Taylor R. Marshall's Blog, page 8

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The post 1185: Will JD Vance Investigate DC Cardinal McElroy and US Bishops? John Yep and Dr. Marshall appeared first on Taylor Marshall.

Christians don’t keep the seventh-day Sabbath but Sunday instead. Why? Christians belong to the New Testament and the New Creation in the New Adam, who is Jesus Christ. We do not belong to the old creation and old sabbath.

Hebrews 8:13: “In speaking of a new covenant, he makes the first one obsolete.”

As Christians, we come together to worship on the 8th “Day of the Lord” (Sunday) of the New Creation. We find “first day of the week” worship in the New Testament. The first century document “Epistle of Barnabas” also testifies to this:

“Finally, He says to them: ‘Your new moons and your Sabbaths I cannot endure.’ You see what He means: it is not the present Sabbaths that are acceptable to Me, but the one which I have made, when, giving rest to all things, I shall make the beginning of an eighth day, that is, the beginning of another world.

Wherefore also we keep the eighth day with joyfulness, the day on which Jesus rose from the dead, and after He had appeared, ascended into the heavens.”

Epistle of Barnabas 15:8–9 (Ante-Nicene Fathers [ANF], Vol. 1, p. 147).

Why Christians Worship on Sunday Instead of Saturday

From a Christian viewpoint, the shift from worshiping on Saturday (the Jewish Sabbath) to Sunday (Christian Lord’s Day) is a profound theological and historical development rooted in the New Testament, early Church tradition, and the fulfillment of the Old Covenant in Christ.

Today, I’ll explore why Christians do not communal worship on Saturday but instead on Sunday, drawing on Sacred Scripture—particularly the New Testament—and the writings of early Church Fathers like Ignatius of Antioch and the author of the Epistle of Barnabas. We now belong to the New Testament and the New Creation in the New Adam, who is Jesus Christ.

Hebrews 8:13: “In speaking of a new covenant, he makes the first one obsolete.”Christ’s Resurrection and the Lord’s Day

The New Testament provides the foundational basis for Sunday worship, emphasizing Christ’s resurrection as the defining event that transforms the rhythm of Christian life. In the Gospel of Matthew, Jesus rises on “the first day of the week” (Matthew 28:1), which corresponds to Sunday in the Jewish reckoning of days beginning at sundown. Similarly, Mark 16:2 states, “And very early on the first day of the week, when the sun had risen, they went to the tomb,” and Luke 24:1 echoes, “But on the first day of the week, at early dawn, they went to the tomb.” John 20:1 reinforces this: “Now on the first day of the week Mary Magdalene came to the tomb early.” This consistent testimony across the Gospels identifies Sunday as the day of Christ’s triumph over death, a pivotal moment that Catholics see as inaugurating a new creation.

New Testament Witness

This resurrection significance extends to early Christian practice. Acts 20:7 records, “On the first day of the week, when we were gathered together to break bread, Paul talked with them.” The phrase “break bread” is widely understood in Catholic tradition as a reference to the Eucharist, the central act of worship. This gathering on Sunday reveals a shift from the Jewish Sabbath (Saturday) to a new day of Eucharistic worship tied to Christ’s rising. Likewise, 1 Corinthians 16:2 advises, “On the first day of every week, each of you is to put something aside and store it up,” indicating a regular Sunday collection during worship, further evidencing its liturgical prominence.

Revelation 1:10 adds a theological layer: “I was in the Spirit on the Lord’s Day.” Though not explicitly cited as “Sunday,” early Christians interpreted “the Lord’s Day” (kyriakē hēmera) as the first day of the week, commemorating Christ’s resurrection. The Didache (c. AD 70–120) and later Fathers confirm this usage. Thus, the New Testament establishes Sunday as the day when Christians gathered to celebrate the Eucharist and honor Christ’s victory, distinguishing it from the Jewish Sabbath.

