LIBERTY UNIVERSITY

SATURDAY OR SUNDAY SABBATH: A DIACHRONIC APPROACH TO THE 4TH COMMANDMENT

A PAPER SUBMITTED TO DR. MICHAEL VLACH

IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR

THE COURSE THEO 525

BY

LOTTIE D. FOSTER

LYNCHBURG, VIRGINIA

DECEMBER 12, 2014

TABLE OF CONTENTSIntroduction.....................................................2

The Resurrection and The Lord’s Day..............................3

The Apostle Paul and Acts 20:7..................................3

Views of a Few Church Fathers....................................5

Ignatius........................................................5

Justin Martyr...................................................6

What Saith Church Fathers of The Old Catholic Church?............7

Into Modernity...................................................8

Protestant Reformation..........................................8

The Sabbath Not Abrogated.......................................10

Scriptural Battles..............................................12

Summary and Conclusion..........................................15

Bibliography....................................................16

ii

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Introduction

The 4th Commandment, one-tenth of the Ten Commandments, known

as The Decalogue, found in Exodus 20:3-17, begins with, “Remember

the Sabbath day to keep it holy.” In the third sentence of this

commandment God tells Moses, His prophet and leader of God’s chosen

people Israel, that the Sabbath, seventh day was holy because God

rested, or took rest after six days of creating heaven, earth and

the sea.1 The Ten Commandments remains today as God’s unchanging

command, yet after the death of Christ and His resurrection, the

worship of this holy day changed from Saturday to Sunday with its

name changing from the Sabbath to the Lord’s Day.

Before the Lord’s Day was officially recognized, and Sunday

officially chosen as the day of worship, scholars debated as to

which one, Saturday Sabbath or, Sunday Lord’s Day was the correct

universal day of worship.2 What is the point and purpose of this

1The biblical passages listed, though not written verbatim are referenced from the King James Study Bible (Nashville, Thomas Nelson, 1988).

2 William De Loss Love. “The Sabbath: Did the Early Fathers Hold That the Fourth Commandment Is Abolished?” Bibliotheca Sacra 38, no. 150 (1881): 255-256, accessed November 5, 2014, Http://www.galaxie.com.ezproxy.liberty.edu:2048/article/bsac038-150-03?

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debate, why the schism? Jews worship on the seventh-day, Saturday

Sabbath, and Seventh-Day Adventist, who other than a difference in

doctrine, are Christian. There are Seventh-Day Baptist who adhere

to Saturday as the true day of worship seeing it as a day ordained

by God, rather than man. This essay ask, and seek to answer the

question if God ordained the change, and if so when and where did

He do it, or did man ordain the change and if so why and when and

from where comes scriptural doctrine for such a change? This paper

will take a very brief historical walk through the centuries in

attempt to systematically graph a picture of the evolvement of the

Lord’s Day as a Sunday day of worship. This cannot happen without

understanding both Jewish and Christian beginnings. A deeply

complex endeavor, this paper can only look at, as this author sees

it, those aspects salient to the topic, even such as what is

presented represents only a fragment of the controversy. It goes

without saying that after volumes of documentation which exist on

highlight=Sabbath.

4

this study written through the centuries, volumes continue to

surface. Why?

The Resurrection and The Lord’s Day

The Apostle Paul and Acts 20:7

Immediate discovery begins in the first century, after the

resurrection of Jesus. Paul’s theophany with the risen Christ

culminated with Christ giving him commission to be an apostle and

teacher to the Gentiles (Acts 9). Based on Acts 20:7, the Apostle

Paul appears to be the first to give any indication of early

Christian Sunday worship.3 McCasland writes that the first

indication of the Lord’s Day observance in the first century is

evidenced by Paul’s statement in Acts 20:7, “on the first day of

the week, when we met for the breaking of bread…”4 McCasland goes

on to say: “we cannot be certain…to what extent Sunday had been

adopted in the church during the first century, though it appears

3 The gospel verses Matthew 28:1, Mark 16:1, Luke 24:1, and John 20:1, 19 also gives support, but outside of John 20:19 there is no scriptural indication that the disciples gathered for Sunday worship.

