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Jubilee encyclical Dies Domini – Sunday sanctification

Figur Johannes Paul II


With the encyclical “Dies Domini”, Pope John Paul II again emphasized Sunday and the Church law to keep this “sun day” holy and tried to justify it on the basis of purely human philosophies.

Solar day is the foundation of the Catholic Church

In his day, Pope John Paul II went to great lengths to once again emphasize Sunday as the “Day of the Lord” as an “achievement of Christianity”. At the beginning of July 1998, the pontiff released his new encyclical “Dies Domini” to remind people of the importance of Sunday and to enlighten them again. The Sunday, or the “sun day” therefore not only stands for a weekly Easter celebration to commemorate Jesus’ resurrection, but also as the day of the Eucharist to be celebrated. But now the Eucharist represents the (constantly) repeated sacrifice of Jesus and also dies on the same day as Jesus Christ rose from the dead on the first day of the week. A contradiction in terms. But not for the Roman Catholic Church. This forms their highly individual “theology”.

“Christian” is just catholic here

Figure John Paul II
The ‘Sunday Pope’ attempted justification for heresy

A chronic habit of the Catholic Church is the generalization of its own tradition-laden rituals as part of Christianity. This behavior dates back to the early 2nd century when the early Catholic “church fathers” superimposed their own philosophies on the teachings of the gospel and the idea of ​​the “Day of the Lord” for Sunday (still the “sun day” then) into the world. But the fact that the gospel for the “Day of the Lord” describes a completely different occasion has been “successfully” ignored by the Church of Rome to this day and this also served as a template for the Protestant Churches that emerged much later. They simply continued Sunday as the “Lord’s Day” contrary to the clear statements of the gospel. And this also applied to the thesis, also introduced by the Church of Rome, that the Sabbath (7th day of the week) was a “Jewish holiday”. Jesus Christ himself said that the Sabbath applies to “man” and not (only) to “Judeans”.

25 years Dies Domini

The encyclical of John Paul II seems so important to the Catholic Church to emphasize the 25th anniversary for the attempted justification of the Sabbath shift. Far too little attention is paid to Sunday today, according to the Catholic Media.

Church of Rome seeks justification

sun clouds
Church pagan sun god packaged as Christianity

Changing the observance of the Sabbath (7th day) to the solar day (1st day) was a thoroughly Catholic initiative. This action is also defended by this church with all its might. Because this is what this church sees as proof of its (alleged) “authority”. No wonder, then, that the explanations for the “logic” behind it to justify observing Sunday while ignoring the Sabbath cannot be reconciled with the Gospel.

This domini point 3

This is what the encyclical “Dies Domini” says in point 3:
This is a tradition going back to the Apostles, taking its origin from the actual day of Christ’s Resurrection — a day thus appropriately designated ‘the Lord’s Day’.”

Since there are no references in the Bible to moving the Sabbath to Sunday, “apostolic tradition” can only mean the “church fathers” from their own home. After all, the Church of Rome sees itself as a direct successor to the apostles of Jesus, especially Peter.

This domini point 23

At point 23 of the encyclical, the view of one of these church fathers also comes into play for the justification of the Catholic “Day of the Lord”:
“Saint Augustine notes in turn: “Therefore the Lord too has placed his seal on his day, which is the third after the Passion. In the weekly cycle, however, it is the eighth day after the seventh, that is after the Sabbath, and the first day of the week. The distinction of Sunday from the Jewish Sabbath grew ever stronger in the mind of the Church, even though there have been times in history when, because the obligation of Sunday rest was so emphasized, the Lord’s Day tended to become more like the Sabbath.”

This domini point 26

Another philosophy follows with Basil in point 26, which tries to justify the “sanctifying of Sundays”:
“By contrast, the Sabbath’s position as the seventh day of the week suggests for the Lord’s Day a complementary symbolism, much loved by the Fathers. Sunday is not only the first day, it is also “the eighth day”, set within the sevenfold succession of days in a unique and transcendent position which evokes not only the beginning of time but also its end in “the age to come”. Saint Basil explains that Sunday symbolizes that truly singular day which will follow the present time, the day without end which will know neither evening nor morning, the imperishable age which will never grow old; Sunday is the ceaseless foretelling of life without end which renews the hope of Christians and encourages them on their way”

The conclusion of this philosophical interpretation is:
“In celebrating Sunday, both the “first” and the “eighth” day, the Christian is led towards the goal of eternal life.”

This domini point 62

The Roman Catholic Church is very aware of the Sabbath (7th day) instituted by the Lord, but declares it to be a “Jewish Sabbath” that only pertains to the “Old Covenant”. However, this day must be looked at again in the “light of theology”. So in point 62 of the encyclical:
” It is the duty of Christians therefore to remember that, although the practices of the Jewish Sabbath are gone, surpassed as they are by the “fulfilment” which Sunday brings, the underlying reasons for keeping “the Lord’s Day” holy — inscribed solemnly in the Ten Commandments — remain valid, though they need to be reinterpreted in the light of the theology and spirituality of Sunday: “Remember the Sabbath day to keep it holy, as the Lord your God commanded you. Six days you shall labour, and do all your work; but the seventh day is a Sabbath to the Lord your God.”

No Gospel – Human Philosophy

The entire encyclical reads like a philosophical interpretation of the gospel. A snippet of verse from the Bible can be used to support a current thesis without any regard for context. The clear reference to a biblical justification for “sanctification of Sunday” is missing. Anyway, there isn’t one either.

The statement that the observance of Sunday is the signpost to eternal life is cynicism “at its finest”. The Sunday sanctification as the “Day of the Lord” to celebrate the resurrection of Jesus, at the same time as the Eucharist ritualized re-sacrifice is a purely Catholic matter and in no way Christian.

Vain commandments of men

Plato bust
Dogma based on philosophy – Vain heresies

Spreading human philosophies as a doctrine of salvation was also a specialty of the Pharisees. Their legislation had just as little to do with the teachings of Scripture as the Catholic catechism does today. It all sounds “so Christian”, but in large parts it is directly opposed to the statutes of God. A fraudulent deception. In the case of observing church laws instead of the laws of God, Jesus Christ had a clear answer, Matthew 15:6-9:

And honour not his father or his mother, he shall be free. Thus have ye made the commandment of God of none effect by your tradition. Ye hypocrites, well did Esaias prophesy of you, saying, This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me. But in vain they do worship me, teaching for doctrines the commandments of men.

With the quotation of the prophet Isaiah, such states of heresy are already evident centuries before Christ’s arrival in this world.

Bible verses from King James Version

Jubilee encyclical Dies Domini – Sunday sanctification
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