Archdiocese of America.
- Didache. (ca. 70–100 CE). Chapter XIV.
Didascalia Apostolorum. (1929). Oxford: Clarendon Press. - Justin Martyr. (ca. 150 CE). First Apology, Chapter 67.
- Murray, J. (1968). The Epistle to the Romans, Vol. 2. New International Commentary on the New Testament. Grand Rapids, MI: Wm. B. Eerdmans.
- Murray, J. (n.d.). The Pattern of the Lord’s Day. Lord’s Day Observance Society.
- Schaff, P. (1885). History of the Christian Church, Vol. 3.
- Westminster Confession of Faith. (1646). Chapter XXI.
- Westminster Shorter Catechism. (1646). Question 59.[JK1]
Declaration
“For transparency, I acknowledge the use of Grok, an AI tool developed by xAI, and Grammarly AI for editorial assistance in drafting, organizing, and refining this manuscript’s clarity and grammar. All theological arguments, exegesis, and interpretations are my own, and I take full responsibility for the content.” – Jack Kettler
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