4  Selby Vernon McCasland, “The Origin of the Lord’s Day,” Journal of Biblical Literature 49, no. 1 (1930): 67.

5

that by middle of the century it consumed importance…strengthened

by the Gospel accounts that Jesus rose from the dead on the first

day, and appeared to the apostles the next Sunday.”5 McCasland made

point to write that the adoption of Sunday worship was

“strengthened” by the Gospel accounts, possibly giving suggestion

there were other factors external to the Gospels.

Barcellos writes of these Gospel accounts as giving sound

support for Christians observing Sunday as the Lord’s Day. He

states, “the first day is the day after Sabbath…the first day of

the week (Matthew 28:1, Mark 16:1, Luke 24:1, John 20:1, 19), when

the Sabbath was past.6 The fact that this is recorded so many

times, according to Barcellos is to show the origin of the church’s

practice of observing the first day.7 These accounts gives sound

justification for the origin of Sunday worship, and shows the

possibility that these early Christians began meeting on Sundays 5 Ibid.6 All of these verses speak of Jesus appearing to Mary Magdalene, with the

exception of John 20:19 where He appears to the disciples that same evening.7 Richard C. Barcellos, “The New Testament Theology of The Sabbath:

Christ, the Change of the Day, and the Name of the Day,” (Reformed Baptist Theological Review, 5, no. 1 (Jan 2008): 47, accessed November 14, 2014, www.galaxie.com.ezproxy.liberty.edu:2048/article/rbtr05-1-03.

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before Paul. Some studies attribute Sunday worship strictly to the

apostolic, rather than the Pauline community in Jerusalem making

Sunday a continuation of the reunion.8 Bacchiocchi quotes P. K.

Jewett giving reason for the unlikeliness that Paul pioneered the

observance of Sunday, “when he is the only New Testament writer

that warns his converts against the observance of days.”9

Bacchiocchi continues to write, “Paul found the custom of worship

on the first day of the week established among Christians when he

began his Gentile mission… first-day worship is of Judeo-Christian

origin.”10 This is sound reasoning but, does this answer suffice

and justify no longer honoring the 4th Commandment?

Views of a Few Church Fathers

Ignatius

An early second-generation church father coming after the

deaths of the disciples (minus John), Ignatius welded great 8 Samuele Bacchiocchi, From Sabbath to Sunday, A Historical Investigation of the Rise of

Sunday Observance in Early Christianity (Rome: The Pontifical Gregorian University Press, 1977), 132-133.

9 Ibid.10 Ibid.

7

influence upon Christian thinking throughout the Roman world.

Historical scholarship place him living circa 35-50 to 98-117 C.E.

Mentioning of this Bishop of Antioch is for the purpose of showing

a baseline for the solidifying of Sunday worship. Love quotes

Tertullian’s (4th Century) writing that apostle John terming Sunday

as the Lord’s Day found acceptance with the early Christians, where

he names Ignatius as giving evidence to the same.11 He supplied

further that the early churches composed of Jewish Christians,

though admitting to the rest of Sunday, retained also the

Sabbath.12 Ignatius was the first to speak of the Catholic Church

as the universal church.13 This is significant as showing the

continued influence Rome and the Catholic Church had on Western

Christianity. In his text Magnesians, Ignatius urged a separation

from Judaism, encouraging the adoption of Sunday.14 The above 11 Love, William De Loss, “The Sabbath: The Change Of Observance From The

Seventh To The Lord’s Day: Testimony of The Fathers,” Bibliotheca Sacra 37, no: 148 (Oct 1880): 670-671, accessed November 9, 2014, htttp://www.galaxie.com.ezproxy.liberty.edu:2048/article/bsac037-148-03?highlight=Sabbath.

