Does God Make Mistakescatholicism Audaciously Declares

The Audacity undo what God has set as law.

It is the last great deception that he will bring upon the world. He needs not to assail the whole law; if he can lead men to disregard one precept, his purpose is gained. For "whosoever shall keep the whole law, and yet offend in one point, he is guilty of all." James 2:10. By consenting to break one precept, men are brought under Satan's power. By substituting human law for God's law, Satan will seek to control the world. This work is foretold in prophecy. Of the great apostate power which is the representative of Satan, it is declared, "He shall speak great words against the Most High, and shall wear out the saints of the Most High, and think to change times and laws: and they shall be given into his hand." Dan. 7:25. {Desire of Ages,Ellen G White, A 763.1}

Catholicism audaciously declares

"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. See This Rock

"Protestants... accept Sunday rather than Saturday as the day for public worship after the Catholic Church made the change... But the Protestant mind does not seem to realize that... in observing Sunday, they are accepting the authority of the spokesman for the Church, the pope." Our Sunday Visitor, February 5th, 1950. See This Rock

"Of course these two old quotations are exactly correct. The Catholic Church designated Sunday as the day for corporate worship and gets full credit - or blame - for the change." This Rock, The Magazine of Catholic Apologetics and Evangelization, p.8, June 1997

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

Q. Must not a sensible Protestant doubt seriously, when he finds that even the Bible is not followed as a rule by his co-religionists?

A. Surely, when he sees them baptize infants, abrogate the Jewish Sabbath, and observe Sunday for which [pg. 7] there is no Scriptural authority; when he finds them neglect to wash one another's feet, which is expressly commanded, and eat blood and things strangled, which are expressly prohibited in Scripture. He must doubt, if he think at all...

Q. Should not the Protestant doubt when he finds that he himself holds tradition as a guide?

A. Yes, if he would but reflect that he has nothing but Catholic Tradition for keeping the Sunday holy;... Controversial Catechism by Stephen Keenan, New Edition, revised by Rev. George Cormack, published in London by Burns but this change was made about fifteen centuries before Protestantism was born, and by that time the custom was universally observed. They have continued the custom, even though it rests upon the authority of the Catholic Church and not upon an explicit text in the Bible. That observance remains as a reminder of the Mother Church from which the non-Catholic sects broke away - like a boy running away from home but still carrying in his pocket a picture of his mother or a lock of her hair." The Faith of Millions

"Perhaps the boldest thing, the most revolutionary change the Church ever did, happened in the first century. The holy day, the Sabbath, was changed from Saturday to Sunday. "The Day of the Lord" (dies Dominica) was chosen, not from any directions noted in the Scriptures, but from the Church's sense of its own power. The day of resurrection, the day of Pentecost, fifty days later, came on the first day of the week. So this would be the new Sabbath. People who think that the Scriptures should be the sole authority, should logically become 7th Day Adventists, and keep Saturday holy." Sentinel, Pastor's page, Saint Catherine Catholic Church, Algonac, Michigan, May 21, 1995

"If Protestants would follow the Bible, they would worship God on the Sabbath Day. In keeping the Sunday they are following a law of the Catholic Church." Albert Smith, Chancellor of the Archdiocese of Baltimore, replying for the Cardinal, in a letter dated February 10, 1920.

"The observance of Sunday by the Protestants is homage they pay, in spite of themselves, to the authority of the [Catholic] Church." Monsignor Louis Segur, 'Plain Talk about the Protestantism of Today', p. 213.

What Important Question Does the Papacy Ask Protestants?

Protestants have repeatedly asked the papacy, "How could you dare to change God's law?" But the question posed to Protestants by the Catholic church is even more penetrating.

Here it is officially: "You will tell me that Saturday was the Jewish Sabbath, but that the Christian Sabbath has been changed to Sunday. Changed! but by whom? Who has authority to change an express commandment of Almighty God? When God has spoken and said, Thou shalt keep holy the seventh day, who shall dare to say, Nay, thou mayest work and do all manner of worldly business on the seventh day; but thou shalt keep holy the first day in its stead?

This is a most important question, which I know not how you can answer. You are a Protestant, and you profess to go by the Bible and the Bible only; and yet in so important a matter as the observance of one day in seven as a holy day, you go against the plain letter of the Bible, and put another day in the place of that day which the Bible has commanded.

The command to keep holy the seventh day is one of the ten commandments; you believe that the other nine are still binding; who gave you authority to tamper with the fourth? If you are consistent with your own principles, if you really follow the Bible and the Bible only, you ought to be able to produce some portion of the New Testament in which this fourth commandment is expressly altered." *Library of Christian Doctrine: Why Don't You Keep Holy the Sabbath-Day? (London: Burns and Oates, Ltd.), pp. 3, 4.

