STRAND, Kenneth A. The Sabbath in Scripture and History.pdf

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rHEdru^r,INSCRIPTURE

ANDHISTORY

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INSCRIPTURE

ANDHISTORY»>»¡, 3-«<«+

E¿itorKENNETHA, STRAND

CONTRIBUTORSIncLud,ingthose to the append.ires:

Daniel Augsburger, Samuele Bacchiocchi,Roy Branson, RaymondRaoul Dede¡en, Walter B. Douglas, LawrenceT. Geraty, RoyGrahamF. Hasel, RobertJohnston. Sakae Kubo, HansK. LaRondelle,C. MervynW. G. C. Murdoch, WalterF. Specht, Kenneth A. Strand, Werner VyhDouglas Warerhouse. Kennerh H. Wood.

REVIEWANDHELA.LDPUBLISHING ASSOCIATWASHTNGToN.D.C. 200I2 l1¡,

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CopyrightG) 1982 by rheRevieu and HeraklPublishingAssociationPrinted in L.S.A.

Bibletexts €redited to A.S.v. are f¡omthe AmericanStan,oplrghtleUlb) lhom¿\ Nel'on &Sun'.

Bible rexr. crediredro Coodspeed are fromSmrLhand CConql?te Bibl¿:An Aneican Trawktion. Copyright1939 by theChicago.

Scripture quotes credited to N.A.B.are fromZ¡¿ Neu Ane¡ianused b,v permissnrn ofthe ConfraternityofChristianDoctrine, co

Scripture quotations marked N.A-S.B. arefroñ the Neu AnB¡ó¿¿, @ The Lockman Foundation,1960, 1962, 1963, 1968, 1971S75, and are used by permission.

Bibler€xts credited to N.E.B.are fromI¡, Nr¿r ¿ngl¡r¡, iá¿.. OoftheoxfordUniversityPressand the Svndicsofthe CambridgeU1961. 1970. Reprintedby permission.

Texts credited toN.LV.are fromThe Ho4 Bibb:Neu InteÍmCopyrightO 1978 by th€ New York lnternational BibleSocpermi..ionot 7,-rndcrv¿n BiblePubli\her.

Bible texts credited to N J.V. are fromthe NewJe$'ish Versior.JeNih PublicationSociety of America.

Bibletexts c¡edited toR.S.V. are f¡om the Revised StandardBible,copyrighted19.16, 1952 O 1971, 1S73.

Bible texts credited to R.V. are from the Revised Version, copthe OxfordUniversityPress.

Bible texts credired to T.E.V. are from the Go¿d N'¿ar ¿iú¿¿-OlCopyrighrO American BibleSociety 1976;New Tefament:AmericanBibleSociety 1966, 1971, 1976.

Library ofCongress Cataloging in PublicationDataMainentry under title:The Sabbath in Scdprure and history.

Bibliography:p.tncludes index.l. Sabbath-Addresses, essays, lectures. 2. Seventh-day Adv

nal and controve¡sialwo:ks Addresses, essays¡ lectures. I. SrAlbert,1927- . ILAugsburger.Daniel André,1920-BVt2ó.32 263',.1 82-3724ISBN0-8¿80-0017-1AACR2

I..ESLIET]AI:,NCEI.IBRARY



Table of ContentsLIS'IOF ABBREVIATIONSABOUT THDAUTHORSPREFACE

PART IIEABBATHANDSUNDAYINTHEBIBLICALPERIODChaprer 'll fhe Sabbath rn the Pent¿reu(h (GerhardF. Hasel¡ ..Chabrer f The Sabbath in (he Propheti( and His¡ori¡alLirerarure' of r he Old Tes¡¿menr (Gerha d F. H¿rel and w. C. C

Murdoch).-.-........

The sahbath inKubo) .........

INTRODUCTION

Chapter

ChaprerChapter

Chapter

the IntertestamentalPeriod (Saka

4.5.

6.

The RabbinicSabbathThe sahhath in the

(Robert Johnston)New Testament (Walter F

Specht)

Sunday in the New Testament (Walter F. Specht) .......

PART U: SABBATHANDSUND.{Y INCIIRISTIANCHURCHHISTORY

Chapter

ChapterChapter

Chapter

Chaprer Ila'Chapter 12.Chapte¡ 13.

Chapter

Chaprer

APPENDIXES-{ppendixA.

7.

8.

9:10.

The Rise of Sunday observance in farlyChristiani(Samuele Bacchiocchi).

fhe Sabbarh in Asia rWerner vlhmeister)The Sabbath in ESypr and Ethiopia (Werner Vyhmeis

rer)............................................The Sabbath and Lord'sDay Duringthe MiddleAge

(DanielAugsburger)...

.. ......Sabbarh and Sundar in rhe ReformarionEra ( Kenner

A. St¡and)..................1..........................The Sabbath in Puritanism (Walter B Dougla$.........The Sabbath in the Newworld(RaymondF. Cottrel

PART III:SABBA,IHTHEOLOGYChapter 14. The Sabbath in Modern Jewish Theology(Roy Bran

15.

16.

ContemporaryTheologiesof ihe Sabbath (HansLaRondelle)..........................

Reflectionson a Theologyof the Sabbath (Rao

The Planetary Week inWaterhouse) ....................

the Roman West (S. Dougla



ApFrdixAppcndix

App.ndixApp€ndix

Appendix

Appendix

c.D.

E.F.

t Centuries enne A. Strand)On Esteeming One Day as Better Than AnothRoÍ¡ans l4:5,6 (Raoul Dederen) *----**--*

The "SabWood)

A Note on Hebrews ,l:4-9(Roy Graham)The "Lord's Da) in the Second Century (Kcnnet

Strand)c. Joseph Bates and Seventh-dayTñEato"g, (C. M€¡vyn Maxuell)

H. The Sabbath on a Round World (RaymondF. Coand Lawrence T. Geraty).--...,.-*-------..---

bath Days" ofcolossian§ 2:16, l7(Kenneth

AdventistSab

GI¿SSART§¿RIPTUREINDEXGENERALINDEX



Listof AbbreaiationsANtr-J.B. Pritchard.ed., An.i¿nrNeur Eastem T¿xtsANF-The Ante- Nicene FathersAPOT-ApoeDPhaann Pseudopieraqha af tlvOATestatunL R. H. CharlAUSs-Andreus UniuersiE S eminary Stu¿;esBDB-r.Brown, S. R. Driver,and C. A. Briggs, Hebreu and Engli:hLexi

