They Went Out From Us Part 2 - Catholic interpretation, Protestant objections, biblical rebuttals, Greek analysis.

Introduction

In Part I, we explored the historical setting of 1 John, the identity of the "many antichrists," and the immediate context of 1 John 2:18–19. We saw that St. John was warning the faithful against false teachers who had departed from the apostolic community.

In this section, we will examine one of the most debated questions surrounding this passage:

Does 1 John 2:19 support the Catholic understanding of the visible apostolic Church?

Many Protestants argue that John is speaking only about "true believers" versus "false believers" and that the passage has nothing to do with ecclesial unity or apostolic succession. Catholics agree that John is addressing genuine and false disciples—but maintain that he does so within the context of a visible apostolic communion. Scripture, the Greek text, and the testimony of the early Church all point in that direction.

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The Catholic Interpretation

The Catholic Church does not teach that everyone who leaves the visible Church was never baptized or never had faith. Rather, 1 John 2:19 is understood as teaching that those who abandon the apostolic faith and communion reveal by their departure that they no longer persevere in the faith handed down by the Apostles.

The verse is therefore about:

• perseverance in apostolic doctrine,
• communion with the apostolic Church,
• fidelity to Christ,
• and the exposure of false teachers through schism.

The key point is this:

The departure did not create a new apostolic Church; it revealed a departure from the apostolic Church.

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A Visible Apostolic Community

Notice John's language carefully.

He does not write:

"They formed another equally legitimate church."

Nor does he say:

"Both sides remained equally apostolic."

Instead, he writes:

"They went out from us."

There is one identifiable "us."

The pronoun refers to the apostolic fellowship led by the Apostles and their co-workers.

This echoes the Church described in Acts.

Acts 2:42 states:

"They devoted themselves to the apostles' teaching and fellowship..."

Notice the four marks:

• Apostles' teaching
• Fellowship (koinōnia)
• Breaking of bread
• Prayers

John assumes the same visible communion.

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The Meaning of "Us"

The Greek reads:

ἐξ ἡμῶν (ex hēmōn)

Literally:

"Out of us."

This expression implies an identifiable community.

John is not describing an invisible collection of unrelated believers.

He is describing a communion from which some departed.

Catholic theology sees here one of the earliest New Testament witnesses to the visible unity of the Church.

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The Importance of Remaining

The decisive word in verse 19 is:

μένω (menō)

John uses this verb more than forty times across his Gospel and Epistles.

Its meaning includes:

• remain
• continue
• abide
• stay
• persevere

John repeatedly associates salvation with abiding.

Examples include:

John 15:4

"Abide in me."

John 15:6

"If anyone does not abide in me he is thrown away..."

John 8:31

"If you continue in my word..."

2 John 9

"Everyone who goes ahead and does not remain in the teaching of Christ does not have God."

The pattern is unmistakable.

Authentic disciples remain.

False teachers depart.

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Connection with John 15

Jesus taught:

"Abide in Me."

The Greek verb is again:

μένω

John intentionally repeats Christ's language.

Remaining in Christ includes remaining in His teaching.

The Apostles are the authorized witnesses of Christ.

Therefore remaining with apostolic teaching is part of remaining in Christ Himself.

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Apostolic Succession Is Presupposed

Some Protestants object:

"John is speaking only about doctrine, not Church structure."

However, doctrine and apostolic authority cannot be separated.

The New Testament consistently joins them.

Consider:

Acts 2:42

Believers devoted themselves to

"the apostles' teaching."

Not merely private interpretation.

Likewise,

Matthew 28:20

Jesus commands the Apostles:

"Teach them to observe all that I have commanded you."

The Church receives doctrine through the Apostles.

This is precisely why St. Paul commands:

2 Thessalonians 2:15

"Stand firm and hold to the traditions which you were taught by us, either by word of mouth or by letter."

Doctrine is transmitted within apostolic communion.

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Protestant Objection #1

"This Passage Has Nothing To Do With The Catholic Church."

This is perhaps the most common objection.

Many argue that John simply distinguishes genuine Christians from false converts.

Catholic Response

Certainly, John distinguishes true believers from false believers.

But the question becomes:

Where were these false believers located before departing?

John answers:

"From us."

The text presupposes a visible apostolic community.

The false teachers did not begin outside.