12 Ibid.13 Ferguson, 58.14 Bacchiocchi, 233.

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information begins to bring to light the evolving nature of the

Christian practice of Sunday observance. Did Christians abandon

God’s 4th Commandment to keep the seventh day holy?

Love, in another article quotes Ignatius as speaking that the

fourth commandment was “limited as statute…is no longer binding…no

longer formally prescriptive…not for us an outward ordinance.”15 By

this statement Love explains that Ignatius message implied that to

live by the Jewish law of Sabbath denies grace given by God through

Jesus. He quotes Ignatius, “…therefore, having become his

disciples, learn to live according to Christianity, for

“Christianity did not believe into Judaism, but Judaism into

Christianity.””16

Justin Martyr

Born in a Roman colony whose philosophy rested in Middle

Platonism Justin regarded Christianity as the goal of human

15 Love, 1881, 264.

16 Ibid.

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searching. He was an apologetic against the Jews.17 It is possible

that his anti-Judaic hostilities were justified due the hostile

environment in Rome during that time.18 Bacchiocchi writes further

that Jewish hostilities toward Christians were intense, provoking

an understandable resistance by them perhaps leading someone like

Justin to strike against their Sabbath institution.19

Of importance, is Justin’s statement in one of his writings

that the assembly of the Christians took place “on the day of the

Sun”, because it is the first day on which God, transforming the

darkness and prime matter, created the world; and our Lord Jesus

arose from the dead on the same day. Justin continues that Christ

was crucified on the day before Saturn and on the day after, Sunday

he appeared to his Apostles and disciples teaching them the things

which we pass on to you for consideration.20 It is interesting to

note that the name Saturday is a derivative of the Latin Saturn.

Here, Justin supplies us with a type of Greco-Roman, Middle 17 Ferguson, 72.18 Bacchiocchi, 227.19 Ibid., 22920 Ibid, 230.

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Platonism syncretistic ideology evident of his time, mixing

worshipping of the planets and stars with the resurrection of

Christ and Sunday worship. Justin was the most influential of the

second-century fathers, undoubtedly he had major influence on the

development of Christianity, that is, Christian Roman Catholic

Christianity. Was there any hint of truth to Justin’s statement

that one reason for Sunday worship related to the Sun?

What Saith Church Fathers of The Old Catholic Church?

Tertullian converted to Christianity in 185 C.E. He repelled

the charge of opposers (perhaps citing Justin) that Christians

worshipped the sun. In Love’s writing, the findings of Neander’s

research to the deferring of doing business on Sunday was

indicative of the transfer of the law of the Jewish Sabbath to

Sunday.21 Indeed this shows a level of syncretism. Origen offered

the sentiments of Tertullian and Clement of Alexander that the

Sabbath should be kept perpetually as the Lord’s Day. Eusebius,

Bishop of Caesarea, 315 C.E. stated that Constantine appointed the

21 Love, 1880, 670.

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first day as the day of the Lord, not that he originated it. The

Nicene Council of 325 C.E. assumed the customary observance by

Christians of the Lord’s Day, and that Easter should also be

celebrated on that day. This ask the question, if Sunday was chosen

as the Lord’s Day for weekly worship because this is the day Jesus

rose from the dead (third day), why is Easter commemorated as the

day of His resurrection? In this sense, it would seem that every

Sunday should be Easter. In an out-of-the-box sense, Sunday should

be called Easterday. Augustine, Bishop of Hippo in 395 C.E. made

statement to Paustus, a Manichaen (Gnostic), “what you call Sunday,

we call the Lord’s Day; and we do not worship the sun, but

commemorate the Lord’s resurrection.”22 Additional study surely

will shed more knowledge concerning this seeming ambiguity.