Fulfillment of the Sabbath in Christ

The New Testament views the Sabbath—a commandment to rest on the seventh day (Exodus 20:8–11)—as part of the old creation and old covenant, fulfilled and transformed by Christ in the New Covenant.

Colossians 2:16–17 states, “Therefore let no one pass judgment on you in questions of food and drink, or with regard to a festival or a new moon or a Sabbath. These are a shadow of the things to come, but the substance belongs to Christ.” Paul here identifies the Sabbath as a “shadow,” a prefigurement of the spiritual rest found in Christ, not a perpetual obligation for Christians.

Hebrews 4:9–10 deepens this: “So then, there remains a Sabbath rest for the people of God, for whoever has entered God’s rest has also rested from his works as God did from his.” This “Sabbath rest” is eschatological, realized in Christ’s redemptive work, not tied to a specific day.

The Council of Jerusalem (Acts 15) further supports this shift. When debating whether Gentile converts must follow Mosaic Law, the apostles, led by Peter, ruled that only minimal requirements (e.g., abstaining from idolatry and immorality) were necessary, omitting Sabbath observance (Acts 15:28–29). This decision, authoritative for Christians, signals that the ceremonial laws, including the Saturday Sabbath, do not bind Christians.

Early Church Fathers: Ignatius of Antioch

Ignatius of Antioch (d. c. AD 108), a disciple of the Apostle John, provides early testimony to the abandonment of Saturday worship in favor of Sunday. In his Epistle to the Magnesians 9:1, he writes,

“If, therefore, those who were brought up in the ancient order of things have come to the possession of a new hope, no longer observing the Sabbath, but living in the observance of the Lord’s Day, on which also our life has sprung up again by Him and by His death—whom some deny… how shall we be able to live apart from Him?” (ANF, Vol. 1, p. 62).

Ignatius contrasts the Jewish Sabbath with the Lord’s Day (Sunday), linking the latter to Christ’s resurrection as the source of new life. His phrase “no longer observing the Sabbath” explicitly rejects Saturday worship for Christians, emphasizing a theological shift rooted in Easter.
Ignatius’ context is anti-Judaizing: he warns against Christians reverting to Jewish practices, which he sees as denying Christ’s grace (Magnesians 8:1: “If we still live according to the Jewish law, we acknowledge that we have not received grace”). For Christians, Ignatius’ witness, as an Apostolic Father, carries weight, reflecting apostolic tradition that Sunday supplants Saturday as the day of worship.

Early Church Fathers: Epistle of Barnabas

The Epistle of Barnabas (c. AD 70–132), though not canonical, offers a sharp critique of literal Sabbath-keeping, reinforcing the Catholic view. In Barnabas 15:8–9, the author declares,

“Finally, He says to them: ‘Your new moons and your Sabbaths I cannot endure.’ You see what He means: it is not the present Sabbaths that are acceptable to Me, but the one which I have made, when, giving rest to all things, I shall make the beginning of an eighth day, that is, the beginning of another world. Wherefore also we keep the eighth day with joyfulness, the day on which Jesus rose from the dead” (ANF, Vol. 1, p. 147).

Citing Isaiah 1:13, the author argues that God rejects the Jewish Sabbath, reinterpreting it as an eschatological rest fulfilled in Christ. The “eighth day” (Sunday, following the seventh-day Sabbath) symbolizes this new era, aligning with resurrection theology.

Christians observe this as evidence of an early Christian consensus that Saturday worship is obsolete, replaced by Sunday’s celebration of the “new world” begun in Christ. While Barnabas is polemical and not magisterial, its influence on early theology underscores the shift away from Judaizing practices.

Theological Rationale: Sunday as the Day of the New Creation

Christian doctrine ties Sunday worship to the concept of a “new creation.” Just as God rested on the seventh day after creating the world (Genesis 2:2–3), Christ’s resurrection on the first day marks the renewal of a new creation. Christ fulfills the Sabbath’s purpose—rest and communion with God—in a new context, as Christ’s victory over sin and death (Romans 6:4) surpasses the old order.

