The Sabbath a Fast Day
About the year A. D. 200, the Church of Rome turned the Sabbath into a fast day, evidently to make the Sabbath disreputable. Says Mr. James, before the University of Oxford-ChSa 91.5
“The Western church began to fast on Saturday at the beginning of the third century.”ChSa 92.1
Dr. Charles Hase, of Germany, says:ChSa 92.2
“The Roman Church regarded Saturday as a fast day in direct opposition to those who regarded it as a Sabbath. Sunday remained a joyful festival,” etc-Ancient Church History, part 1, div. 2, AD. 100-312, sec. 69.ChSa 92.3
Says the great German historian, Neander:ChSa 92.4
“In the Western churches, particularly the Roman, where opposition to Judaism was the prevailing tendency, this very opposition produced the custom of celebrating the Saturday in particular as a fast day.”-Neander, p. 186.ChSa 92.5
By Judaism is doubtless meant the observance of the Sabbath. Fasting is never popular, and of course, seeing the Sunday was made as joyful a day as possible, the Sabbath was disliked. The Eastern churches did not follow in this practice of fasting on the Sabbath for a long time, and censured the Roman Church for doing it.ChSa 92.6
The Roman Church made the first edict in behalf of Sunday. It required the observance of the Passover on the Sunday following Good Friday, while the great majority of the other churches celebrated it on the fourteenth day of the first month, no matter what day of the week this might be. Victor, bishop of Rome, in the year 196, tried to impose this upon all the churches; that is, to compel them to observe it on Sunday. Dowling calls it the “earliest instance of Roman assumption.” The churches of Asia Minor would not comply with his wishes. Bower says that upon receipt of their letter saying this, Victor, giving way “to an impotent and ungovernable passion, published bitter invectives against all the churches of Asia,” etc.-History of the Popes, under Victor.ChSa 92.7
Constantine’s edict in behalf of the “venerable day of the sun” went forth backed by the whole influence of Rome, A. D. 325, through the powerful influence of Constantine, where, indeed, it had its source. At the Council of Nicaea, the position of the Roman Church concerning the celebration of the Passover on Sunday, was carried through. Thus Rome secured a victory in behalf of Sunday.ChSa 92.8
One special reason urged by the emperor in behalf of Sunday was this: “Let us, then, have nothing in common with the most hostile rabble of the Jews.” This hatred of the Jews was one of the strongest causes why the Sabbath was suppressed. Sylvester, bishop of Rome at this time, and Eusebius, the historian, were special favorites of the emperor, and doubtless used their utmost influence with him to bring about these results.ChSa 93.1
We see, therefore, the Roman influence in all these moves to suppress the Sabbath. They culminated in the Council of Laodicea, AD. 364, when the keeping of the Sabbath was denounced, and those who observed it were placed under a curse. Who can fail to see the leading spirit in this movement? Whenever the Roman Church has had authority, the Sabbath has been degraded. It continued much longer in the Eastern churches than in the Western, where the Roman influence was paramount. After the removal of the capital city from Rome to Constantinople by the emperor Constantine, there was quite a struggle on the part of the bishop of the latter city for the mastery. But to no purpose, though it finally resulted in the separation of the Roman and Greek Catholic churches. But throughout the Western churches the adherents of the Sabbath had little favor; though we find here and there traces of Sabbath-keepers in retired places all through the Dark Ages. Of these we will speak hereafter.ChSa 93.2
Thus we see that the Roman Catholic Church, with the pope at its head, “exalted” itself “above God” by setting aside his law. Thus he fulfilled the prophet’s prediction, “he shall think to change the times and the law.”ChSa 93.3