However, we see by now that the Fourth Commandment was not

abrogated, only the day of observation. Coleman agrees, yet he

writes:

22 Ibid., 674-675.

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These authorities clearly show that the primitive fathers were far from

establishing any new institution for religious worship. Even though right in

practice they were wrong in theory; or rather their theoretical views of the

Lord’s Day, so far as they are now known, were the crude conceptions of

minds biased by controversy.23

Coleman continues, “The Roman Catholic Church, in process of time

encumbered their worship with a multitude of ceremonies, surpassing

those even of the Jewish or pagan ritual.”24

Into Modernity

Protestant Reformation

From the Early Church until the late 15th to 16th century

rule and doctrine by the Catholic Church for all intrinsic

purposes remained the same. Beginning in the late 15th

century discontent brewed towards the Catholic Church not

because of dissent over Sunday worship, for by now this was

well established. Enns note this period as the Renaissance, 23 L. Coleman, “Historical Sketch Of The Christian Sabbath,” Bibliotheca Sacra

1, no. 3 (Aug. 1844): 537-538.24 Ibid.

13

marked by an increase of education and a time when the minds

of people were opened both socially and economically as

attributes contributing to the Reformation.25 However, most

significant was religion. One in particular was sale of

indulgences, a practice that for a price, given to Church, a

person could receive forgiveness of sin. With the

publication of the New Testament written by Erasmus in

Greek, and with the advent of the printing press Reformers

and Christian humanists began to realize the practices and

corruption of the papacy.

The Reformers ushered in the Protestant Reformation.

Looking closely, we see the word protest. Their leaders were

Ulrich Zwingli, Martin Luther and John Calvin. Enns writes

that a new day had dawn when these men began to teach the

doctrine of justification by faith.26 Coleman says of this

group:

25 Paul Enns, The Moody Handbook of Theology (Chicago: Moody Publishers, 2008),471.

26 Ibid.

14

In opposition… the reformers engaged with such spirit that they not only

found no time for a thorough discussion of the true doctrine of the

Sabbath, but in their zeal to oppose these errors, ran, themselves, into the

contrary extreme.27

Is Coleman making a statement that Reformers failed to study

all of the doctrine of the Catholic Church? Perhaps so, Luther

focused on baptism and the Lord’s Supper, and Calvin, the

sovereignty of God. Still, perhaps not, for the Lord’s Supper was

part of Jesus preparing people for His death, which connects His

resurrection and God’s sovereignty solidifies the immutability of

His Fourth Commandment. Yet, it could be possible that these men

made assumptions, believing what was taught by their predecessors.

By adopting certain creeds of the Early Church Fathers they

remained under Catholic persuasion. This ask the question, of those

who accept themselves as Judeo-Christian, are we? Judeo-

Christian is a term used since the 1950s to encompass the common

ethical standards of Christianity and Judaism, such as the Ten

27 Coleman, 538.

15

Commandments (Wikipedia). This shows we are. However, Christianity

separated from Judaism and part of the separation related to

Sabbath as being honored on Sunday, renaming it to the Lord’s Day,

rather than the Judaic Saturday, Sabbath, the day commanded by God

to honor of Him.

The Sabbath Not Abrogated

John Calvin’s teaching on the Fourth Commandment from the

Geneva Catechism of 1560 sheds interesting light on the Reformist

view. Part of the catechism dealt with the Sabbath. In it he taught

that the seventh-day of rest is not absolute, only that we are to

work for six days and rest the seventh, (meaning the seventh-day

could be any day of the week.) To capsulate part of this catechism

Calvin taught that prohibitions of labor defined (in the 4th

Commandment) was separate and peculiar and the observance of rest,

part of the old ceremonies (dispensation) was abolished by the

advent of Christ. He spoke that this fourth-commandment was

ceremonial in terms of spiritual rest, and polity, meaning because

of the weakness of man’s failure for daily Sabbath observance, a

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day is specially appointed for observance. This makes the seventh

day necessary, yet not because of the view of daily observance.28

Not in entirety, but for a 21st century mind, this is confusing to

say the least, yet this catechism was part of the tapestry of the

reformers. Two more item needs mentioning.

