About this blog...

I have read a lot of conflicting material on the subject of the Sabbath and the Lord's Day and because of this I have decided to start my own historical research. I am going back and reading as many historical references as I can find in their original context. This blog will be a summery of what I find.

The Basic Guidelines that I Will Be Following:
- I will not take any quotes out of context.
- I will try to categorize by place and date.
- I will try my best to only post clearly documented material. Where this is not possible, I will not post the material or else I will make it clear that the
material's authenticity is questionable.
- I will keep my personal assumptions to a minimum.

Points of Interest to Me:
- The early Christian church view of Saturday as the Sabbath and Sunday as the Lord's Day.
- The early Celtic church and Saturday Sabbath observance.
- The Roman Catholic Church's claim to have changed the Saturday Sabbath to Sunday.
- The Eastern Orthodox church and how it distinguished between "the Sabbath" (Saturday) and "the Lord's
day" (Sunday).
- The dynamics between modern Christians with different perspectives on this subject.

Saturday, September 3, 2011

Canon XVI.


Canon XVI.

The Gospels are to be read on the Sabbath [i.e. Saturday], with the
other Scriptures.

Notes.

Ancient Epitome of Canon XVI.

The Gospel, the Epistle [apostolos ] and the other Scriptures are to be
read on the Sabbath.

Balsamon.

Before the arrangement of the Ecclesiastical Psalmody was settled,
neither the Gospel nor the other Scriptures were accustomed to be read
on the Sabbath. But out of regard to the canons which forbade fasting
or kneeling on the Sabbath, there were no services, so that there might
be as much feasting as possible. This the fathers prohibit, and decree
that on the Sabbath the whole ecclesiastical office shall be said.

Neander (Kirchengesch., 2d ed., vol. iij., p. 565 et seq.) suggests in
addition to the interpretation just given another, viz.: that it was
the custom in many parts of the ancient Church to keep every Saturday
as a feast in commemoration of the Creation. Neander also suggests
that possibly some Judaizers read on the Sabbath only the Old
Testament; he, however, himself remarks that in this case euangelia and
heteron graphon would require the article.

Van Espen.

Among the Greeks the Sabbath was kept exactly as the Lord's day except
so far as the cessation of work was concerned, wherefore the Council
wishes that, as on Sundays, after the other lessons there should follow
the Gospel.

For it is evident that by the intention of the Church the whole Divine
Office was designed for the edification and instruction of the people,
and especially was this the case on feast days, when the people were
apt to be present in large numbers.

Here we may note the origin of our present [Western] discipline, by
which on Sundays and feast days the Gospel is wont to be read with the
other Scriptures in the canonical hours, while such is not the case on
ferial days, or in the order for ferias and "simples." [177]
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[177] "Simples" (simplici) are distinguished from "doubles" (duplici)
in not having their antiphons said double but only once.
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