Man-Made Holy Days Are Unsupported By Scripture And Historical Evidence. We are persuaded that there is no scriptural warrant for such observances, either from precept or example. There is no hint in the New Testament that such days were either observed or recommended by the Apostles, or by any of the churches in their time.
The word Easter is mentioned in Acts 12:4. However, this has no application to the subject. Herod was a Jew, not a Christian and, of course, had no desire to honor a Christian occasion. The real meaning of the passage is “intending after the passover to bring him forth to the people,” as the slightest inspection of the original will satisfy every intelligent reader.
We believe that the Scriptures not only do not warrant the observance of such days, but that they positively discountenance it.
Two passages in particular seem to indicate that the inspired Apostle disapproved of the observance of such days: Colossians 2:16 and Galatians 4:9-11.
The Old Testiment
Under the Old Testament economy the observance of fasts and festivals was given by divine direction. But this fact does not support keeping such observances under the New Testament dispensation. After the New Testament Church was set up, the Old Testament economy was no longer binding, or even lawful.
It were just as reasonable to plead for the present use of the Passover, the incense, and the burnt offerings of the Old economy, which were confessedly done away by the coming of Christ, as to argue in favour of human inventions, bearing some resemblance to them, as binding in the Christian Church.
Fasts and Festivals
The stated fasts and festivals were chiefly brought in by the early Christians as a matter of carnal policy, for the purpose of drawing into the Church Jews and Gentiles, who had both been accustomed to festivals and holy-days. In this respect the history of the introduction of such fasts and festivals speaks much against both their obligation and their edifying character. Their origin was ignoble. Right from the time they were introduced, they became an occasion for strife, degrading superstition, and the monuments of worldly policy. (This article has been adapted from “Presbyterianism: the Truly Primitive and Apostolical Constitution of the Church of Christ” by Samuel Miller.)
by Samuel Miller
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