The Church Fathers amplify this. Ignatius’ “life has sprung up again” (Magnesians 9) and Barnabas’ “beginning of another world” (15:8) echo 2 Corinthians 5:17: “If anyone is in Christ, he is a new creation.” Sunday thus becomes the day when Catholics celebrate this renewal through the Mass, which re-presents Christ’s sacrifice and resurrection.

Traditional Witness and Authority

Historically, Christian Sunday communal worship emerged early, as seen in Acts 20:7 and 1 Corinthians 16:2, and was codified by Church authority. The Council of Laodicea (c. AD 363–364), Canon 29, later declared, “Christians must not judaize by resting on the Sabbath, but must work on that day… preferring in honor the Lord’s Day” (NPNF, Series 2, Vol. 14, p. 148). This reflects a Catholic reliance on apostolic tradition and the Magisterium to interpret Scripture, per 2 Thessalonians 2:15: “Stand firm and hold to the traditions that you were taught by us.”

Conclusion for Christians

Christians worship on Sunday, not Saturday, because the New Testament establishes it as the day of Christ’s resurrection (Matthew 28:1, Acts 20:7), fulfilling the Sabbath’s shadow (Colossians 2:16–17) in a New Covenant of grace (Acts 15). Fathers such as Ignatius of Antioch confirm this shift, rejecting Sabbath observance for the Lord’s Day (Magnesians 9:1), while Barnabas redefines rest as an eschatological reality celebrated on the “eighth day” (15:8–9). Theologically, Sunday honors the new creation in Christ, a truth the Catholic Church, guided by apostolic authority, has upheld since the resurrection of Christ. For Christians, this is not a rejection of the Sabbath’s sanctity but its transformation into a higher celebration of redemption, lived out each Sunday in the Eucharist.

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The post Should Christians Keep the Seventh-Day Sabbath? appeared first on Taylor Marshall.

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The post 1184: 3 Tips for Catholic Lent – Dr. Taylor Marshall appeared first on Taylor Marshall.

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The post 1183: FAIL: Lent is our Catholic Ramadan says Cardinal Dolan appeared first on Taylor Marshall.

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The post 1182: 3 Ways to Defeat Satan During Lent – Dr. Taylor Marshall appeared first on Taylor Marshall.

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The post 1181: Why do Catholics put Ashes on Forehead for Lent? Dr. Taylor Marshall appeared first on Taylor Marshall.

The practice of Catholics receiving ashes on their heads on Ash Wednesday is a rich tradition steeped in history, symbolism, and theology. It marks the beginning of Lent, a 40-day period of penance, reflection, and preparation for Easter. Here’s a breakdown of its origins, development, and meaning.”

History and Scripture

The use of ashes in religious contexts predates Christianity and has roots in ancient Jewish practices. In the Old Testament, ashes were a sign of mourning, repentance, and humility—think of Job sitting in ashes (Job 2:8) or Daniel calling for sackcloth and ashes (Daniel 9:3). Early Christians adopted this as a way to express sorrow for sin. The sign of the cross on the forehead reminds of baptism and the prophecy of Ezekiel:

Ezekiel 9:4
And the Lord said to him: Go through the midst of the city, through the midst of Jerusalem: and mark Thau (letter T) upon the foreheads of the men that sigh, and mourn for all the abominations that are committed in the midst thereof.

This is fulfilled by baptism in Revelation:

Revelation 7:3
Saying: Hurt not the earth, nor the sea, nor the trees, till we sign the servants of our God in their foreheads.

By the early Middle Ages, the specific custom of Ash Wednesday began to take shape. It’s tied to the broader development of Lent, which emerged as a formalized season of penance by the 4th century. Initially, public penitents—people who’d committed serious sins—would be sprinkled with ashes and dressed in sackcloth as they began a period of repentance leading up to Easter. Over time, around the 10th or 11th century, this evolved into a universal practice for all Catholics, not just public sinners. The Council of Benevento in 1091 is often cited as a key moment when the ritual of imposing ashes on the forehead became standardized in the Western Church.