'I have repeatedly offered 1,000 to anyone who can prove to me from the Bible alone that I am bound to keep Sunday holy. There is no such law in the Bible. It is a law of the holy Catholic Church alone. The Bible says 'Remember the Sabbath day to keep it holy.' The Catholic Church says, No. By my divine power I abolish the Sabbath day and command you to keep holy the first day of the week. And lo! The entire civilized world bows down in reverent obedience to the command of the Holy Catholic Church." Priest Thomas Enright, C.S.S.R., February 18, 1884, Printed in the American Sentinel, a New York Roman Catholic journal in June 1893, p. 173.

"There is but one church on the face of the earth which has the power, or claims power, to make laws binding on the conscience, binding before God, binding under penalty of hell-fire. For instance, the institution of Sunday. What right has any other church to keep this day? You answer by virtue of the third commandment (the papacy did away with the 2nd regarding the worship of graven images, and called the 4th the 3rd), which says 'Remember that thou keep holy the Sabbath day.' But Sunday is not the Sabbath. Any schoolboy knows that Sunday is the first day of the week. I have repeatedly offered one thousand dollars to anyone who will prove by the Bible alone that Sunday is the day we are bound to keep, and no one has called for the money. It was the holy Catholic Church that changed the day of rest from Saturday, the seventh day, to Sunday, the first day of the week." - T. Enright, C.S.S.R., in a lecture delivered in 1893.

'Of course the Catholic Church claims that the change was her act. And the act is a mark of her ecclesiastical power and authority in religious matters.' C. F. Thomas, Chancellor of Cardinal Gibbons, in answer to a letter regarding the change of the Sabbath, November 11, 1895.

"Tradition, not Scripture, is the rock on which the church of Jesus Christ is built." Adrien Nampon, Catholic Doctrine as Defined by the Council of Trent, p. 157

"The Pope is of so great authority and power that he can modify, explain, or interpret even divine law". The pope can modify divine law, since his power is not of man, but of God, and he acts a vicegerent of God upon earth" Lucius Ferraris, Prompta Bibliotheca, art. Papa, II, Vol. VI, p. 29.

"The leader of the Catholic church is defined by the faith as the Vicar of Jesus Christ (and is accepted as such by believers). The Pope is considered the man on earth who "takes the place" of the Second Person of the omnipotent God of the Trinity." John Paul II, Crossing the Threshold of Hope, p. 3, 1994

"...pastoral intuition suggested to the Church the christianization of the notion of Sunday as "the day of the sun", which was the Roman name for the day and which is retained in some modern languages.(29) This was in order to draw the faithful away from the seduction of cults which worshipped the sun, and to direct the celebration of the day to Christ, humanity's true "sun"." John Paul II, "Dies Domini," 27. The day of Christ-Light, 1998 (Prominent protestant leaders agree with this statement - See above for a statement by Dr. E. T. Hiscox, author of the 'Baptist Manual')

"The Sun was a foremost god with heathen-dom...The sun has worshippers at this hour in Persia and other lands... There is, in truth, something royal, kingly about the sun, making it a fit emblem of Jesus, the Sun of Justice. Hence the church in these countries would seem to have said, to 'Keep that old pagan name [Sunday]. It shall remain consecrated, sanctified.' And thus the pagan Sunday, dedicated to Balder, became the Christian Sunday, sacred to Jesus." William Gildea, Doctor of Divinity, The Catholic World, March, 1894, p. 809

"The retention of the old pagan name of Dies Solis, for Sunday is, in a great measure, owing to the union of pagan and Christian sentiment with which the first day of the week was recommended by Constantine to his subjects - pagan and Christian alike - as the 'venerable' day of the sun." Arthur P. Stanley, History of the Eastern Church, p. 184

"When St. Paul repudiated the works of the law, he was not thinking of the Ten Commandments, which are as unchangeable as God Himself is, which God could not change and still remain the infinitely holy God."-Our Sunday Visitor, Oct. 7, I951.

"Question: How prove you that the Church hath power to command feasts and holydays?

Answer: By the very act of changing the Sabbath into Sunday, which Protestants allow of; and therefore they fondly contradict themselves, by keeping Sunday strictly, and breaking most other feasts commanded by the same Church." Henry Tuberville, An Abridgment of the Christian Doctrine (1833 approbation), p.58 (Same statement in Manual of Christian Doctrine, ed. by Daniel Ferris [1916 ed.], p.67)

"Some theologians have held that God likewise directly determined the Sunday as the day of worship in the NEW LAW, that he himself has explicitly substituted sunday for the Sabbath. But this theory is entirely abandoned. It is now commonly held that God simply gave His church the power to set aside whatever day or days she would deem suitable as holy days. The church chose sunday, the first day of the week, and in the course of time added other days as holy days." - Vincent J. Kelly, Forbidden Sunday and Feast-Day Occupations, Washington, DC, Catholic University of America Press, Studies in Sacred Theology, No. 70.,1943, p. 2.