Why, then is a certain day appointed to figure it (the seventh-day)?

There is no necessity that the reality should agree

with the figure in every respect, provided it be

suitable in so far as is required for the purpose of

figuring.29

This appear to mean that the doctrine of Sabbath he taught did not

have to agree with the one of the old dispensation as long as it is

suitable. This statement seems to deny the immutability of God, a

necessary and pertinent doctrine of Christian theology in the

modern mindset, (this does not address the postmodern mindset).

28 W. D. Davies, W.D. “Keeping the Sabbath: John Calvin’s Teaching on the Fourth Commandment,” Reformation and Revival” 6, no. 3 (1997):185-186, Accessed November 9, 2014, http://www.galaxie.com.ezproxy.liberty.edu:2048/article/rar06-3-09?highlight=Sabbath.

29 Ibid.

17

Lastly, he states that we must give heed to what this figure means,

namely that being engrafted into the body of Christ…we cease from

our works, and so resign ourselves to the government of God.30

Hopefully deeper research will show that by ceasing from works he

spoke of Paul’s teachings that we are saved by grace through faith,

not by works (Eph. 2:8-9). Calvin mentions in this same teaching,

the engrafting into the body of Christ. This essay cannot address

what appears as an unclear statement. Is he speaking in terms of

Replacement Theology, which is a cornerstone of Reformed Theology,

or is he relating work to the ceremonial Sabbath which if a person

does no work, qualifies them for salvation? Enns writes that

Replacement Theologians use Gal. 3:29 to support this doctrine,31

yet there is also Romans 11:17-21 which can bring this ideology

into question.

Evangelism is an outgrowth of the Reformation, besides certain

distinctions she is clearly a child of Catholicism, mixed with

Judaism. It becomes possible then that theoretically the disciples

30 Ibid.31 Enns, 537-538.

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of Jesus began to meet on Sundays because this was the day of his

resurrection. This became tradition. Rome, being the melting pot of

Western Civilization experienced a convergence of Jewish Christians

and Gentile Christians and Hellenist, those Jews of Greco-Roman

persuasion. The religions mixed to a degree resulting in an

eventual separation between Jews and Christians. The Catholic

Church became the authority of religion adopting, or designating

Sunday as the official day of worship, including Easter. This

became tradition, and remains so today. This point (tradition)

could be argued both for and against the reasoning for Sunday

worship. In Mark 7:7-8 Jesus spoke to the Pharisees, “Howbeit in

vain do they worship me, teaching for doctrines the commandments of

men. For laying aside the commandment of God, ye hold the tradition

of men, as the washing of pots and cups: and many other such like

things ye do.” (KJV) Paul, use the similar wording, “Beware lest

any man spoil you through philosophy and vain deceit, after the

tradition of men, after the rudiments of the world, and not after

Christ (Col. 2:8).

19

But is this the end and all of it? Certainly not, for the

debate continues. What issues and scriptures exist to support or

deny each side of the weekend?

Scriptural Battles

Acts 20:7. “And upon the first day of the week, when the

disciples came together to break bread, Paul preached unto them,

ready to depart on the morrow; and continued his speech until

midnight.” Technically it was the first of the week, if looked at

from a Jewish perspective. Their day begins at sundown as

established by God in Gen. 1:5, who can refute this? From this

perspective it becomes easy to understand Paul teaching from

sundown to midnight. This makes sense because sensibly speaking how

easy is it to preach from morning till midnight? It has been done

but in this instance, though a conjecture, seems unlikely.