The ashes themselves are made from the palm branches blessed on the previous year’s Palm Sunday, burned, and sometimes mixed with holy water or oil. This connects the triumph of Jesus’ entry into Jerusalem with the humility of Lent.

Symbolism

The ashes serve a twofold purpose: they’re a reminder of human mortality and a call to repentance. When the priest applies the ashes in the shape of a cross, he says, “Remember that you are dust, and to dust you shall return” (from Genesis 3:19). These words ground the practice in both the reality of death and the hope of redemption.

Lent follows Jesus’ 40 days of fasting in the desert (Matthew 4:1-11), and the ashes signal the start of this spiritual journey. It’s a time to turn away from sin, refocus on God, and prepare for the resurrection at Easter. The public nature of the ashes—worn visibly on the forehead—also acts as a witness to faith, though it’s not meant to be flaunted (see Matthew 6:1 on avoiding showy piety).

Theology

Theologically, Ash Wednesday ties into core Catholic beliefs about sin, grace, and salvation. The ashes reflect the Fall—humanity’s descent into sin and mortality after Adam and Eve (Genesis 3). But the cross shape points to Christ’s victory over that sin and death through his crucifixion and resurrection. It’s a paradox: you’re mortal and flawed, yet redeemed and called to holiness.

Catholic theology also emphasizes penance as a response to grace. The ashes aren’t magic; they’re a sacramental—a physical sacramental that points to an inward reality. Ashes don’t forgive sins (that’s for the Sacrament of Confession), but they dispose the hearts to seek forgiveness. The practice aligns with the “three pillars” of Lent: prayer, fasting, and almsgiving, all of which are meant to deepen one’s relationship with God and others.

The post Why do Catholics put ashes on their heads for Ash Wednesday in Lent? appeared first on Taylor Marshall.

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The post 1180: Pope Francis CRITICAL but Stable – Rosary led by Dr. Taylor Marshall appeared first on Taylor Marshall.

.The Epistle of Barnabas is one of the three oldest extra-biblical Christian texts that we possess, likely dating before AD 100.