They arose within.

This matches Paul's warning:

Acts 20:29–30

"From among your own selves will arise men speaking twisted things."

Likewise,

Jude 4

"Certain people have crept in unnoticed."

The danger comes from within the visible Church.

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Protestant Objection #2

"The 'Us' Means Only Spiritually Saved People."

Some interpret "us" as an invisible body of believers known only to God.

Biblical Response

John never defines "us" that way.

Throughout his writings,

"us"

refers to the apostolic community.

For example:

1 John 1:1–3

"That which we have seen...

we proclaim also to you,

so that you may have fellowship with us."

Notice the order.

The Apostles proclaim.

Believers enter fellowship with them.

This fellowship is concrete.

It is not merely mystical.

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Protestant Objection #3

"Denominations Are Acceptable Since All Believe In Jesus."

This modern idea would have shocked the Apostles.

Jesus prayed:

John 17:21

"That they may all be one."

St. Paul commands:

Ephesians 4:4–5

"One body...

one faith...

one baptism."

Likewise,

1 Corinthians 1:10

"That there be no divisions among you."

Unity is not optional.

Unity belongs to the Church's very identity.

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Protestant Objection #4

"The Catholic Church Left The Original Church."

Historically this claim encounters serious difficulties.

One must explain:

• Who preserved apostolic succession before the sixteenth century?
• Who preserved the New Testament canon?
• Which Church baptized, ordained bishops, celebrated the Eucharist, and defended the Trinity?

The historical evidence demonstrates continuity from the Apostles through bishops recognized by the early Church.

Groups separated at different points in history, but the historic episcopal Church continued.

This continuity is one reason Catholics identify the Catholic Church as the Church that has remained in apostolic succession.

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Biblical Rebuttal: The Pattern of Scripture

A recurring biblical pattern emerges.

Moses

Those who rebelled against Moses separated themselves from God's appointed authority.

(Numbers 16)

David

Saul's rebellion did not invalidate God's covenant with David.

Christ

Judas departed.

The Apostolic College remained.

Apostolic Church

False teachers departed.

The Apostles remained.

Scripture consistently presents schism as departure from God's established covenant community—not the creation of a parallel covenant community with equal authority.

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The Greek Analysis

1. Antichristos (ἀντίχριστος)

Meaning:

• opponent of Christ
• substitute for Christ
• counterfeit Christ

John uses the term not merely for one future individual but for multiple false teachers active in his own day.

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2. Exēlthan (ἐξῆλθαν)

Translation:

"They went out."

The verb indicates deliberate departure.

It is an action initiated by the false teachers.

John does not say they were expelled.

Their separation is voluntary.

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3. Ex Hēmōn (ἐξ ἡμῶν)

Meaning:

"Out of us."

This indicates origin.

The false teachers once belonged externally to the apostolic community before departing.

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4. Menō (μένω)

John's favorite theological verb.

Appears over forty times in Johannine literature.

It means:

• remain
• continue
• persevere
• abide

For John,

remaining is one of the defining marks of authentic discipleship.

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Comparison Table

Catholic Interpretation	Common Protestant Interpretation
"Us" refers to the visible apostolic communion.	"Us" refers only to the invisible elect.
Departure reveals separation from apostolic communion.	Departure reveals only false conversion.
Remaining includes fidelity to apostolic doctrine and ecclesial communion.	Remaining refers primarily to personal faith.
The passage harmonizes with apostolic succession and ecclesial unity.	The passage is usually interpreted independently of Church structure.

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Harmony with Other Biblical Passages

Passage	Connection
Matthew 16:18–19	Christ establishes one Church built on Peter and the Apostles.
Matthew 28:18–20	Apostolic teaching continues until the end of the age.
Acts 2:42	Believers remain devoted to the Apostles' teaching and fellowship.
Acts 20:29–30	False teachers arise from within the Church.
2 Thessalonians 2:15	Christians must hold fast to apostolic traditions, whether oral or written.
Jude 3	The faith was delivered once for all to the saints.
2 John 9	Whoever does not remain in the teaching of Christ does not have God.

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Patristic Reflection

The early Fathers consistently viewed heresy and schism as departures from the apostolic Church rather than the establishment of new apostolic churches.