Breaking of bread and drinking a cup of wine was also

performed at the end of the Sabbath. Termed Havdalah, it celebrated

the closing or end of the Sabbath and the beginning of the first

20

day of the week.32 Would this be any different than Acts 2:46 “And

they, continuing daily with one accord in the temple, and breaking

bread from house to house, did eat their meat with gladness and

singleness of heart.” (KJV), or Acts 20:11, “When he therefore was

come up again, and had broken bread, and eaten, and talked a long

while, even till break of day, so he departed.” Breaking bread

daily was a Jewish common practice, so much so that Dibble writes

(concerning scholastic writings on the significance of the

sacrament) that “the early Christians were of such one mind

concerning its meaning that instruction was felt to be needless.33

Even this issue is debatable. This paper address it for the purpose

of the theological debate concerning the Lord’s Supper and its

involvement and significance to Sunday and Sabbath worship. The

same can be addressed for the Gospel accounts of the time of day.

Mary Magdalene went to the sepulcher of Jesus on the first day

(Mat. 28:1, Mark 16:1, Luke 24:2, John 20:1). The concept of “at

32 Hayim Donin, “Havdalah: The Ritual and the Concept,” Tradition, 3 no 1 (Fall 1960): 60-61.

33 Charles Lemuel Dibble, “Primitive Symbolism in the Breaking of Bread,” Anglican Theological Review, 5 no. 3 (Dec. 1922): 188. 

21

the end of the Sabbath” can be turned into a technicality in terms

of polemics and time.

Sabbath Was Made for Man and Not Man for the Sabbath

This verse Jesus spoke in Mark 2:27 is the crux of proof some

use for the validity of Sunday worship. Hilton writes that Jesus

restored the foundation God instituted in the Sabbath. The Old

Covenant and Law was dissolved with the inauguration of the Spirit.

34 Hilton writes further, “Because of Jesus’ teaching and that of

the rest of the New Testament, the early church saw no need to

continue observing the Sabbath. Instead, (they) began to worship on

Sunday.” 35 In distinguishing Sunday from Sabbath, the former was a

day to celebrate the death and resurrection of Christ and the

latter, a day of ritual rest. He states further that the

relationship of Sabbath and Sunday confused the Early Christians,

34 Hilton, James, “From Sabbath to Lord’s Day: Examining the Ethics of Sunday,” Faith and Mission 17, no. 3 (2000):76, accessed November 5, 2014, http://www.galaxie.com.ezproxy.liberty.edu:2048/article/fm17-3-05?highlight=Sabbath.

35 Ibid., 70.

22

the early church fathers interpreted the Sabbath as a daily

observance resulting in the enforcement of the observance making it

legalistic (and) or ceremonial.36 Note earlier that Calvin taught

the necessity of Sunday worship because of the weakness of men to

observe daily Sabbath.

Feinberg writes: “Every moral principle contained in the ten

commandments (his spelling) has been reiterated under grace by the

spirit…with the single exception of the commandment to keep the

Sabbath.”37 Feinberg’s essay speaks from a perspective of grace.

He also informs the reader of the eschatological aspects of the

Sabbath, as he posits, is the true Sabbath. He writes that the

Sabbath will be reinstituted before the kingdom age, and this age

finds its testimony in both the Old and New Testaments.38

Such is the matter of Sunday over Saturday worship. Has the

issue been solved? No. Is there cross the board agreement on the

36 Ibid., 71-72.37 Feinberg, Charles Lee Feinberg, “The Sabbath and the Lord’s Day,”

Bibliotheca Sacra, 95 no. 378 (1938):187-188, accessed December, 11, 2014, http://www.galaxie.com.ezproxy.liberty.edu:2048/article/bsac095-378-04.

38 Ibid.,188.

23

day, regardless of doctrine? No. Will there ever be? Yes, at the

last dispensation, in the kingdom age.

