Sabbath breaking grounds for church discipline?

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Baptysterian

Puritan Board Freshman
Let me preface my question by saying that when it comes to the Lord's Day as the Sabbath I am in full agreement with the 2nd LBCF Ch.22.7 but not settled concretely on Ch.22.8, specifically in regards to "do not only observe a holy rest all day... about their worldly employment and recreations." I'm still working through this particular aspect of observing the Sabbath and am open to my view being altered and would even say that I continue to find myself more and more aligned to the confession. However, I am still reserved in regards to abstaining for recreations. That being said, if the confessions are correctly representing the biblical view of the sabbath and it truly is a part of the moral law and people break that moral law, should churches exercise church discipline? If you don't think so, please explain why church discipline should not occur for breaking of the sabbath but should occur for a man committing adultery even though both are a part of the moral law. Again for sake of clarity, I am holding my position loosely and am open to it being altered.
 
Any continued public want of conformity to or transgeession of the law of God, is obstinate rebellion.

If its continued after being shown the sin, yes, all unrepentant known sin would incur corrective church discipline.
 
Patrick Fairbairn, in his Revelation of Law in Scripture, details the difference between a Judaistic (perverse) means of pastoral oversight rather than a Christin (upright means). Note the quotation below:


“Hence arose a contrariety between Rabbinism, the system of the scribes, and Christianity, but which might equally be designated a contrariety to the true scope and spirit of the old covenant itself: the aim of each was substantially one, namely, to secure a state of things conformable to the revealed will of God; but the modes taken to accomplish it were essentially different, according to the diversity in the respective modes of contemplation. Christianity demanded conversion, Rabbinism satisfied itself with instruction; Christianity insisted on a state of mind, Rabbinism on legality; Christianity expected from the communication of the Holy Spirit the necessary enlightenment, in order to discern in all things the will of God, Rabbinism thought it must go into the minutest prescriptions to spew what was agreeable to the law; Christianity expected from the gift of the Holy Spirit the necessary power to fulfil the Divine will, Rabbinism conceived this fulfilment might be secured through church discipline.”[1]
[1] Patrick Fairbairn, The Revelation of Law in Scripture, Edinburgh; T&T Clark 1869, 369-370

This does not preclude discipline, but it places it in its proper context.

Perhaps more foundational to your OP is the conviction of the court of the Church as to what makes up a violation of the 4th commandment. I believe our standards are clear, from Isaiah 58.13-14, that recreations otherwise lawful on other days are not to be undertaken on the Lord's Day, for that day is not ours to give to anyone but Him. That we offend in may ways, all (James 3.1ff) does not give us leave to decide against the Scripture. Having then made that decision as a court of the Church, the first step would be teaching, then private conversations and fleshing out of the Scripture principle, moving toward reformation and obedience, etc. Discipline would be reserved for the end of a process in which one reveals himself recalcitrant to the admonition and teaching of the Spirit of the Lord by His Word, as applied by His Spiritual or Church guides, his elders.
 
I have seen obvious abuses when it comes to the matter of 'works of mercy'. in my opinion, if one is doing a work of mercy, i.e. fireman, police officer, the moneys made on these days should go to the church as in my opinion, it would not be an actual work of mercy if one is profiting from the work.

As well, I have heard that working for an I.T company was a work of mercy becasue the IT person was protecting the financial interests of the company and patrons they worked for. This is one example of the abuse I mention.

The previous church I attended graded all this upon a curve in respect to the person who missed church. The member attended church about 12 times per year only.

The same can be said of the 4th commandment-most churches have an don't ask and don't tell mentality towards the sabbath. Most people watch football etc. on the Lord's day.
 
The ARP Book of Discipline states that any deviation from the Standards of the ARP may be considered a cause for church discipline. I'm sure other denominations have similar statements in their books, too.

These are things men vow to uphold.
 
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Consider the tithe (offerings). This is as well a point of contention. If a person is not giving, that is sinful. But who watches that?
 
There are things, in the church which are neglected. The sabbath is seen by most in the continental sense and with much freedom given.
 
