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Sabbatarianism is a movement within Protestantism whose proponents advocate that certain observances, specifically enumerated in a code of behavior or law, are required for Christians to properly observe the Sabbath or Sabbath principles. Its historical origins lie in Puritan Sabbatarianism, which delineated precepts for keeping Sunday holy in observance of Sabbath commandment principles. This observance of Sunday is the purest form of first-day Sabbatarianism, a movement which diminished and largely disappeared in the 18th century, though traces and influences remain today. Today, seventh-day Sabbatarianism is the most prominent type, a movement that generally embraces a literal reading of the Sabbath commandment that provides for both worship and rest on the seventh day of the week. Seventh-day Baptists leave most other Sabbath considerations of observance to individual conscience. The Seventh-day Adventist Church has similar views, but maintain the original, scriptural duration as Friday sunset through Saturday sunset. Non-Sabbatarianism is the view opposing all Sabbatarianism, declaring Christians to be free of mandates to follow such specific observances. It upholds the principle in Christian church doctrine that the church is not bound by such law or code, but is free to set in place and time such observances as uphold Sabbath principles according to its doctrine: to establish a day of rest, or not, and to establish a day of worship, or not, whether on Saturday or on Sunday or on some other day. It includes all Catholics and Orthodox, and most Protestant denominations. ==Sabbatarianism and non-Sabbatarianism== Sabbath in the Bible is informed by the Genesis creation narrative and has a formal origin before the giving of the Ten Commandments. By the time of Jesus, an emphasis on freedom from legalistic Sabbaths had arisen (compare ). Some of Jesus's teachings are considered as redefining the Pharisees' Sabbath laws (, , ). Since Jesus is understood to have fulfilled the Law of Moses (, , Antithesis of the Law), apostolic teaching confirmed to Christians that they are not bound by the letter of Sabbath law, Pharisaic or Mosaic, since being bound instead to Christ frees one from death and sin () that the law reveals (). Later, Church fathers Justin Martyr and Augustine also taught specifically that Sabbath according to the Decalogue does not apply in a binding fashion to Christians. These teachings, the starting point of Christian liberty, solidified in the early Church as a fundamental principle behind its rejection of Hebrew Sabbath practices in its observances, calling its legalisms Judaizing. In the late 4th century, the 29th canon of the Council of Laodicea declared that Christians must not rest on the Sabbath, but must work on that day and if possible rest on the Lord's Day, and that any found to be Judaizers are anathema from Christ. Judaizing influences diminished and almost disappeared as all of Christianity, east and west, became effectually non-Sabbatarian. Most of it remains so today. The essence of Sabbatarianism, named for the Sabbath, is that it reintroduced the idea that Christians are bound to keep a specific code of conduct in relation to the principal day of Christian worship, or a day of rest, or both. The first-day, Puritan Sabbatarians constructed their code from their understanding of moral obligations following from their interpretation of "natural law", first defined in writings of Thomas Aquinas. Not seeking to re-establish Mosaic Law or Hebrew Sabbath practices, their connection to Judaizing was limited to the use of a legal code by which Christians might be judged. Later, the seventh-day Sabbatarians were much more comprehensive, seeking to re-establish the Mosaic Law itself, along with Pharisaic interpretations and Hebrew Sabbath practices, including observances running from Friday sunset to Saturday sunset. Most identify with the early Jewish Christians, and consider early church condemnations of Judaizing to be the marks of a "Great Apostasy" in early Christianity, which they seek to rectify. Tendencies towards Sabbatarianism began to arise very early in the Reformation (early 16th century), causing some of the first Protestants, Luther and Calvin among them, to deny the need for legal codes and accept the non-Sabbatarian principles long established in Christianity. Since then, Protestants from many denominations have reaffirmed them as well, including Anglicans Peter Heylin, William Paley, and John Milton, nonconformist Philip Doddridge, Quaker Robert Barclay, Congregationalist James Baldwin Brown, and Christadelphian Michael Ashton.〔Ashton, Michael. (''Sunday and the Sabbath - Bible teaching about God's day of rest'' ). The Christadelphian Magazine and Publishing Association, Birmingham, 1993.〕 Differences among non-Sabbatarians in their views of Christian law reflect both their interpretation of Christian liberty and the nature of their rejection of Sabbatarianism. For some, that liberty includes freedom from the letter of the (Mosaic) law rather than the law itself, for it remains with the law of righteousness, but is followed in the Holy Spirit through the power of baptism given in Christ. For others, it is liberty from the law, considered to be fully replaced along with the Mosaic covenant. For yet others, it is founded on the belief that all or some of Mosaic law has been completely set aside or abrogated, laying the way for some to full antinomianism. The common ground in non-Sabbatarianism, though, is the rejection in principle of the binding force of any required code of Sabbath-related conduct, a denial of legalism. The roots of Sabbatarianism have been described as beginning with not making a distinction between the Christian festival of Sunday and the Hebrew Sabbath, a distinction most non-sabbatarians do make. However, in recent decades, the expression of the difference between Sabbath and Sunday has been blurred through a looser, non-doctrinal application of terminology. Often used among non-Sabbatarians in regions where Sabbatarianism itself has had its greatest prominence, it signifies a contrast with seventh-day Sabbatarianism. "First-day Sabbatarian" is often applied to those more accurately described non-Sabbatarians, because of their Sunday worship and rest. But not all non-Sabbatarians would agree to being called first-day Sabbatarians, wishing to disassociate with all of Sabbatarianism, while yet upholding Sabbath commandment principles on Sunday. Similarly, the common term "Christian Sabbath" is sometimes used to describe the fact that most Christians assemble in worship on Sunday, and may also consider it a day of rest, aligning with the Biblical norms of the Sabbath, and even the Puritans. However, many non-Sabbatarians resist that usage as inaccurate. Most continue to make a clear distinction or separation between the Sabbath and Sunday,〔Canon of Holy Saturday (Orthodox), Kontakion: "Exceeding blessed is this Sabbath, on which Christ has slumbered, to rise on the third day."〕 arguing that the Christian observances on Sunday stand on their own without any necessary connection. 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Sabbatarianism」の詳細全文を読む スポンサード リンク
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