St. Ignatius of Antioch (c. AD 107) urged Christians to remain united with their bishop, presbyters, and deacons, seeing unity around the bishop as a safeguard of apostolic faith.

St. Irenaeus (c. AD 180) argued that the sure way to identify the true faith was by tracing the succession of bishops from the Apostles, especially in the churches founded by them (Against Heresies 3.3.1–3).

St. Cyprian of Carthage (c. AD 251) famously taught that schism wounds the unity of Christ's Church and insisted that "he cannot have God as Father who does not have the Church as Mother" (On the Unity of the Catholic Church 6).

These Fathers do not cite 1 John 2:19 as a proof-text for denominationalism; rather, they understood departure from apostolic communion as a hallmark of heresy and schism.

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Catechism of the Catholic Church

The Catholic understanding of ecclesial unity is summarized in the Catechism of the Catholic Church:

• CCC 815: The Church's unity is rooted in one faith, one sacramental life, and apostolic succession.
• CCC 816: The one Church of Christ "subsists in" the Catholic Church.
• CCC 817–819: Divisions among Christians are contrary to Christ's will, though those born into separated communities are not personally guilty of the original divisions.
• CCC 820–822: Catholics are called to work and pray for the restoration of full Christian unity.

Thus, Catholic apologetics should distinguish between the historical reality of schism and the personal culpability of individual Christians today.

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Conclusion

First John 2:19 is more than a warning about false teachers. It reveals a biblical pattern that runs throughout salvation history: God establishes a covenant community, entrusts it to appointed leaders, and calls His people to remain faithful within that apostolic communion.

When false teachers arise, Scripture consistently describes them as those who depart from the apostolic faith rather than those who replace it.

The Catholic interpretation therefore sees in John's words a powerful witness to perseverance in apostolic doctrine, visible ecclesial unity, and fidelity to the Church founded by Christ—a theme that will be explored further through the testimony of the Apostolic Fathers and the history of the early Church in Part III.

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Selected Chicago-Style Footnotes

1. The Holy Bible, English Standard Version (Wheaton, IL: Crossway, 2016), 1 John 2:18–19.
2. Catechism of the Catholic Church, 2nd ed. (Vatican City: Libreria Editrice Vaticana, 1997), §§815–822.
3. St. Ignatius of Antioch, Letter to the Smyrnaeans 8.
4. St. Irenaeus, Against Heresies 3.3.1–3.
5. St. Cyprian of Carthage, On the Unity of the Catholic Church 6.
6. Raymond E. Brown, The Epistles of John, Anchor Yale Bible 30 (New Haven: Yale University Press, 1982), 334–356.
7. Rudolf Schnackenburg, The Johannine Epistles (New York: Crossroad, 1992), 126–136.
8. Daniel L. Akin, 1, 2, 3 John (Nashville: B&H Academic, 2001), 104–115.

They Went Out From Us Part 1 - An Apologetic Defense of 1 John 2:18–19 and the Biblical Evidence for the Apostolic Church

Part I

Introduction, Historical Context, Authorship of 1 John, the Meaning of "Antichrist," and a Verse-by-Verse Exegesis of 1 John 2:18–19

Introduction

Among the most powerful passages regarding the unity of the Church is 1 John 2:18–19:

"Children, it is the last hour; and as you have heard that antichrist is coming, so now many antichrists have come... They went out from us, but they were not of us; for if they had been of us, they would have continued with us. But they went out, that it might become plain that they all are not of us." (ESV)

This brief passage has enormous theological significance.

It addresses:

• the nature of the Antichrist,
• false teachers,
• schism,
• perseverance in apostolic faith,
• and the visible unity of Christ's Church.

For Catholics, these verses strongly support an important biblical principle:

Those who abandon apostolic communion separate themselves from the Church founded by Christ rather than creating a new authentic Church.

Throughout history, countless groups have claimed to restore "true Christianity." Yet St. John gives a remarkably simple test:

Did they remain in the apostolic communion—or did they depart from it?

This article examines that question through Scripture, Church history, Sacred Tradition, and the witness of the earliest Christians.

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Historical Background of First John

Author

From the earliest centuries, Christians identified the author as St. John the Apostle, the beloved disciple of Jesus.

He is traditionally recognized as the author of:

• the Gospel of John
• 1 John
• 2 John
• 3 John
• Revelation (though scholarly discussion exists regarding Revelation's literary style).