Church discipline is always in play, in the ordinary means of grace.This should not be simply identified with censure. When to censure (say, suspend from the Table) is a matter of the seriousness of the offense and the attitude of the persons involved. There are all sorts of sins (unloving speech, laziness, etc.) for which we do not simply jump to censure and since Sabbath habits for even Reformed folk have rapidly faded from view in recent decades, much teaching needs to be done here before peremptory censures are executed.

As for those who must work on police and fire forces, in hospitals and the like, these are properly "duties of necessity" (not mercy). To suggest that such not be compensated is rather bizarre, frankly. I suggest a more charitable approach to all of this--seek to inculcate a biblical and confessional view of the Sabbath and to do so within a more positive framework.

Peace,
Alan
 
Alan,
Are these professions ever not necessary? It would seen that certain professions exempt one from worship as long as one is employed in these fields. By the way, I am a nurse by profession.

I have yet to see a need for me to actually work on the Lord’s day. There are people who work these days who care less about the day other than making a buck.

Lastly: I previously used the term ‘act of mercy’ because most people I speak to on the issue believe their working on the day is merciful, civically.
 
Can I ask personally, does anyone know of a church or is joined to a church that actually has exercised church discipline in the "censured" sense of the word or perhaps even would exercise.
 
Alan,
Are these professions ever not necessary? It would seen that certain professions exempt one from worship as long as one is employed in these fields. By the way, I am a nurse by profession.

I have yet to see a need for me to actually work on the Lord’s day. There are people who work these days who care less about the day other than making a buck.

Lastly: I previously used the term ‘act of mercy’ because most people I speak to on the issue believe their working on the day is merciful, civically.

Come on Scott, you have a bit of a different role than your typical bedside nurse must see the need for bedside nurses to work on the Lord's Day. And that someone will abuse an exception is irrelevant to the validity of the exception itself.

As you know, my wife is a nurse and she tried to minimize her Lord's Day shifts as best she could when she worked bedside, but what that really meant is that someone else worked on the Lord's Day in her place because if there weren't nurses on those floors people would die. We didn't like her missing public worship, but she knew she had a duty to her patients as well. Thankfully she has a M-F desk job now during chart reviews and is in a capacity where we wouldn't feel that her work would be allowable on the Lord's Day if she was asked, but most of the hospital is not that way.
 
Chris,
Thanks for your reply; I don't want to derail the thread so I will open a new thread on the topic and respond to you there if you don't mind.
 
Can I ask personally, does anyone know of a church or is joined to a church that actually has exercised church discipline in the "censured" sense of the word or perhaps even would exercise.
Our church leadership is very vocal about proper sabbath-keeping, and it is mentioned often from the pulpit, and they will speak privately to any member who appears to be slacking in his duties in this regard. People have been denied membership because they were determined to keep eating out on the Lord's Day...so, our church takes it pretty seriously, but without becoming dour Sabbath nazis.
 
Patrick Fairbairn, in his Revelation of Law in Scripture, details the difference between a Judaistic (perverse) means of pastoral oversight rather than a Christin (upright means).

I realize that the terms "Sabbath" and "Lord's Day" tend to be used interchangeably, but I think they should be kept separate, for historical and theological reasons (or historical theological reasons, if you prefer).

Sabbath = Jewish observance (7th day of the week)
Lord's Day = Christian observance (1st day of the week)
 
I realize that the terms "Sabbath" and "Lord's Day" tend to be used interchangeably, but I think they should be kept separate, for historical and theological reasons (or historical theological reasons, if you prefer).

Sabbath = Jewish observance (7th day of the week)
Lord's Day = Christian observance (1st day of the week)

Well, we do purport to be confessional around here.

"As it is the law of nature, that, in general, a due proportion of time be set apart for the worship of God; so, in His Word, by a positive, moral, and perpetual commandment binding all men in all ages, He has particularly appointed one day in seven, for a Sabbath, to be kept holy unto him: which, from the beginning of the world to the resurrection of Christ, was the last day of the week: and, from the resurrection of Christ, was changed into the first day of the week, which, in Scripture, is called the Lord's Day, and is to be continued to the end of the world, as the Christian Sabbath"
 
I think the interchangeable use is fine, along with the use of Christian Sabbath. I'm not sure with centuries of usage in Presbyterianism why we need to object to it.