OAT¿stamentBHK-RKirla|,Bibliahebaic.rBrIS-BibLiahebruice ru gart¿nsiaCD-Cairo(Genizah text of the) Damascus (Document)CHAI-Conci:eHebreu and A¡amaic LeúonCJ---cod.e,: J u.stiniinl^CSEL -Cotp6scnqto,ltm ecclrsiastiorumlatnatumC'l-1od¿x fhe odostanui

DAcI-Dictionnaired'arch¿ok{i¿chrétieñne et de liturgieGCS---4)ri¿ehisc hechristlickeS c hrifxtellerH AD-Hebreu AmñairDictionaryHALATW. Baum8artneret al., HebÍauches urul aranal:¿hes Lexihon

lB-lnterpréter's B ibleIcc-IntemationalCriti.úlC onmentat)IDB-G.Buttrick,ed., Int¿rl»eter\ Di.tionaryof the RibleIDBSup-Supplementaryvolume to IDBJBL Jolmat af Bibti¿atLitzrature

KB-L.Koehlerand W. Baumgartner, ¿ái.¿,¿ in Veteris Tesbmenti librLcc-Libraryof ChristianClassicsLCI-I-oebClassicalLibraryLtN-Luther'sWortu (Americanedition)MB-M¿,lnafiíBirhan (" Book of Light")MCH-Monu"¡,,nta Gemaniae hl\tonca

C^p-lapitulariaregnum FranúrumConc---ConciliaLp-EpistolaeEp sel Eqtstol¿e seledae

L LegesLL-Lib¿i de titeSS-S¿nptor¿r

\fT-MasoreticText\CL-Neu Ca.tho Lie Enqcloq€d.ia\ lc-|i eu Intemational Comntntary\P\r-N;¿z ¿¿.1 Port-NiceneFathers



pc ,,,c o¡ienulit¡S-PeLúi ¡SIi¡.aSBLIÉrS.r--Socieay of BiblicalLiteratureDissertalionSeriesSC-SourrÉ chretiénnes5D.rAf--Saá¡á-da,A tumtist Bibl¿ C onm¿nraDSDABSSL-Saar¿-d¿,AdüentütBibl¿ Stud¿nt§' Soürce BookSDB--.sa ,.tiDa, BaqtütÁin Europe and An"rnaTD:§T--{,erhardKittel,ed., Theologíeal Dietionaryof th. Neu T.starn

OU T.trañaúTtL{T-EmstJenni and Cfaus Westermann, eds., Th.obgitchts Hazr//iAltn Testament

Ttl'AT--4.J. Borrerweck and Hehmer Ringgren, eds., Theologisch.sú AlUn TesbrÉnt

W-VattttTeslañ€ñhnZ.{W-ZáBchrififür die ahastañmúnke W;\s¿lrechaÍtZDIIG-Z.ikthñl der d¿ut:c hm



DanielAugsburger is professor of historical theologyat the SAdventistTheological Seminary,Berrien Springs, [fichigan.He jtácultyof Andrews Universiyin 1942 (at that timeEmmanuelCollege) and subsequentl) serred as chairmanof the ModernDepartment for nineteen ]ears. In 1976 hejoined rhe Seminary fahaving servedfor a nunber of years as a member of the collegedepartment.In 1950 he earned a Doctorol PhilosophrdegreeU niyersit,vof }fichigaoin F¡ench language and literature, and in I 976ofTheolog}degree fn,m the Univers¡tyofStrasbourg,France. For hid{rcloratehe w¡ote a dissertation on John Calvinin relarionship to tcode. He a¡so serves as sec¡etary for the AmericanSociety fbr RResea¡(h, and for sereral vears has coordinated itsspring meednKalamazoo,Michigan.

§amuele Bacchiocchi,a professor in the ReligionDepartmentoUniversity since1974, was the firstnon-Calholicto obtain a doctRome'sPontifrcal Gregorian Universityin its more-than-four-cenruryearned the doctorate at the Gregoriana in 1974, and was awarded twohis academic achievements there. Born inRome. Bacchiocchi sn¡diedColtege in [ngland and at AndrewsUniversity,lbllowed byfn'e yearsfor the Severth-dayAdventist Church in Ethiopia,u here he ras chairrheology deparrmenrofErhiopianAdventhtCollegeihe also taughi rhisror)'inthat school. His subsequent doctoral workat the PontificalUniversitydeah withSabbath and Sunday in the earl, ch¡rrch,and elerhe publi(¿rionin 1977 ot his t'tun Sabbath to5üxdd). Hehasd¡so publ¡works in the sanre freld.

Roy Branson is senior research sáolar at the Kennedy lnstituteGeorgetllrvnUnn'ersity,Washing(on, D.C.,$'here he has worked sPriortothat, fbr six years he sasa prolessor ofCh stian ethics at lhe SAdventist Theological Seminaryat Andrews Universitv.He earnedPhilosophy degree at Harrard Universitvin l968with adissertationoofReligiousPluralism and the Ame¡ican Founding Fathers."He is thsts.¡n¿m, "AQuarterly .lournalof the Association of AdventistForuauthor ofnumerous articles ina vide variet ofjournals,and also ofaJudaism in the árr1rlopedie ofBio4hirs.ln1976 he coedited, withRobEtt ó a d H¿alth Polio (BatlengerPress).



. , . ., .had b€en an a§sociate book editor and associate ediror ot rhe ReL)ie1L1andgeneralchurch paper for the Seventh-da/ Adventist Church.He servediears as a Bible teache¡ in China andat Pacific Union College,Angwin,CiIe has done special ¡esea¡ch in Biblicalstudies, and rvas áwardéd theDi\ini$degee bt Andrews Universityin 1972. He is author of B,)ôndand R¿uon and Faith. as wellas numerousjournal articles; he was.ilso a cofo Th¿ S.r.nth-dq Ad entüt BibleComnentary-

R.¡uIDedere¡, professor of th€ologvand chairmanol theD€pañmen(of the Seventh-dayAdventist TheologicalSeminary, serpasror and educator for seventeen years in Belgium andFrance prior trhe S€minan facultyin 1964. His service in France included chairmanshTheologlDepartmentof the French AdventistSeminary in CollongSal¿\ e near Geneva, Switzerland. ln 1963 he completed a doctoralprogrL nirersitv ofGeneva. Dr. Dederen is active as a w¡iterand is an internrecognr/ed le.rurer on e, umenical 5tudie'. Hc is al.o ¡n ¿stirre.rf¡"¿Jt^. a rell-knownmagau rne t r clrrgr.