Summary and Conclusion

The 4th Commandment to honor God on the Sabbath, seventh-day

began in the Old Testament. Since that time, beginning with the

death and resurrection of Christ the name and the day of the week

has changed from Sabbath/Saturday to Sunday/Lord’s Day. The debate

over the correctness of this change has been an issue it seems from

the beginning of its inception. This essay is written to address

why the necessity of the schism and debate. In discovery it became

necessary to understand both Jewish and Christian history which in

all reality is deeply complex. However, enough information was

gleamed to graph a similitude of a picture of the evolvement of the

Lord’s Day, Sunday, and Saturday/Sabbath day of worship. Acts 20:7

appears to give the first indication of Sunday worship when Paul

taught the disciples as they gathered to break bread on the first

day of the week. After the death of Paul and the disciples, others

arose teaching Sunday as the Lord’s Day. In Rome, a mega-center of

24

Christian, Jewish, Hellenistic and Greco-Roman ideology, evolved a

Christianity that accepted, and worshipped the Sabbath as a day of

rest and Sunday as the Lord’s Day. Eventually, through the Catholic

Church, Sunday was governed as the official day of worship. With

the beginning of the Protestant Reformation this doctrine remained,

as it does today. Many are the issues relating to the 4th

Commandment, of which this essay barely skimmed the surface.

However, with the information supplied, the author states:

“Therefore, what is the conclusion of the matter? That depends upon

which side of the weekend one believes is their truth.”

25

Bibliography

Bacchiocchi, Samuele. A Historical Investigation of the Rise of Sunday Observance in Early

Christianity. Rome: The Pontifical Gregorian University Press, 1977.

Barcellos, Richard C. “The New Testament Theology of The Sabbath: Christ, the Change of the

Day, and the Name of the Day,” Reformed Baptist Theological Review, 5, no. 1 (Jan

2008): 43-64. Accessed November 14, 2014, www.galaxie.com.ezproxy.liberty.edu:2048/article/rbtr05-1-03.

Coleman, L. “Historical Sketch Of The Christian Sabbath.” Bibliotheca Sacra 1, no. 3 (1844):

526-552.

Davies, W.D. “Keeping the Sabbath: John Calvin’s Teaching on the Fourth Commandment,”

Reformation and Revival, 6, no. 3 (Summer 1997):185-187. Accessed November 9,

2014, http://www.galaxie.com.ezproxy.liberty.edu:2048/article/rar06-3-

09?highlight=Sabbath.

Dibble, Charles Lemuel. “Primitive Symbolism in the Breaking of Bread,” Anglican

Theological Review, 5 no 3 (Dec. 1922): 187-210. 

Donin, Hayim. “Havdalah: The Ritual and the Concept,” Tradition, 3

no. 1 (Fall 1960): 60-72.

26

Enns, Paul. The Moody Handbook of Theology Chicago: Moody Publishers, 2008.

Feinberg, Charles Lee. “The Sabbath and the Lord’s Day,” Bibliotheca Sacra, 95 no. 378 (Apr

1938):172-194. Accessed December 11, 2014. http://www.galaxie.com.ezproxy.liberty.edu:2048/article/bsac095-378-04.

Ferguson, Everett. Church History from Christ to the Pre-Reformation. Grand Rapids:

Zondervan, 2005.

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Mission 17, no. 3 (2000): 65-76. Accessed November 5, 2014, http://www.galaxie.com.ezproxy.liberty.edu:2048/article/fm17-

3-05?highlight=Sabbath.

Love, William De Loss, “The Sabbath: The Change of Observance From The Seventh To The

Lord’s Day: Testimony Of The Fathers,” Bibliotheca Sacra 37, no:148 (Oct 1880): 661-685. Accessed November 9, 2014,

htttp://www.galaxie.com.ezproxy.liberty.edu:2048/article/bsac037-148-

03?highlight=Sabbath.

____. The Sabbath: Did the Early Fathers Hold That the Fourth Commandment Is Abolished?” Bibliotheca Sacra 38, no. 150 (1881):

255-286. Accessed November 5, 2014,

http://www.galaxie.com.ezproxy.liberty.edu:2048/article/bsac038-150-03?highlight=Sabbath.

27

McCasland, Selby Vernon. “The Origin of the Lord’s Day.” Biblical Literature 49, no.1 (1930):

65-82.