Q. 115. Which is the fourth commandment?
A. The fourth commandment is, Remember the sabbath day, to keep it holy. Six days shalt thou labour, and do all thy work; but the seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates. For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested in the seventh day: wherefore the Lord blessed the sabbath-day and hallowed it.621.

622 and in the New Testament called The Lord’s day.623

Q. 117. How is the sabbath or the Lord’s day to be sanctified?
A. The sabbath or Lord’s day is to be sanctified by an holy resting all the day,624 not only from such works as are at all times sinful, but even from such worldly employments and recreations as are on other days lawful;625 and making it our delight to spend the whole time (except so much of it as is to be taken up in works of necessity and mercy626) in the public and private exercises of God’s worship:627 and, to that end, we are to prepare our hearts, and with such foresight, diligence, and moderation, to dispose and seasonably dispatch our worldly business, that we may be the more free and fit for the duties of that day.628

Q. 118. Why is the charge of keeping the sabbath more specially directed to governors of families, and other superiors?
A. The charge of keeping the sabbath is more specially directed to governors of families, and other superiors, because they are bound not only to keep it themselves, but to see that it be observed by all those that are under their charge; and because they are prone ofttimes to hinder them by employments of their own.629

CHAPTER XXI.
Of Religious Worship and the Sabbath-day.


I. The light of nature showeth that there is a God, who hath lordship and sovereignty over all; is good, and doeth good unto all; and is therefore to be feared, loved, praised, called upon, trusted in, and served with all the hearth, and with all the soul, and with all the might. But the acceptable way of worshipping the true God is instituted by himself, and so limited by his own revealed will, that he may not be worshipped according to the imaginations and devices of men, or the suggestions of Satan, under any visible representation or any other way not prescribed in the holy Scripture.

II. Religious worship is to be given to God, the Father, Son, and Holy Ghost; and to him alone: not to angels, saints, or any other creature: and since the Fall, not without a Mediator; nor in the mediation of any other but of Christ alone.

III. Prayer with thanksgiving, being one special part of religious worship, is by God required of all men; and that it may be accepted, it is to be made in the name of the Son, by the help of his Holy Spirit, according to his will, with understanding, reverence, humility, fervency, faith, love, and perseverance; and, if vocal, in a known tongue.

IV. Prayer is to be made for things lawful, and for all sorts of men living, or that shall live hereafter; but not for the dead, nor for those of whom it may be known that they have sinned the sin unto death.

V. The reading of the Scriptures with godly fear; the sound preaching, and conscionable hearing of the Word, in obedience unto God with understanding, faith, and reverence; singing of psalms with grace in the heart; as, also, the due administration and worthy receiving of the sacraments instituted by Christ; are all parts of the ordinary religious worship of God: besides religious oaths, and vows, solemn fastings, and thanksgivings upon special occasion; which are, in their several times and seasons, to be used in an holy and religious manner.

VI. Neither prayer, nor any other part of religious worship, is now, under the gospel, either tied unto, or made more acceptable to, any place in which it is performed, or towards which it is directed: but God is to be worshipped everywhere in spirit and in truth; as in private families daily, and in secret each one by himself, so more solemnly in the public assemblies, which are not carelessly or willfully to be neglected or forsaken, when God, by his Word or providence, calleth thereunto.

VII. As it is of the law of nature, that, in general, a due proportion of time be set apart for the worship of God; so, in his Word, by a positive, moral, and perpetual commandment, binding all men in all ages, he hath particularly appointed one day in seven for a Sabbath, to be kept holy unto him: which, from the beginning of the world to the resurrection of Christ, was the last day of the week; and, from the resurrection of Christ, was changed into the first day of the week, which in Scripture is called the Lord's Day, and is to be continued to the end of the world as the Christian Sabbath.

VIII. This Sabbath is to be kept holy unto the Lord when men, after a due preparing of their hearts, and ordering of their common affairs beforehand, do not only observe an holy rest all the day from their own works, words, and thoughts about their worldly employments and recreations; but also are taken up the whole time in the public and private exercises of his worship, and in the duties of necessity and mercy.
I realize that the terms "Sabbath" and "Lord's Day" tend to be used interchangeably, but I think they should be kept separate, for historical and theological reasons (or historical theological reasons, if you prefer).

Sabbath = Jewish observance (7th day of the week)
Lord's Day = Christian observance (1st day of the week)
 
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