The Protestant – Part 3

TimeWatch Editorial
December 08, 2016

In part 2 of “The Protestant” we saw that the Catholic Mirror presented a strong argument for the legitimacy of the Saturday Sabbath as found in the Bible. The
Catholic Mirror, article “The Christian Sabbath,” published on Sept. 9, 1893, ended with the following.

“Hence the conclusion is inevitable; viz., that of those who follow the Bible as their guide, the Israelites and Seventh-day Adventists have exclusive weight of evidence on their side, whilst the Biblical Protestant has not a word in self-defense for his substitution of Sunday for Saturday.” T
he Catholic Mirror, “The Christian Sabbath,” Sept. 9, 1893

The article continues on September 16, to further clarify the accuracy of the Biblical position of the Sabbath. Please forgive the reminder that the following paragraph is coming from the Catholic Mirror in the year 1893.

“Having proved to a demonstration that the Redeemer, in no instance, had, during the period of His life, deviated from the faithful observance of the Sabbath (Saturday), referred to by the four evangelists fifty-one times, although He had designated Himself "Lord of the Sabbath," He never having once, by command or practice, hinted at a desire on His part to change the day by the substitution of another and having called special attention to the conduct of the apostles and the holy women, the very evening of His death, securing beforehand spices and ointments to be used in embalming His body the morning after the Sabbath (Saturday), as St. Luke so clearly informs us (Luke chapter 24 and verse 1), thereby placing beyond peradventure, the divine action and will of the Son of God during life by keeping the Sabbath steadfastly;”
The Catholic Mirror, “The Christian Sabbath,” Sept. 16, 1893

This is not all of the presented argument. The article then expands to include the practices of the Apostles after the departure of Christ. Biblical texts are presented to support the presented facts. The approach to the presentation demands that I again remind you that this accuracy of the scriptural revelation is coming from the “Catholic Mirror.

“The Word called attention to the action of Christ’s living representatives after his death, as proved by St. Luke; having also placed before our readers the indisputable fact that the apostles for the following thirty years (Acts) never deviated from the practice of their divine Master in this particular, as St. Luke (Acts chapter 18 and verse4) assures us: "And he (Paul) reasoned in the synagogues every Sabbath (Saturday), and persuaded the Jews and the Greeks." The Gentile converts were, as we see from the text, equally instructed with the Jews, to keep the Saturday, having been converted to Christianity on that day, "the Jews and the Greeks" collectively.” The Catholic Mirror, “The Christian Sabbath,” Sept. 16, 1893

The author then moves on to describe the entry of “Sunday” in the scriptures. This investigation clearly expresses the idea that there still is no mention of a change of the day. Again I must insist on repeating the fact that this study is published in the Catholic Mirror, under the subject “The Christian Sabbath.” The date of the publication is September 16, 1893. The reason for my constant reminder of the source of the study is that the more you read, the more likely you are to assume that this information is being provided by a Sabbath Keeper. It is not. So let us continue to see how the argument of the Catholic Mirror progresses.

“The first reference to Sunday after the resurrection of Christ is to be found in St. Luke's Gospel, chapter 24 from verse 33 to verse 40 and in St. John's chapter 20 and verse 19. The above texts themselves refer to the sole motive of this gathering of the part of the apostles. It took place on the day of the resurrection (Easter Sunday), not for the purpose of inaugurating "the new departure" from the old Sabbath (Saturday) by keeping "holy" the new day, for there is not a hint given of prayer, exhortation, or the reading of the Scriptures, but it indicates the utter demoralization of the apostles by informing mankind that they were huddled together in that room in Jerusalem "for fear of the Jews," as St. John, quoted above, plainly informs us.” The Catholic Mirror, “The Christian Sabbath,” Sept. 16, 1893

How frequently has the argument been put forward by Protestants that these texts support the idea that the Sabbath was changed? Yet the Catholic Mirror rejects that argument. The author now continues to make his point. The author, again, is writing in the Catholic Mirror on the subject of “The Christian Sabbath.” He continues.

“The second reference to Sunday is to be found in St. John's Gospel, the 20th chapter, verses 26 to 29: And after eight days, the disciples were again within, and Thomas with them." The resurrected Redeemer availed Himself of this meeting of all the apostles to confound the incredulity of Thomas, who had been absent from the gathering on Easter Sunday evening. This would have furnished a golden opportunity to the Redeemer to change the day in the presence of all His apostles, but we state the simple fact that, on this occasion, as on Easter day, not a word is said of prayer, praise, or reading of the Scriptures.” The Catholic Mirror, “The Christian Sabbath,” Sept. 16, 1893

All of the energy that has been expended in refuting the arguments that Protestants have been making that these texts provide evidence that the Sabbath was changed, could have been redirected to some other activity and the Protestant might have been referred to the Editor of the Catholic Mirror. The paper continues.

“The third instance on record, wherein the apostles were assembled on Sunday, is to be found in Acts, chapter 2 and verse 1: "The apostles were all of one accord in one place." (Feast of Pentecost — Sunday) Now, will this text afford to our Biblical Christian brethren a vestige of hope that Sunday substitutes, at length, Saturday? For when we inform them that the Jews had been keeping this Sunday for 1500 years, and have been keeping it for eighteen centuries after the establishment of Christianity, at the same time keeping the weekly Sabbath, there is not to be found either consolation or comfort in this text.” The Catholic Mirror, “The Christian Sabbath,” Sept. 16, 1893

The argument being presented on this subject by the Catholic Mirror is still not finished. We will continue in Part 4.

Cameron A. Bowen

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