If,atter B.Dougta§,from Grenada ir the West Indies, is a professChurch Historyand WorldMission departmenlsof the Seventh-da)Theologi.alSeminary;he joined the Seminary facultyin 1969. Hissrudies were completed in I972 at McMaster Universit,vin Hamilton, Oncentered on seventeenth century Puriranism.The research fo¡ his disin\ohed a new approach to the interpretation olthe historyoftheEnglishfrom 1660 onward. Prior tojoiningthe Seminaryfaculty, Dr.Douglasin chu¡ch rvo¡kfbr the Seventh day Adventist denominationin rhe Wand in Canada.

I-awrenc€ T.cera.y is professol of archeology andhistorv ofantiquiSeventh-day Adventist Theological Seminaryand is also the curatSiegfriedH. HornArchaeologicalMuseum at AndrewsUniversity.HejSeminar\ facultyin 1966i in addition to teaching in the O¡d TDepartment.he has led seve¡al of the university\archeological expeHeshbon, Jordan. Geraty earned his Doctorof Philosophy degreeatUni\ersrrr rn1972, s¡Lh ¿ c,,ntenrr¿rion rn S¡ro-Pale.rrnianar,herrlugreceiled numerous honors, aNards, grants,and fellowshipsfromunia¡cheological organizations,and government ollices.and is in \ride dele,rurer in rhe ñeld ol Bibli,dldr(heolog\

Roy E. craham, provostof And¡eusUnive¡sity,BerrienSprings,since March, 1979, is also a professor in the TheologyDepartmeSeventh'day Adventist Theological Seminary,uhose facultyhejoinedHis earlierse¡vice includes pastoral workand educational superintendrhe Serenth'day AdventistChur.h in Great Britain,as $ell as the presitheSouth England ConferenceofSe enth-day Adventists, withof6cesi(near London). From1971 to 1976 he was the president of Newbold

l0



earne a e n vers y o rm ng am, En8land, n 1978, his disserrat" l-he Role and InfluenceofEllenC. Whirein the Sevenrh-day AdventisWithParticular Reference to Ecumenisrn and Race Relations."

Ge¡h¡¡d F. Hasel, fromGermany, is dean of rhe Sevenrh-daylheol,,grcalSemrnarr ¿nd prole*orot Old Te\r¿nrenr ¡nd Brbli(alPrior tojoiningthe Seminary facultyin 1967, he had served as a pas«England and as a teacher in the religiondepartment ol SourhemCollege. Collegedale. Tennessee. His Ph.D. degree Nas earned iVanderbilt Universityin Nashville.Tennessee. He is authorofscholarly alticles andbooks, includingthe popt¡]arOI¿ Testument TheIss es in the Cunent Debat¿ (1972, 1975). His doctoral dissertationpublnhedby th€ AndrewsUniversityPress under the titleThe ReH¿story and Theolog of the Rcmnant l.lea Frorn Cü*si:jto Isaiah.

Robert M.Johnston is a professor in the TheologyDeparrmSevenrh-dav AdvenristTheologicalSeminary, i§hose fáculty hejoined inearned the Ph.D.degree from the HartfordSeminary Foundationindissertation beingentitled"Parabolic InterpretationsArriburedto Tanis a specialirt in ancientJudaism andearl¡- Christianity. Priorto his appoithe Seminary fácuhy, Dr.Johnston served as a missionary in the Ftl§elve ea¡s. He was chairman of the theology dep¿rtment of KoreCollegé inSeoul. Korea, and acring .lean o{rhl Crádu¿re S.hool ofPhilippine UnionCollege in Manila. theI'hilippines.

Sakae Kubo is president ol Newbold College inBracknell, Berkshiretaking up service there in 1980, afier havirlg beenthe dean of thetheolo$at $¡alla üIallaCollege, CollegePlace, $¡ashington,durinprevious years. Earh in his ca¡ee¡. Kubospent a number of years iservi.e in Hawaii and Californi¿.From 1955 to 1978 he was connAnd¡ews Universit'r,BerrienSprings, Michigan. inits Religion Departin the Seventh-day AdventistTheologicalSeminary as a professor inTestament Department and as Seminary libra¡ian.His doctorare&asthe Unive¡sityof Chicago in 1964. He is autho¡ of numerous articles ahis Reaier's Greek-Engü;hL*ieonof th¿ Neu Tesl¿¡n¿rr is a widelyusedtool, and he coauthored withWalter F. Specht the popular and widelySo ManJ Vetsio¡1s? (1975).

Hans K.LaRordelle isa professor in the Theology DepartmSe enth-da) Adventist TheologicalSeminary, uhose fáculty hejoined inhad earlie¡ been engaged in ministerialservice for the Seventh-dayChurch inthe Netherlands, his homeland, for sorne fourteen years.the Docrorot Theology degreeir systematic theologyat the Free UniAmsrerdamin 1971, and his disserrarionot\ Perf¿dion an¿ Pefecrionisnpublished by the Andrews Unive¡sityPress. His recentCirúlOu,S¿ü,a¡L.a mo¡e popular book on the same general topic. Currentlyhe is activell. ¡nting in the freldof eschatology.

l1

LESLTEt.t¡\RDrr.tGEL,BRA





- ,rel¿rionships in Eli/abe(h¿n Engl¿nd. Prior ro ioininsrhe Semináry19i5. Dr. Vvhmei.tcrhad served ar academi¡ vi,e-pre.idenr for ChitChillan. Chile, andsubsequenrl¡ as ¿cademi¡ vite-presrdenrtorCollege in Argentrna. He also raughr churt h hisror y and Biblicalrrudi§(hools.

S. Douglas Waterhouse is a professor in the ReligionDepartmenr at nnersnr. haringjoined irr l¿(uh) in 1963. Alrer.pendrng hh earlHawariand dorngrollegertudy in Calilornia.he did graduare sor k ¿University,the University ofChicago,and the UniversiryofMichigan.of Philo"r-rphvdegree was earned at rhe Universiryol MiLhiganrndisserration beingeniidedSrria in rhe AmarnaAge: A BorderlanConfticting Empires."He has also done extensive research into ihebackgrounds for Bible symbolism, especiallysymbols in the apocalyptiDaniel andRevelation.

K€nne.h H. Wood is editor of AdlientlstReuiew, general orgSeventh-day AdventisrChurch.Hejoined the sraff of that paper as áeditor in1955, when irwas knownas the R¿ui¿r, ¿nd á¿,¿¿¿, and becam1966. Prior toihar, he served as a pastor, evangelist, and church deleader for seventeen re¿rs. In I 979 he s a' ah ¿rded r he Do( ror oi Lerrbr Andrews Unrverritr. Inaddirion ro innumerablejournalarri,les. hol .Vcdiunan:lor Modrns¿nd Rplh on R¿hgon. ¿nd , oaurhor rl irh Nlirof His Iniü¿l:Were F.D.N. He is also chai¡man ofthe board of rhe Elle

13





Preface

'l\ ,f ANYye¿rs h¿re elapsed since publicatronotrhe monumenral tourrhLYLofI li:ro,1 olrhe Sabbath and F¡¡n Do) oJ th. w¿rt bI J. N. AndressanConradi(published in l9t2by the Reviewand Herald PublishingAssociThis importanti^ ork has long been out of print,and used copies appear fonly rarely.

