St. John Paul II's Dies Domini, Keeping the Lord's Day Holy, was an Apostolic Letter published on the feast of Pentecost References. Small Group Study Guide for Dies Domini: On Keeping the Lord's Day Holy. On the feast of Pentecost , the Holy Father, Pope John Paul II published the. Dies Domini Mistranslated in English. I would like to call attention to an apparently significant mistranslation in the Vatican's English version of Dies Domini.


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Rather, Sunday, being the Day dies domini the Sun, was connected to the first day of the creation-week, because on that day the light was created. The creation of the light on the first day provided what appeared to many at that time a suitable justification for observing the Day of the Sun, the generator of dies domini.

Dies Domini - John Paul II, Pope

Christians, as Cardinal J. The linkage between the first day of the week and the creation of dies domini light, may not have been as spontaneous as suggested by the Pope. In fact, in my dissertation, From Sabbath to Sunday, I submit documents dies domini arguments indicating that such linkage most likely occurred in the post-apostolic period, when the necessity arose to justify the abandonment of the Sabbath and the adoption of the Day of the Sun.


This development began during the reign of the Emperor Hadrian A. The aim of this legislation was to liquidate Judaism as a religion at a time when dies domini Jews were experiencing resurgent Dies domini expectations that exploded in violent uprisings in various parts of the empire, especially Palestine.

See From Sabbath to Sunday, pp.

Dies Domini

To avoid the repressive anti-Jewish and anti-Sabbath legislation, most Christians adopted the Day of the Sun, because it enabled them to show to the Roman authorities their differentiations from the Jews, and their identification and integration with the customs and cycles of the Roman Empire.

Jerome, to cite only one example, explains: The linkage to the creation week was primarily by virtue of the fact that the dies domini of the light on the first day provided what many Christians thought to be a suitable justification for observing the Day of the Sun. Was the typology dies domini the Sabbath no longer adequate after the Cross to commemorate creation and redemption?

Dies domini not the Paschal Mystery fulfilled through the death, burial, and resurrection of Christ, which occurred respectively on Friday, Saturday, and Sunday?

Why should Sunday be chosen to celebrate the atoning sacrifice of Christ when His redemptive mission was completed on a Friday afternoon when the Savior exclaimed: How can Sunday be invested with the eschatological meaning of the final restoration rest that awaits the people of God, when the NT attaches such a meaning to the Sabbath?

Augustine himself recognizes the eschatological meaning of the Sabbath, when speaking of the final Sabbath, he eloquently says that then "we shall rest and see, see and love, love and praise" City of God 22, Frankly, I find the attempt to invest Sunday with the theological meaning and eschatological function of the Dies domini, well-meaning but misguided.

It ignores the three dimensional Biblical perspectives of the Sabbath: The Alleged Influence of the Resurrection My response to these arguments will be brief because I have examined them at length in chapters 3 and 4 of my dissertation.


Christ made no attempt to memorialize the Day of His resurrection when He appeared to the women first and to the disciples later. The repudiation of the Jewish reckoning of Passover and the adoption of Easter-Sunday instead, is a post-apostolic development dies domini is attributed, as Joachim Jeremias puts it, "to the inclination to break away from Judaism" "Pasha," Theological Dictionary of the Dies domini Testament, vol.

Lightfoot explains, "even the semblance of Judaism" The Apostolic Fathers, vol.


The introduction and dies domini of Easter-Sunday by the Church of Rome dies domini the second century caused the well-known Passover Quartodeciman controversy which eventually led Bishop Victor to excommunicate the Asian Christians ca. The social, political, and religious factors that contributed to the change from Sabbath to Sunday and Passover to Easter-Sunday, are discussed at great length in my dissertation.

This claim cannot be legitimately supported by the texts cited of 1 Corinthians

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