The testimony of the early Church is remarkably consistent.

Early Witnesses

St. Irenaeus (c. AD 180)

A disciple of St. Polycarp—who himself was a disciple of St. John—explicitly attributes First John to the Apostle.

This testimony carries exceptional historical weight because it represents only one generation removed from the Apostle himself.

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Date

Most scholars place the writing between

AD 85–95

while St. John was living in Ephesus, serving as the last surviving Apostle.

This places the letter near the close of the apostolic age.

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Audience

Unlike Paul's letters, First John is not addressed to one congregation.

It was likely intended as a circular letter for multiple churches in Asia Minor.

John writes as a spiritual father to communities already founded upon apostolic teaching.

Notice how frequently he addresses them:

• "Little children"
• "Beloved"
• "Brothers"

His concern is pastoral—not merely theological.

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Historical Crisis Behind the Letter

John writes because dangerous teachers had appeared within Christian communities.

These teachers eventually departed from the Church while attempting to lead believers after themselves.

Many scholars identify these false teachers with an early form of Docetism or Proto-Gnosticism.

They denied essential truths about Christ.

Examples include:

• denying Jesus truly came in the flesh
• denying the Incarnation
• rejecting apostolic authority
• claiming secret knowledge
• separating themselves from apostolic communion

Notice carefully:

John never describes them as pagans becoming Christians.

Instead,

they originated inside the Christian community before separating from it.

This historical background is essential for understanding 1 John 2:19.

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What Does "Antichrist" Mean?

The word Antichrist comes from the Greek

ἀντίχριστος (antichristos)

which appears only in John's letters.

The prefix anti carries two related meanings:

• against Christ
• in place of Christ

Thus an antichrist is not merely someone hostile to Christianity.

It is someone who opposes Christ while presenting a counterfeit version of Him.

John identifies several marks of antichrists.

They:

• deny the true identity of Jesus (1 John 2:22)
• deny the Father and the Son
• reject apostolic teaching
• deceive believers
• depart from the apostolic Church

John therefore distinguishes between:

The coming Antichrist

(associated with the last days)

and

Many antichrists

already active during his own lifetime.

The "spirit of antichrist" was already at work in the first century.

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"The Last Hour"

John begins:

"Children, it is the last hour."

This does not necessarily mean the end of the world was expected within months.

Rather, according to New Testament theology,

the coming of Christ inaugurated the last age of salvation history.

Hebrews 1:2 likewise teaches that God has spoken "in these last days" through His Son.

The Church has lived in the "last days" since Pentecost.

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Verse-by-Verse Exegesis

1 John 2:18

"Children, it is the last hour..."

John affectionately addresses believers as a father.

He warns that false teachers are evidence that the Church now lives amid spiritual conflict.

The appearance of "many antichrists" fulfills Jesus' warnings.

Compare:

Matthew 24:24

"False Christs and false prophets will arise..."

Acts 20:29–30

Paul warned:

"From among your own selves will arise men speaking twisted things..."

Already, Scripture predicts internal division—not merely persecution from outside.

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"Many Antichrists Have Come"

Notice the plural.

John is not discussing only one future individual.

He says

many antichrists

already exist.

This demonstrates that the antichrist spirit includes false teachers throughout history.

The ultimate Antichrist may still come,

but numerous predecessors already existed.

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1 John 2:19

This verse is among the strongest biblical statements regarding apostolic continuity.

"They went out from us..."

Observe the sequence.

They were once associated with the Christian community.

Then they departed.

John does not say:

"We left them."

Instead,

they left the apostolic fellowship.

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"They Went Out"

The Greek verb

ἐξῆλθαν (exēlthan)

means

"they departed"

or

"they went away."

This indicates an actual separation.

Historically,

this corresponds to schism.

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"From Us"

The Greek phrase

ἐξ ἡμῶν (ex hēmōn)

means

"out of us"

or

"from our midst."

John speaks of one identifiable apostolic communion.

He does not describe many equally legitimate churches.

Instead,

there is

one apostolic fellowship

from which false teachers departed.

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"They Were Not Of Us"

This statement does not mean they never physically belonged.

Rather,

John explains that their departure revealed the absence of genuine perseverance in apostolic faith.

Their actions exposed their true spiritual condition.

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"If They Had Been Of Us"

John introduces a condition.