DidacheEpistle of Clement of RomeEpistle of BarnabasSaint BarnabasBrief history of the Epistle of Barnabas:The Epistle of Barnabas dates between AD 70 and AD 135 with an attribution to the Apostle Barnabas, the co-missionary with the Apostle Paul. “When the apostles Barnabas and Paul had heard, rending their clothes, they leaped out among the people, crying.” (Acts 14:13) Barnabas speaks of the Jerusalem temple being destroyed, an event that happened in AD 70.Barnabas is quite familiar with New Testament literature and he refers to or cites Matthew, John, Romans, 1 Corinthains, Hebrews, and 1 Peter.The complete text of Barnabas is preserved in the 4th-century Codex Sinaiticus. It appears at the end of the New Testament, following the Book of Revelation and before the Shepherd of Hermas.Some early Fathers of the Church ascribed it to the Barnabas mentioned in the Acts of the Apostles. Early Egyptian Christians, namely Clement of Alexandria, Origen, and Didymus the Blind quoted from Barnabas. May scholars today attribute it to an otherwise unknown early Christian teacher. I personally believe it was written by Saint Barnabas, who appears in Acts. The theological argument corresponds closely to the theology of Paul’s Galatians and Hebrews (yes, I also believe Paul is the author of Hebrews with Luke as a writer).Who is the Evil Angel?A curious theological element appears in Barnabas about an “evil angel” who deceived the Jews. The “evil angel” is not explicitly named but is referenced as a deceptive person who misled the Jewish people in their interpretation of the Old Testament laws of Moses. The author suggests that an “evil angel” led them astray from the spiritual meaning of God’s commands. This evil angels deceived them into a literal observance of rules rather than into interior righteousness. Furthermore, this deception by the evil angel led to the Jews rejecting Jesus as the Messiah.The key passage appears in Barnabas 9:4, where the author discusses circumcision: For He declared that circumcision was not of the flesh, but they transgressed because an evil angel deluded them. He says to them, These things says the Lord your God — (here I find a new commandment) — Sow not among thorns, but circumcise yourselves to the Lord. And why speaks He thus: Circumcise the stubbornness of your heart, and harden not your neck? Deuteronomy 10:16According to Barnabas, the evil angel deluded the Jews into misunderstanding circumcision as a physical act rather than a spiritual one. For those who object, Barnabas counters: “But so also is every Syrian and Arab, and all the priests of idols: are these then also within the bond of His covenant? Yea, the Egyptians also practice circumcision.” If circumcision is salvific, then the pagan Syrians, Arabs, and Egyptians are also saved and in covenant with God. This is along the lines of the Pauline argument that “circumcision is nothing” and points to the theology of the historical Paul and the historical Barnabas:Circumcision is nothing, and uncircumcision is nothing but the observance of the commandments of God. 1 Corinthians 7:19Barnabas on the Deception of Food LawsBarnabas’s Chapter Nine is followed by Chapter 10, which is a treatise on the meaning of the food laws given by Moses:“Moses received three doctrines concerning food and thus spoke of them in the Spirit; but they (the Jews) received them as really referring to food, owing to the lust of their flesh.” (Barnabas 10:9)While Barnabas does not mention the evil angel here, the context ties into the earlier chapter of the Jews being deceived by the evil angel. Barnabas explains that the unclean animals listed by Moses are allegories of the kinds of sin that godly people should avoid. If you are curious, here is how Barnabas explains the food laws of Moses as relating to sins:Swine: Forgetfulness of God and ingratitudeEagle, Hawk, Kite, Crow: Stealing dead meat as injustice, oppression, and greedFish Without Scales: Instability and wickedness living at the bottom in darknessRabbit: Sexual immorality, pederasty and promiscuityHyena: Sexual perversion and transgenderismWeasel: Sins of the mouth, such as slander and oral sodomyIs the Evil Angel the Demiurge or Satan?There are two leading answers as to who the evil angel is in Barnabas. One theory is that this is a proto-Marcionite document purporting the theology of the heretic Marcion, who taught that the God of the Old Testament was an evil demiurge (lower creator) from whose slavery Christ delivered us. As I read Barnabas, however, the author clearly believes that the Old Testament God of Israel is good and in full conformity with Jesus Christ who is His divine Son.Alternatively, one might claim that the evil angel here is one of the “elemental spirits.” Paul speaks of Galatians, but I reject interpretation based on this article I wrote on the elemental spirits.Satan as Evil AngelThe most obvious identity of the evil spirit in Barnabas is Satan. Barnabas is drawing directly off the teaching of our Lord Jesus Christ, who taught that the Jews of His day belonged to Satan, worshipped Satan, and had Satan (not God or Abraham) as their true “father” in John chapter 8:44-47:

44 You are of your father the devil and the desires of your father you will do. He was a murderer from the beginning, and he stood not in the truth because truth is not in him. When he speaketh a lie, he speaketh of his own: for he is a liar and the father thereof.

45 But if I say the truth, you believe me not.

46 Which of you shall convince me of sin? If I say the truth to you, why do you not believe me?

47 He that is of God, heareth the words of God. Therefore you hear them not, because you are not of God.

Jesus Christ infallibly teaches that the Jews rejecting Him:

Have the devil as their father.Perform the desires of their father, the devil.Are not of God.Conclusion

The Jews standing before Jesus Christ misinterpreted the entire Old Testament due to “the devil” who is the “evil angel” according to Barnabas.

John 8 and Barnabas 10 reveal a major theological argument in early Christian teaching that the Judaism of the First Century was not authentic, but truly Satanic.

The post Who is the Evil Angel in the Epistle of Barnabas? Are the Rabbis Satanic? appeared first on Taylor Marshall.

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