"If we consulted the Bible only, we should still have to keep holy the Sabbath Day, that is, Saturday, with the Jews, instead of Sunday;..." - "A Course in Religion for Catholic High Schools and Academies", by Rev. John Laux M.A., Benzinger Brothers, 1936 edition, Part 1.

"Sunday is a Catholic institution, and... can be defended only on Catholic principles... From beginning to end of Scripture there is not a single passage that warrants the transfer of weekly public worship from the last day of the week to the first." Catholic Press, Aug. 25, 1900 "The Sabbath was Saturday, not Sunday. The Church altered the observance of the Sabbath to the observance of Sunday. Protestants must be rather puzzled by the keeping of Sunday when God distinctly said, 'Keep holy the Sabbath Day.' The word Sunday does not come anywhere in the Bible, so, without knowing it they are obeying the authority of the Catholic Church." Canon Cafferata, The Catechism Explained, p. 89.

'Reason and sense demand the acceptance of one or the other of these alternatives: either Protestantism and the keeping holy of Saturday, or Catholicity and the keeping holy of Sunday. Compromise is impossible.' John Cardinal Gibbons, The Catholic Mirror, December 23, 1893.

see the "Does God have a Holy day? video here

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Why Are There 39 Types

By Rabbi Dr. Israel Drazin

These hints are based on two rabbinical teachings that are applied by the rabbis at times: (1) When facts or incidents are placed near one another in the Bible, one can derive a lesson from the juxtaposition. (2) A halakhah can be learned from such things as counting the number of times an item appears in the Torah.

Thus the rabbis stated:

o Because the Sabbath is mentioned near the laws of the building of the Tabernacle, we are informed that those labors necessary to construct the Tabernacle are forbidden on the Sabbath.

o Since the term melakhah is found in the discussion of the Sabbath and appears thirty-nine times in the Bible, Scripture is teaching that there are thirty-nine categories of proscribed work on this holy day.

Some scholars who attempt to find reasons for the commandments, such as Rabbi Samson Raphael Hirsch, suggest that the thirty-nine categories are comprised of melekhet machshevet, a phrase found in Exodus 35:33 which they translate as "creative acts." Creative acts, they say, are forbidden on the Sabbath to remind Jews that God created the world, ceasing to perform acts of creation on the first Sabbath.

Critics of these views point out that no hint of the thirty-nine labors exists in the Torah itself, and that the register of prohibitions is clearly rabbinical in origin. If the Torah wanted to teach that work performed in the Tabernacle or creative acts should not be done on the Sabbath, it would have stated this clearly. Furthermore, the claim that the word melakhah appears only thirty-nine times in the Bible is incorrect. The word appears more than thirty-nine times - it is present in 166 verses throughout the entire Bible, including sixty-five in the Pentateuch alone.

Additionally, hundreds of jobs were performed by Tabernacle workers but were not included in the thirty-nine categories listed by the rabbis, such as carrying work instruments and other items in the Tabernacle structure, washing before and after work and before and after eating, setting the table to eat, using utensils in eating and drinking, cleaning the table after the meal, and clearing work areas when work were completed. Why were these activities not listed as acts prohibited on the Sabbath?

Many "creative acts" in the building of the Tabernacle are also not on the list of forbidden Sabbath activities, such as measuring boards and cloths and placing them in their proper places in the Tabernacle based on the measurements, as well as counting, reading, studying, giving directions to subordinates, and other activities for which a specialist is generally consulted.

Even rabbis who contend that the list of prohibited Sabbath labors was derived from the Torah recognize that there are more than thirty-nine categories of work that are disallowed on the Sabbath. Mekhilta d'Rabbi Shimon bar Yochai, for example, adds, in its concluding paragraph, acts unbecoming the tone of the Sabbath day, as well as buying, selling, loaning, placing an article in deposit, legal judgments, legal claims, appeals, other court activities, marriage, divorce, and accounting - eleven more. The Midrash cites what it considers to be scriptural proof for each of these items.

Why, then, if the sages themselves recognized that more than thirty-nine activities were prohibited on the Sabbath, were thirty-nine banned behaviors chosen and not another number? Also, why did the rabbis (in such places as Mishnah Shabbat 73a and the Babylonian Talmud, Shabbat 49b) call the number arba'im chaser achat, "forty minus one"? Why did they not simply say thirty-nine?