A need has been f€lt,theretbre, rc produce a n€w bookcomprehensirely$ ith the tllomaindaysotChristianworship.Thisneed haugmented b) the fact that since l9l2 a conside¡able amount ofnew inforhas come to lightand deserves attention.

The present workdiffersfrom lhai ofAndrewsand Conradiin at lesignificantrcspects. first. it represents a communityeffortof nearlyspetialists.eachdealingwirhalimrredportrr.rnolrh( roralsubiect. fhis tac< árrres obrious implnaiions wuh regard ro rhe aurhorirarireness andreliathis new oublic¿tion.

Secoid. the presenr book rreats cenarn imponanr areas not dealtcolered onlyvery cursorily,q Andrewsand Conradi.Forinstance, in thevolume anentire chapter (chapter 4) is devoted t() the kindofJewishobservance that was con temporary withthe rise of the Christianch urch, anchapters (chapters l4-16)present theologicalperspectives. In addition,

appindixesbóth broaden ánd deepen the roverage, as does ¿l5o(he,

on5iamounr of newlvrese:rrched dat¿ rre¿red hirhin¿ number ot (he .hapreIn a veryál sense this publicationis a pioneer work, forthe audo

endeavored to probe the frontiersof kno(ledge. As is inevitably thecasunexplored t€rri¡ories¿re entered. the uncharledterr¿in leares someknowledge. These harr to be ñlled in by lhe hisrori¿nwithas plaurer onsrrur rron as rhe dar¿ willa¡low.lt rr in su(h instanres r halj¿g,lrt ditfereopinionmay ar timesappear. but su< h ditferenr es are no¡ centralor(ruciasiqnr6canre ot the broad picture that h presented.

It should be further noted that a multia¡.¡thoredworkofthisnature in

results insome duplicationor overlap ofmaterial.The editorand publisheendeavored ro minimi¿esu.h dupli( ation,inserring cross-referen(es ar ap¿te pla(es in the rext where duplicaredmaterial has been essenri¿lparticular author'sline of argument, it has be€n retained, alb€itar tisubsrantiallv reducedform.

It may'appear to the reader that this lolume is exceptionallylargead mi[edlyir is Neverrheless. the weahh of material on the subject is evenand the authors have been constricted by the page limirationsgiven

l5



,wrirten in such a i\a)'as to secure a balance bet$een breadth aco\,erage. For rhe reader who i. inte,ested in lurtherintormationexrensrie n,rer at theend ote¿( h ( hdprer pro 'de rel'erence to a se¿h

For Lonlenience. the nrain rex¡h¿s been dn¡ded Into rhreeInrrudutrion,page l7r Aho torrhegeneral reade¡ sh,,m¿r norbelsome o[rhe re(hni(al lerms. a glorsarlis in,ludtttin the appeni]ix

I wish toexpress my deepappreciation to each ol theauthorsandothers who, as readers, participants in theproductionProcess, or irhave had a vitalpaí in making thisvolume Possible.Amongrhese man) othe's. leleraldeser\€ rper ial menrionand insoirarn,n for this muhi¿urho¡ed vo¡ume rdme lro¡nR¿tmonwhen hé w¿s book ediror ot the Reviewand Herald PublnhingA§launched the projectand saw it through its initialstages. ,{lthoughrerired long betore ihe project scomplerion,he has in his retirementcontributeioi by helpfulcounsel and by preparing, on shortnoticchapters and one of rhe appendixes.

The long and tedious pro( ess ol verihLd'ionh¿s been in the < apaShirleyWelch, who has ¿lso given assisrance in \¿rious orher a\

editorialprocess. Miss welch is responsible, too, for simpliflingthsourcecitationand for the listofabbreviationsthat aPpears at the beg

The helpfulglossary has been providedby my s€cretary,Jeannealso gavetheenriie manuscr¡pt a criticalreadiDg andespeciallv checfor cioss-referencing. tn addition,Mrs.Jarnes has spent manv hourretypingmanurriptcopy.

Last, but not least, mention must be made of Raymond H.succeeded Dr. Cottrellas book editor of the Review and Heenthusiastically taken on the responsibilityof this project andgenerously wirhhis rimeand experise. lndeed. dr¡tin8rhe p¡s¡Woolsey has given his capable. cdrelü1,and (onstant arrention lo adetails, both great and small, necessary to the satisfactorycomplvolume, and his continuoushelpfulness and encouragement to teditor and auihors are most deeply appreciated.

Toall the foregoingandtoallotherswho have in any wayhad pthis volumeposs¡ble, I express herewithmy deep gratitudeand th

KennethEditor

t6



lntroduction

A WLEKLYd¿ylor special uorshipser\i(esha\ been asisnih(an( oaI \ Hebrew-Chrirrianreligiou5rradirionsinre anriquity."tnOId 'feiimes thisday, designared as the "Sabbath,,,was the sevéntÉ dav of the wer ¿lled Sat urdar. Ir was a d¿v ot r esr lromnor malsecutar pursuir's ¿da) toarrenrron mor e ex.tusrve\ to sprrrru¿t , on, er ns, inr ludine arrendance in r¿ssembly. lr a¡so serred as a memoriatotCrea(ion, ¿. ir .dmmemorated Con rhe seventh day of Creation week (Gen.2:t-3).

In earlie\rChr,su¿nir) a \imilarSabbarh drurude s¿s in eridenre,Chrisri¿n., roo. obqer ved I his rerenrh-day Sabbl h ¿5 d memor iat ,,i Creaone Chr,5uan \ourre ol

lhe fouflhrenrur\ r.o. ha.pur

¡,-Oh

tord AlThou há.r (reared r he ¡o¡ ld by Chriv, ¿nd hay appoiircd rhe S¿bbarh rnthereoLbeLau.e on rh¿r da) Thou harr made ui rer trúm our $.ort .meditarionupon Thy laws."'