If they truly shared apostolic faith,

they would have remained.

The test of authenticity is perseverance.

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"They Would Have Continued With Us"

The Greek verb

μένω (menō)

is one of John's favorite theological words.

It means

• remain
• abide
• continue
• stay

The same word appears repeatedly in John 15.

Jesus says:

"Abide in Me."

True disciples

remain.

False teachers

depart.

This is not merely organizational loyalty.

It is perseverance in apostolic truth.

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"That It Might Become Plain"

Their departure served to expose error.

Schism became evidence.

Instead of proving the apostolic Church false,

their departure demonstrated who truly remained faithful.

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Biblical Theme of Remaining

John consistently teaches that genuine believers remain in apostolic teaching.

Examples include:

John 8:31

"If you continue in my word..."

John 15:4

"Abide in me..."

2 John 9

"Whoever goes ahead and does not remain in the teaching of Christ does not have God."

The pattern is unmistakable.

Remaining is the biblical mark of authentic discipleship.

Departing from apostolic doctrine is portrayed as evidence of error.

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Apologetic Reflection

Some argue that doctrinal divisions are unimportant so long as one believes in Jesus.

St. John offers a different perspective.

He links three realities together:

• right doctrine,
• communion with the apostolic Church,
• perseverance.

The false teachers did not simply disagree over minor issues.

They rejected apostolic teaching and separated themselves from apostolic fellowship.

John does not encourage believers to form a rival community.

Instead, he reassures the faithful that those who departed have revealed themselves by leaving the apostolic communion.

This passage therefore lays an important biblical foundation for later Catholic teaching on the unity of the Church, apostolic succession, and the necessity of remaining in the faith handed down by the Apostles (cf. Jude 3).

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Timeline (Part I)

Date	Event
AD 30–33	Christ establishes His Church and commissions the Apostles (Matthew 16:18–19; 28:18–20).
AD 33	Pentecost inaugurates the Church (Acts 2).
AD 50–65	Apostolic missions establish churches throughout the Roman Empire.
AD 65–95	False teachers and early schisms arise (Acts 20:29–30; 2 Peter 2; 1 John).
AD 85–95	St. John writes First John, warning against the "many antichrists."

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Preview of Part II

Part II will examine:

• Does 1 John 2:19 support the Catholic doctrine of the visible Church?
• Protestant interpretations and Catholic responses.
• The Greek meaning of menō ("remain") and its theological significance.
• Connections with Matthew 16:18, John 17, Acts 20, Jude 3, and 2 Thessalonians 2:15.
• Why this passage became important in Catholic apologetics concerning apostolic succession and ecclesial unity.

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Selected Footnotes (Chicago Style)

1. The Holy Bible, English Standard Version (Wheaton, IL: Crossway, 2016), 1 John 2:18–19.
2. Bruce M. Metzger, The Canon of the New Testament (Oxford: Oxford University Press, 1987), 42–46.
3. Raymond E. Brown, The Epistles of John (Anchor Yale Bible; New Haven: Yale University Press, 1982), 334–356.
4. The Catechism of the Catholic Church, 2nd ed. (Vatican City: Libreria Editrice Vaticana, 1997), §§817–822, 675–677.
5. St. Irenaeus, Against Heresies 3.16.5.
6. St. Augustine, Homilies on the First Epistle of John, Homily 3.
7. Rudolf Schnackenburg, The Johannine Epistles (New York: Crossroad, 1992), 126–136.
8. Daniel Akin, 1, 2, 3 John (Nashville: B&H Academic, 2001), 104–115.

Did Jesus Command Christians to Keep the Saturday Sabbath in Matthew 28:19–20?

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A Catholic Apologetic Response to Sabbath-Keeping Claims

Introduction

One of the most common arguments made by Seventh-day Adventists, Seventh Day Baptists, and other Sabbath-observing groups is based on Christ's Great Commission:

“Teach them to observe all that I have commanded you.” (Matthew 28:20)

They argue:

“Jesus kept the Sabbath. Therefore, when He commanded the apostles to teach all nations to obey everything He commanded, Christians must also keep the Saturday Sabbath.”

At first glance, this argument sounds convincing. However, a deeper examination of Scripture, apostolic practice, and early Church history reveals that this interpretation misunderstands both the mission of Christ and the transition from the Old Covenant to the New Covenant.