The Significance of the Number Forty

The number forty is a symbolic figure associated in Jewish thought with a long period or large number of difficulties. It reminds Jews, for example, of the forty years of struggle, exertion and challenges faced by the Israelites as punishment for accepting the wrong-headed assessment of the ten spies sent to evaluate the land of Canaan and for the Israelites' refusal to rely on the divine assurances and advance in armed battle to conquer the land.

The number also recalls the forty days and nights when the flood raged and destroyed all earthly inhabitants; only Noah, his family and the animals he sequestered on the ark were saved.

The number forty brings to mind the forty days and nights that Moses spent on Mount Sinai, with no one but God, without food and drink. This was a period of deep mental and physical exertion, in which he obtained the Decalogue from God, learned its meaning and brought it to the Israelites.

The Meaning of the Words "Forty Minus One"

The unusual phrase "forty minus one" appears to have special meaning, for if it did not, the number thirty-nine would have been used. Aside from being employed in reference to the Sabbath in Mishnah Shabbat 7:2, "forty minus one" is also utilized as the count for the lashes inflicted as punishment upon certain criminals for certain crimes in Mishnah Makkot 3:1-10.

The rabbis were conscious of the severity of the thirty-nine lashes and the enormous strain and bodily destruction it produced, as they stated in Mishnah Makkot 3:10. Only a few rather strong men, undoubtedly, could endure so many harsh beatings. It is, therefore, more than likely that they rarely inflicted the full count of thirty-nine lashes. Indeed, the rabbis required that a doctor examine and evaluate a prisoner's physical condition before lashes were inflicted, and, if the doctor determined that the criminal could not stand the large number of whippings, the amount was reduced. Thus, it should be clear that the number "forty minus one" is more symbolic than real. Why, then, did the rabbis choose the phrase "forty minus one"?

It seems that the rabbis wanted to say two things. First, as indicated by the symbolism of the number forty, the criminal deserved a harsh and unpleasant punishment because of his misdeed. Second, by reducing the number and making it clear that they were decreasing it by using the phrase "forty minus one," they were teaching that people must not act ruthlessly without sensitivity and consideration - even with criminals.

Applying This Concept to Shabbat

Consistent with the usage of the phrase with corporal punishment, it appears that the rabbis were teaching two lessons. First, by mentioning forty, which denotes difficulty, they made it clear that Shabbat should be a day when Jews scrupulously abstain from creative acts. The abstention should be more than symbolic; it must be noticeable, clear, obvious, unambiguous - an unmistakable demonstration of a fundamental Jewish idea, that Jews are thinking of God and recalling that He created the world and ceased creative acts on the Shabbat. This demonstration can only occur when a significant number of acts are noticeably disallowed on the Shabbat.

But the rabbis also stressed a second lesson. The Sabbath is not a sad negative day devoted to abstentions and ascetic behaviors, a time, as the ancient Sadducees insisted, when Jews sequester themselves in their homes, set themselves apart from company, and sit in the dark and cold without light and fire. The rabbis insisted that the Sabbath is a day of pleasures.

Beside thirty-nine seemingly negative certainly restrictive melakhot, the rabbis instituted sabbatical laws that emphasize the enjoyment and spiritual elevation of the holy day, such as eating delicious foods, imbibing tasty drinks, beginning meals with a blessing and wine, wearing one's best clothes, devoting time to study and self improvement, and starting the Sabbath with the lighting of candles, symbolizing the light, warmth and joy that mark the anti-Sadducean quality of the Sabbath.

Thus, the Sabbath labors are "forty minus one," marking a day in which Jews understand both the rigorous duty to remember God and the delightful duty to do so with joy.

Summary

The rule banning "forty minus one" types of activities on the Sabbath raises many questions, including why the rabbis selected thirty-nine labors and used the term "forty minus one" to describe this count when there are clearly more than thirty-nine prohibited categories of labor on the Sabbath.

Since many ancient arduous activities were associated with forty, the number came to symbolize difficulties and work performed with rigor. The rabbis may have used the word forty with the Sabbath as a symbol to challenge Jews to demonstrate the meaning of the Sabbath; the Sabbath reminds Jews that God created the world, and they mark it by abstaining from a list of creative activities, just as God ceased performing acts of creation on the original seventh day.

By reducing forty by one and phrasing the number of restricted Sabbath activities as "forty minus one" rather than thirty-nine, the rabbis were symbolically reducing the difficulties. They were emphasizing that despite the need to remember and demonstrate the fundamental lesson of the Sabbath, the Jew must also understand that the Sabbath is not a gloomy time, but a day of delights, joy and self improvement.

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