It has been apdy stated by some modern researche¡s,J. N. AndrewsaConr¿d¡. rharhad rhis weellr dar ofrerr¿nd ¡or.hip bee; t¿irhluh ob\eall humanb(ing.-as God ord¿rned ir. rhere ner er riouldhare been, rher, ould hr\ c been an aúej'r. anlnr,dcl. ¿n Jtsnu.ri -or ¡n ,d L,crin , he r

Hr.rori(ilre(ords re\eal 'har durinq rhe earlt Chri\.i¿n fenruri€.dav. Sunda\. r he hrsr dd) ol rhe week. a¡so ( ame ro har ( impoflanrein Csorship. lr was looked upun¿s a memuridl

ol Chrisrs

'erurre(rion.'lhhrs' ir 11 a(ronsidered b Chr l5'ian\ as ¿ ho, Ldav rvirha jo¡ous memoriatthis newChristianSunday evenrually rookon the aspecr;iresr, similarroaccorded the seventh-day Sabbath. Alrhoughsouices fromrhe fifrhCcentury revealthat there were at rhar rime special religiousservicesSarurdar and Sunda). rhe new Sabbarh rvpe oi empha5r;on Sund¿y hro Sunday: sub\titL¡rionIor S¿turda qu e widel\rhroushourEuroo\ubsriruriunw¿s mainlra developmenr of rhe \ixrh,enrurv and onwErhiopia.inreresringlyenuush, borh Sarurdar and Sr¡ndar were ob\e''Sabb¿ths.

With the Protestam Reformarionof

rhesixreenrh cenruryrhereEurope a diversityof views roward rhis Sunday Sabbarh. The more pro

Reformers desabbarized" Sunday and even concluded that any day of thwouldbe sarisf¿r ror) for worshipserr rces. Neter r hetess, rher reiained Sunsurh ,eligious servi( e5 on purelfprar rrr alground(a5beingrhed¿) rradliand commonlvohs.n e.l

However, rerrain of rhe earll ConrinenlalRetormers. dnd esDeciEnglish Puriranr inthe sevenreenLñ cenrury. , erntorLed rhe, oncept óf a

t7



borh on the continent ot Europ€ and in England. Andat the presenrhideh throughour rhe $orld-thereare,of (ourse, vaninS r)pes of Sing, as $ell as a sig¡iñcant number of observere of the Sarurda) Sa

The a.count of rhe historicaldevelopments, from the earliest Biblto the present day, is given in fairdetail in the present volume.Achaprers are devoted to current theologicalpersp€criles on the SSundav.

For convenience, the main t€xtis dividedinto three parts: Partand Sunday in the BiblicalPeriod";Part ll, "Sabbath and Sunday i

Church History"; andPart lll,"Sabbath Theolo8l."ln a sense, eamejorunitin itself,üough the sequence ofchapre¡s has been arran8evolumecan wiúpro6t b€ read frombeginninS to end. (Furtherinfothe purpose, scope, and contents of ihis publi.arionis gisen in the

It should b€ mentioned ihar alihoughrhis volume is one that dedayofworshipmainlyfromrheChrisrian perspectileand in Chrisrianchapiers have been devoted toJewish Sabbath attitudes: chapter4,Jewish Sabbarh oliservance at the time of the rise of the Christian cchapter 14, whichgives theological perspectives of major present-authorities.Withregard to the latter, itshould b€ noted rhar some of t

authorities,especially AbrahamJoshuaHeschel, have influencedconsithinkingof various Christianwriters who treat the theologrof theI. is hoped thatthis publicationwi¡ls€rve notonl¡as a general ref

but also as a source of pleasurable and informativereading forconcerned with lhevitaltopic of the i{eeklyChristian da,r' ot $orshi

Kenneth

NOTES7 36 ¡f,V7 4?,1

¡f:NAndr.BrndLR.(.on,¡d,,Hrtoqott\t\obbathan¿l|^tD\o/rr,wz¡4ú.d '$.th'ñ

t8



Sabbath and Sunday in the Biblbalperin

PART I

--N-





CHAPTD,R1

Tbe Sabbatb in tbe Pentateu

Gerha.F,Haxl

l\TOother par r ot rhe Biblehas rhe breadrh. depth. and height ot ideasI\ and motits per taining ro rhe Sabb¿rh as does (he Penrateuch. lI r emaior source tor ¡nformarion onrhe origin,insri(u(ron.purpose. and mthe sevenrh-day Sabbarh. The Sabbarh is srounded in Crea¡ion andlinredemption.lt is an agent of rest fromwork and confrontsman's relisocial relationship. It is a perpetual signand everlasting covenant.I t relameaning oftime.lts nature is unive¡saland it serves all mankind. It is cwithworshipas wellas withjoyand satisfaction. The themes ofCreation,redemption, and sanctificationare inseparably Iinked together, andSabbath's covenani aspect they reach into the eschatological future.

lr willbe the purpose of this chapter first tosurvey úe quest fooriginsand then ro investigate theels¿ ¡qql§abbalh and the Sabbath befatSinai. andafterSinai. Finally,the topics ofthe Sabbaú as sign andcovconclude this studyof the Sabbath in the Pentateuch.

The Que3t for Sabb¡th OriSinsA century ago (he quesr tor rhe originol rhe Sabb¿rhr i¿\ srimular

disroverlof alleged Babllonianparallels ¿nd berame parr ol rhe Bicontroversy.' Sinc€ 1883 there have been many attempts to find the oriSabbath ouiside of Israel.r

I he oldesr ¿srrologi(¿lhyporhe.i. sugge.red rhar ¡he Sabbarh oriBabylon in ronne( rionsllh asrrologi.¿lobser ations. Some Bab]loniagies revealed regularlyrecurring evil(taboo) da$ (irmq l¿mnfiti)ássociatedwith lunarphasesand fellon days 7, 14. 19,21, and 28 of thewas hyporhesized rharrhe Sabbarh derived Irom rhese €vilda)s.r OrherIollowingBabylonian re{rsrha¡ idenrify the Akk¿dian termi¿álp¿rt,monthlyfullmoon day, suggested that the Sabbath was originallya mmoon day. On\ at a later period did ir develop intoa ueekly d¿t ol rehyporheses are beset wi(h5uch gra\e difh( uhie. thatmanv "t

hr-rlar s havthem.

Another astrologicalhypothesis claimsthat the Sabbath is of Ken

21



Israelites are sard to have adopted the Sabbarh from Kenitesmiths arMoses. The evidence for a Kenite Saturn dayis too slende¡ to recohypothesis.' "The theory of Kenite originis merely an attempttounknownby means of another."'