The question is not whether Jesus respected the Sabbath during His earthly ministry—He certainly did. The question is:

Did Jesus command His Church to continue observing the Jewish Saturday Sabbath as a binding law under the New Covenant?

The biblical and historical evidence says no.

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Understanding Matthew 28:20 in Context

Jesus said:

“Teaching them to observe all that I have commanded you.”

Notice carefully:

Christ did not say:

“Teach them to observe everything Moses commanded.”

Nor did He say:

“Teach them to keep every ceremonial law of Israel.”

Instead, He specifically said:

“Everything I commanded you.”

The issue therefore becomes:

What did Jesus actually command His disciples concerning the Sabbath?

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Jesus Never Commanded Christians to Keep the Saturday Sabbath

A remarkable fact often overlooked is this:

Nowhere in the Gospels does Jesus command Gentile believers to keep the seventh-day Sabbath.

Instead, Jesus repeatedly corrected legalistic understandings of Sabbath observance.

For example:

“The Sabbath was made for man, not man for the Sabbath.” (Mark 2:27)

And:

“The Son of Man is Lord even of the Sabbath.” (Mark 2:28)

Rather than reinforcing Pharisaic Sabbath regulations, Jesus demonstrated His authority over the Sabbath itself.

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Christ Fulfilled the Old Covenant

The New Testament consistently teaches that Christ fulfilled the Mosaic Law.

Jesus declared:

“Do not think that I have come to abolish the Law or the Prophets; I have come not to abolish but to fulfill.” (Matthew 5:17)

The Greek word plērōsai (“fulfill”) means to bring to completion.

Just as animal sacrifices pointed to Christ and found their fulfillment in Him, the Sabbath also pointed toward a deeper spiritual reality.

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The Sabbath Was a Shadow

St. Paul explicitly teaches:

“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 only a shadow of what is to come, but the substance belongs to Christ.” (Colossians 2:16–17).¹

Notice:

Paul classifies Sabbath observance among Old Covenant shadows.

A shadow points to something greater.

Christ is the reality.

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The Jerusalem Council Never Required Sabbath Observance

One of the strongest arguments against mandatory Sabbath-keeping comes from Acts 15.

The apostles gathered at the historical event known as the Council of Jerusalem to determine which Mosaic laws Gentile converts must observe.

This was the perfect opportunity to require Sabbath observance if it remained obligatory.

Yet the apostles did not command it.

Instead, they required only:

1. Avoid idolatry.
2. Avoid sexual immorality.
3. Avoid blood.
4. Avoid meat from strangled animals.

(Acts 15:28–29)

The Sabbath is conspicuously absent.

If Sabbath observance were essential for salvation, its omission would be impossible to explain.

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St. Paul Explicitly Rejects Mandatory Sabbath Observance

Paul repeatedly teaches Christian freedom regarding holy days.

Romans 14:5

“One person esteems one day as better than another, while another esteems all days alike.”

If Sabbath observance were a universal moral command, Paul could not say this.

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Galatians 4:9–11

Paul warns:

“You observe days and months and seasons and years! I am afraid I have labored over you in vain.”

Here Paul criticizes Christians who were returning to Old Covenant observances as though they remained binding.

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Colossians 2:16–17

Again:

“Let no one judge you with regard to a Sabbath.”

This directly contradicts claims that Sabbath observance remains mandatory under the New Covenant.²

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Why Did Christians Begin Worshiping on Sunday?

The answer lies in Christ's Resurrection.

Jesus rose from the dead:

“On the first day of the week.” (Mark 16:2)

The Resurrection inaugurated the New Creation.

For this reason, the apostles began gathering on Sunday.

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Acts 20:7

“On the first day of the week, when we were gathered together to break bread...”

Breaking bread refers to Eucharistic worship.

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1 Corinthians 16:2

“On the first day of every week, each of you is to put something aside.”

This suggests regular Sunday assemblies.

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Revelation 1:10

St. John writes:

“I was in the Spirit on the Lord's Day.”

By the end of the first century, Christians already recognized a distinct day called “the Lord's Day.”

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What Did the Earliest Christians Believe?

The earliest post-apostolic Christians overwhelmingly testify that Christian worship centered on Sunday rather than the Jewish Sabbath.