An agriculturalhypothesis for theorigin oftheSabbath was develbasis ofüe ¿¿n?r.ifiim unir in Babylon, i.e., a supposed fifty-day periods€ven weeks plus one day fromwhich a pentecontad calendar was recoBut the¡e is no generally accepted evidence fo¡ a supposed epentecontad calendar, and there is not even any clear evidence in su

position that ¿¿mr.¿Íi¿m was a fifty-dayperiod."The most prominentof the sociologi.alhypotheses holds that toriginared through ¿n adapration ol marler d¿ys. wh h rei urred atrhree.four.hve,six,eighr.orrenda)s.r'Ihereis,however.noevidenmarket-daycycles existedin lsraeloramongitsancient Near Eastern nis alsocurious thatin the later societies where such market-day cyclesthere is na evidence for a recurring seven-day cycle of market days

Some rccent studies have attempted to explain iheoriginoftheconnection withthe number seven in Mesopotamia and/or Ugariticteis, however, no evidence that rhe periodic sequence ofseven years oleads to the originof the recurringweek and/or Sabbath.'. There isindicationthat the¡e is a linkbetween a seven structure and the Biblica

The quest for the originol the Sabb¿th that began about a centbeen unsuccesstul. No singlehypothesis orattempted (ombinationoIhas succeeded in providinga conclusivesolutionto thequest ofSabbaIt may be concluded thatfrom the poinrofviewof religiohistoricalithe Sabbath is unique to Biblical religion.

Recent resea¡ch ¡eveals a twofold shift.A number ofscholarstheir at.ention io the Biblical textsfor úe originand developSabbath,'' and many others have turned to look fot the theological,

and anihropologicalsigniñcanceof the Sabbath and its relevanceman.r,lt willbe our attempt to investigate the pentateuchal passagestheir own witness to the origin,meaning, and relevance of the Sab

Sabb¡th ¡nd cr€ationThe CreaiionSabbath appears in Genesis 2:1-3. Exodus20:8-ll,

3l:12-17.?rThesetexts provide the basic Biblical motivationfor oSá66atñ an¿ poinr ro rh; Bibli(al\iewol (he ori8inot rhe Sabbath.31:12-17. the command toobserve the Sabbath frnds its ultimaterstat€ment "forin six days the LoRDmade heaven and earth, but on

day he rested, and was ¡efreshed" (verse 17b).*ln Exoduscommandmenitorefrain from workonthe sevenrh-day Sabbath is alsby an explicitrefe¡ence to Creation and the divine example:"For inLoRDmade the heavens, and the earth, the sea, and all that is in themon the seventh day;therefore theLonoblessed rhe sabbath day and(verse ll).These texts point to theoriginof the Sabbath at Creari

' AII Bibl.quoÉtio¡ in iú ct apt€r 2r. tanrla.io¡s by ¡h. auth.r, unlc$ othcrsire indic

22



Creatio¡Sabbathandc€nesis2:l-3.4enesis2:l-3 formstheconcrhe Biblical Creationaccount. These verses are not an "etiological mytcarefully structuredliteraryunit."Verse I af6rms whatwas frnishheavensand theearth" (cf. Gen. l: l;2:4;Ex.20rl1;31:17)."i.e., the totaliworldin its bipartitedivision,together with 'all the host of them,"nafullnessofthe hostofcreatures contained inthe bipartite world.':6Yerse 2o tqsqllhlqqghlhe comm-o- velb "frnislredG¿/¿).'r God hadfinished "which he had done" on "the seventh day."a The expression "the seveappears two more times in this unit (ver§es 2b and 3a), so that four i

associated with'the seventh day":(1)

God "had ilnished"His

creativeworday; (2)God"rested" Iiomall Hiscreative workon thatday: (3) Cod "blesdayi and (4) God "made ir holy."

Creation Sabbaüand Weekly Sabbath. The unique threelbldemprhe seventh day with itsfour diflerentaspects at the conclusionof rhecrearion story indicates üatjust as na is the crown elCleation rotlred¿r. rhe Sabb¿th.r rs th( 6n¿l qoal ot ere¿lisn." ll rhir i. rhe.¿se,Crearion Sabbath is not merely direcred toward Cr€ationand Creator,''equally signrh(anraspe(rs lor rhe turure ol man, his l;le¿nd horshirrjofoldpurpore ior lhe prsr ¿nd rhe lurur(m¿ke\ rhe Cre¿rron Sa

archetype of the weeklySabbath. G. H. waterman provides thef

summary:"Itseems clear. therefore, thatthe divineoriginand institutisabbath took place at the beginningofhuman history. At that tirne Godprorided a divine examplefor keeping the seventh day as a d¿y of rest,blessed and ser apart the seventh day for the use and benefit of man."

whatdoes it mean that God "had finished"His creation onthe Sabbexact idea ofthe Hebrewverb (¡l¿) is difficultto ascertain. Basicallytlásrop, come to an end."" The Piel form as used in Genesis 2:2 mean'd¿(lared ñnished' nor ne(essarily brouShr ro a r8t¿ritvinS¡tlosÉlIlrlqesrhe po"ilyjdeaol ¿n a(hievement ol a derired Soal Th

criaring isiomplered¿nd rhus ñni'hed:unLhe

5eten¡hd¿ God had

,om¡leled and wa. fini\hed withHir(reariveqork.' God looked bat,omilered.rearionrnd hnthed sulk wirhi. . pleasure and \arisl¿(pronoun.edir"rerlgood r, hap. l:31,.Uod.erhereIhepdrrern tot Hi§.t. He t re¿red the sorld in \ixdals. so rhar It $as , ompleted and6ni'heselenth day, so man is to a.complish his workandpurpose in thiscreatiorhe rix liorkingda)s ol rhe seek ¿nd is ro lolloshis Crearor'§ examplerhe sevenrh d¿). rhe Sabb¿rh. lollowingrhe pdtLernol rhe Lrearor, helook bark upon his hnrshed workwirhjoy.plea.ure. and satisfaetion. Inm¿nmayreioice''nt¡ronllinL'od\rredrionbuta\oinhisrespon"rbl

nor exploitation,over creation(chap.

l:28).Cr€ationSabb¡.h and Sabbath ResL The idea that God "restedlelenth day appears inGenesis 2r2,3, Exodus 31:17, andExodu§ 20:11. Ttext uses the Hebrewverb ¿rrlr, '\o rest, take a rest,"re while theformeremploy tlE;e;Fiütl@ Góik-n€),top §vork),rest."" Therelbetweenihesé téims has been frequentlydiscussed,lLbutone should belesr one presses the diffe¡ences so much thatone denies any relationship