St. Ignatius of Antioch (c. AD 107)

Ignatius of Antioch wrote:

“Those who lived according to the old order have come to a new hope, no longer observing the Sabbath, but living according to the Lord's Day.”³

This testimony comes from a disciple of the apostles themselves.

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St. Justin Martyr (c. AD 155)

Justin Martyr explained:

“We all gather on Sunday because it is the first day on which God created the world and Jesus Christ our Savior rose from the dead.”⁴

This demonstrates that Sunday worship was universal long before Constantine.

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Did Constantine Change the Sabbath?

A popular anti-Catholic claim says:

“Constantine changed worship from Saturday to Sunday in AD 321.”

Historically, this is false.

Christian worship on Sunday existed centuries before Constantine.

Evidence includes:

• Acts 20:7
• 1 Corinthians 16:2
• Revelation 1:10
• Ignatius (AD 107)
• Justin Martyr (AD 155)

Constantine merely recognized an already existing Christian practice. He did not create it.

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The Catholic Church's Teaching

The Catholic Church teaches that the Third Commandment remains morally binding:

Remember the Lord's Day and keep it holy.

However, the Church understands Sunday as the fulfillment of the Sabbath in the New Covenant.

The Catechism of the Catholic Church states:

“Sunday fulfills the spiritual truth of the Jewish Sabbath.” (CCC 2175)

And:

“The Sunday celebration of the Lord's Day and his Eucharist is at the heart of the Church's life.” (CCC 2177)

The Church does not teach that the Sabbath commandment was abolished.

Rather, it teaches that its fulfillment is found in Christ and celebrated on the Lord's Day.

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Responding to Common Sabbath-Keeping Objections

Objection 1:

“Jesus kept the Sabbath.”

Answer:

Jesus also kept:

• Passover sacrifices
• Temple worship
• Circumcision
• Mosaic purity laws

He lived under the Old Covenant (Galatians 4:4).

The question is not what Jesus practiced as a faithful Jew before the Cross.

The question is what He established for His Church after His Resurrection.

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Objection 2:

“Matthew 28:20 says obey everything Jesus commanded.”

Correct.

But Jesus never commanded Gentile Christians to keep the Saturday Sabbath.

Instead, He established a New Covenant centered on Himself.

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Objection 3:

“The Ten Commandments never changed.”

The moral law remains.

However, the Sabbath command possesses ceremonial and covenantal aspects unique to Israel.

Scripture itself identifies the Sabbath as:

“a sign between me and the people of Israel.” (Exodus 31:13)

The New Covenant retains the principle of sacred worship and rest while transforming its expression in the light of Christ's Resurrection.

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The Deeper Meaning of Sabbath

The New Testament teaches that the ultimate Sabbath is not merely a day.

It is union with Christ.

The author of Hebrews writes:

“There remains a Sabbath rest for the people of God.” (Hebrews 4:9)

This rest points beyond weekly observance toward eternal communion with God.

The Old Testament Sabbath was a sign.

Christ is the fulfillment.

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Conclusion

Matthew 28:19–20 does not establish mandatory Saturday Sabbath observance for Christians.

When Jesus commanded the apostles to teach all nations to obey everything He commanded, He was commissioning them to transmit His New Covenant teachings—not to impose every ceremonial aspect of the Mosaic Law upon the nations.

The evidence is overwhelming:

• Jesus never commanded Gentile Christians to keep the Saturday Sabbath.
• The Jerusalem Council did not require it.
• St. Paul explicitly warned against judging Christians regarding Sabbaths.
• The apostles gathered on Sunday.
• The earliest Church Fathers worshiped on Sunday.
• The Catholic Church preserves this apostolic tradition through the Lord's Day.

The Christian is not called back to the shadow but forward into the reality.

As St. Paul teaches:

“These are a shadow of things to come, but the substance belongs to Christ.” (Colossians 2:17)

The Sabbath pointed to Christ.

The Lord's Day celebrates Christ.

And Christ Himself is our eternal rest.

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Footnotes

1. Colossians 2:16–17, RSVCE.
2. Romans 14:5; Galatians 4:9–11; Colossians 2:16–17.
3. Ignatius of Antioch, Letter to the Magnesians 9, c. AD 107.
4. Justin Martyr, First Apology 67, c. AD 155.