23



day" (Gen. 2:1-3; Ex.20:10), "bless"(Gen. 2:3; Ex.20: I I),"make holy"Ex.20:I l;cf.Ex.31:l4),"make"(Gen. 2:2,3; Ex. 20:9, 10; 31:14. l5rcDeut.5:13, l4),and "worl"(Gen.2:2-4;Ex.20:9, loi3l:14,15) colexts mosr rlose\. Cenesis 2:2.3 is ñlled¡irh language rh¿rp€ntateurhal S¿bbarh rexls.r'5<>lha( ir has been r oncluded rhir rhe sevihe CreationSabbarh is "at the same time instiruredas man's dav of rfa(l lha( (he noun Sabbarh is nor pre.enr in Genesis 2:l-3 andrhart ommandmenr ro keep rhe Sabbarh h pror ided may ñnd ir. reason inpurposes ofGenesis 2:l-3, namely ro presenr the divine Exemplarwhosman is to follow(ci Ex.20:11;31:17).The qu$tion ofthe o¡iginofthe verb i¿¿ar, "io cease (rvo¡king),srest," and the noun Jdrá¿¿, "Sabbath,"is widely debated.l k has beenthat these words derived from the Arabicr¿¿at¿, "to cur off, inrerruprtheArabicroorirá, logrow. in(rease, be srear," or rhe Akladran¿rrexact meaningof whi¡his irselldispured.'" or the lvordi4 sevAkkadian.0These attemprs proved truitless and remain unconrintirhey are no( suppor ted by p h ilologiraI .onsid er a(ions of, ompar dri\e Slack the support of the usage of forms of the Hebrew roorJáf iTestament.

At thepresent there is no eviden( e lor rhe roor (ár ourside of Heb¡for Punir.\'1heverb rót. "ro cease rworkingr,srop rwork).re*. anl¿¿á¿¿ "Sabbath," seem to share a common Hebrewroor. Some scholarsnoun from the verb,"rwhileothers derive the verb from rhe noun.rs Trobeno(onrlusi eproofforeirhersugges(ron.Theissueotlheex¿rtolrhe noun ro (he erb ¿nd vi.e vers¿ is nor \ellled.Neve hele$. is lipossible that bothwo¡ds derivefroma common roor.r, On the baTestamentcontexts it may be suggested rhar rhe verb l¿á¿l and rhe nounrelated to each othe¡ from rhe beginning(Ex. 16:29,30).¡

The ideaofthe verbl¿ádr, "tocease (working),srop (work),resr," as

Cod when He had finishedHis crearion (Gen. 2:3r ct. Ex. 3 t: l7; exnorion lha( He ceased fromH¡s (rea(ive ¿crivitvand Lhu. resred Thiand resting on r he parr otCod can hard\ be expláined ¿s an eriolog)."ret¡rement ro¡ioril¿l,lromhea .t activity. a\is rhe case in pagan m¡ üoloas some(hing rhar is related (o man. Cre¿tion rale. place wi¡h referen,ewhichbelongs the dualityofdaysofworkandday ofrest. Thelarrer is thdáv. the Sabbarh. Codi cessarion from work.His resring, on (he sevnor necessik(ed because He Sreh trred or weary((t. ls¿. 40:28) bul be(functionas Exemplar for man. Man is the "imageof cod" (cen. t:26-raug¡t byhisl,lodel'sexample howro functioninihe usageofthe seque

(cf. Ex. 31:17; 16:23-26;20:8-11).The Sabbath commandment in Exodus 20 also affrrmscodt .,rseventh day, butchoosesthe Hebrew n¿¿¿ (verse 1l;cf.Deur.5: l4), whi31: l7 and Genesis 2:3 employ rhe verb l¿r¿¿. ln rhe Sabbath texrs rhe Henü¿á mean\ "ru rest. take a rest ''3 and. along sirh the rhuughlrhatrefreshed (,?p.r - in Exodus 3l:17, ¡s Darr ot rhe Sabb¿rñ vocaexpresses Coas mosr inlimareself-idenrlh(arionwithman. cod re

24



, , .20: Il; 3l: l7) dealing withthe Creation Sabbath assert that the world isbeing created, because God ¡ests from the workofCreationon the seveday of rest as contrasted withthe days ofCreation.These texts connectwithihe institution oftheSabbath. The weeklySabbath has "its legitimatprimalSabbath (Ursabbat)of creation."e In resting on the Sabbparticiparesin God's rest, meeting withhis Creator.

Cr€ationSabbath and Sabbath Blessint,-Genesis 2:3 aflirmCreator "blessed" lrr¡)6'the seventh dayjust as He had blessed animalson the day before (G€n. I:22, 28). The blessing of the Sabbath refeExodus 20:11 linksthe C¡eation Sabbath with the weekly Sabbath.whaidoes it mean rhat rhe seventh-day Sabbarh is blessed? whensubject, "blessing"means generally that "man and things are imbuedpower of fruitfulnessand prosperity,he gives life,happiness and sucrermsofrheserenthday.itmeansthatthr"davis'agrftottheCreatoimbued witha blessing that no other day possesses. IhE_'b1ssu¿-ESldav of rest witha eift that makes it fullof powe¡. This powe. make

ul and man\ lite.e y receives through itsbeneficial andvitalizingpower through which hurnanexistence is enricomes to fulñllment.As such, the Sabbath is man's source ofunequaledthe weeklycycle.Creation Sabbath and Sabbath Holiness.-Cenesis 2:3 also afñrmCreato¡ "hallowed"(R.V., R.S.V.) the seventh day, "made it holyN.A.B.),"declared itholy"(NJ.V.), or"sanctifredit"(N.A.S.B.).Borhhthe Sabbath commandment(Ex.20:lI) the Hebrew text uses the verb qit9 q 9199 9d{}9 y."" Most basically, theidea is that God made thday "holy"by puttingit into a state ofholiness. Since the more elementalof the Hebrew idea of"holy"and "holiness"is "separation,"6r the meanholinessoftheseventh day as affirmedin Genesis 2:3 and Exodus20rlIthat the seventh-day Sabbath is that very day that God has separated fro

ofthe days. The separation ofthe seventh day from the six workingdaysthe Creator for all mankind.lt should be emphasized that God, notseparated this seventh day.The seventh day is God's day for mankindand noi merely His day for Israel.

It is b€cause ofGod'ssepararion ofthe seventh day fromthe six dayassigning holiness to ittu that the Sabbath is designated a "holySabI6:23:3I:14, l5l 35:2; ct lsa. 58: t3). The holiness ofthe Sabbath doesfromman's keeping it, but froman act of God.

Man is commanded to keep theSabbath "holy"(Ex. 20:8; Deut.¡efraining fromwork (Ex. 20:10; Deur. 5:14).'o The injunction notto

(hL,hl1)t'the Sabbath (Ex. 3l:14, €tcetera)?'is the counterpcommandment to keep it holy.The Pentateuch has a number of specificinstructions regardin

prohibitedon the Sabbath. Exodus 16:23 prohibitsbaking and cookiSabbath, indicatinS restalso fromthe dailychores of women.Exoenjoins rhe Sabbath rest also in the seasons ofplowingand harvesting,iihaithe Sabbath is not kepr holy onlyduring times ofnormalactivity. Ex

25



Sabbath hol¡. Yer. priests do nor protane rhe Sabbarh "hen rhshewbread in order rLer.24:8) and bring addirional,ar ri6tes 1NuIn shor(, the Crearor has made rhe sevenrh day hotyby separaringsix workddys and has rhus pro ded a g¡tr tor rhe wholiot minkind-The person who keeps rhe se'enth-day Sábbath hoh lotlowsrheanheqpal pattern (Gen. 2:3, ¿nd meers wirhHimon rhat dayacknowledgcs lris God as Crearor. ¿((eprs His gifl,and has a pan inThe Sabbarh is a sread) reminder ol rhe Crearór, l¿nd ¡ of rhe;risin.re¿tion. . . . Every Sdbbath srans anew ro those who srand undeidomin¡onrhe treedom ltromthe srruggle tor exisren(el rhar betonchild¡en;alrhoughat frIsrin a limitedmeasure, ir is given withrpromise of complete fulfrllmenr."?

Sabbath and Manna

^ ..The giftof ihe manna is the occasion for renewingrhe grearSabbarh. The noun Sabbarh ,j¿¿áao appears unannounó¿ ¡n ihe gi6rsr time in txodus l6:25wirhinrhe nar rdriveotrhe mann¿ mirácte.'.pointed out correcrlyrhar rhe Sabbarh appears atready before Israel,MounlSinai,r i.e., rhe Sabbarh kas kepr bef ore ir was formallvcommkepr holyin rhe De(a¡ogue.1. The setting of the appearance of the Sabbarh duringIsrael'ssojournisthe murmuringof rhe whole lsraelirecongregaiio; (Ex. t6:revealed to Moses that bread wouldrain fromheaven; o; each of the fira po ion h¿d ro be gathered in.bur on Ihe sixlhd¿y ir shallbe rwi(ethey garher daily"(verse 5)._ Foltowingthis inst¡ucrion,"on the sixrhday they garhered rwicbread" (verse 22-thisand rhe followingdhcússion' q"uote fromrMose5 explained ro rhe people. Thrs is whar (he Lordhas (oTomorrowis ¿ day ol solemn re\r fi¿rá¿l¿nJ. . ¿ hotr sabbarh Fa¿¿a¡-gLoRD; bakewhat you willbake and boil whatyou will boil,and aI rhailay bv ro be keprrillrhe morning lverse 231. On rhe jollow¡nqmSabbarh. Mosessaid, Ear ir rodar, torrodayis¿sabbarh fJ¿¿r¿ltroiir€ Lrou willnor ñnd ir in rhe field.Six dals you sh¿llqarher ir; bur ón rhe sshi(h is a sabbath Baár¿rl, rhere willbe none (verses 25,26).

Some doubters wenrout in disbelief ro gathe¡ rhe manna on t( erse 27). I hey found norhing.God rebuledlhem, sayinq ro Moses,do \ou refuse ro leep mv, ommandmenrs¿nd my l¿wsi tierse 28t. Trhe rerelarion rhar rhey h¿ve reteired the S¿bbarh trom y¿hweh rversthe in¡un«ionfollows:Remain ever ) person in hishome, ler no one splace on rhe sevenrh dáy ( erse 29br. Ihe narrárite (onrtudes...So"tre\(ed [.¿á¿4 on (he sevenrh dal (verse 3o].-lhe dida(li(charaflerot (his n¿rrarrve is ob ious rhrouslîldernessgenerarionwas ro learn to resr on rhe sevenrh day (ver s€ S0;raughr ro b( obedienr ro r heir Lor d.ro keep Hrs i ommandrientslnru''l¿,*s'' tórólt.Does rhis impllrhar lsraet h¿d known.,lausand tommeven before Sinai? Was rhere a Sabbarh commandmemknown before

26



assumed toexist.e It maybeconcluded tharthe Sabbath "is nor introducñrst time even in the wilderness ofSin, where the manna is found. Herproclaimed as something whichis already in existence.",The manna narrative is 6lledwithSabbath terminologyaniheology. tt has already been noted that for the 6rst timethe no"Sabbath," and l¿ráilán, "Sabbath feast ' (Ex. l6:23)appear.," The wordis qualified by theadjective q¿d¿j, "holy"(verse 23). ln verse 26 thereidentiñcationofthe "sevenrh day'as the Sabbath. Allofthis is part ofthteaching." The threc usages of sixth day"(verses 5, 22, 29) and the feach of'\€venthday" (verses 26, 27, 29, 30) and 'sabbath" (verses 23,reveal an additionalaspect of the preoccupation withSabbath ideolo

The major ideas regarding the Sabbath in Exodus l6 may be sumfollows:L The "sixthday" prepares for the Sabbarh (verses 5, 22,2double portionof foodis collected (verses 5, 22) so that no one needs this house on rhe seventh day (verse 29). 2. The Sabbath is the day follsixth day. "on the sixth day they gathered twice as much." "'Tomsabbath feasr, a holy sabbath to the LoRD" (verses 22,23, R.S.V.).'fheday is the Sabbath (verse 26). 3. A divinecommandmentenjoined thethe Sabbath (verse 28).4. The Sabbath is 'holy"(verse 23; ct Gen.20: I l).5.The Sabbath is a day ol "rest"(verses 23,29,30). Rest meansfrom work.ln this instance n means refrainingfromgathering fengaging in the pursun of a livelihood. God hadmade ample prosustenance. The prohibitionto stay in one s house on the Sabbath in vecontextuallynothing to do with lunarphases" but h designed loi.rilderness generaiion fromgathering manna (verses 27-29)-Both("holy")and hu man ita rian ("rest )interest come toexpression.6. The S"sabbath feasC' li¿¿á¿lón)" and not a day of taboo§, fasting, and mourni''festive ring, 'sa dayon whichone is not to go hun8ry. lsrael is ro ear, 'fasabbath totheLoRD"(verse 25 ). 'fhe Sabbath is God's special dayand i

to bring joy, happiness, and satisfactionupon the keeper. 7. The Stesúng ground of man s relationship withGrü. Som€ lsraelit€s&entthrouSh unbelieforthrough curiosity'"to collectma¡na (verses 25-connectionGod's rebuke is heard, "Howlong do you refuse my command my laws?" (verse 28). A refusal to keep the seventh-day Sabbalrefusal toobey God's willas expressed in His commandments andSabbath has the character ofa test ofobedience and faith.'"God demafaithfula parricularlifestyle.¡'

Exodus l6contains key rotions regarding the origirr,purpose, funmeaningofthe Sabbath. It reveals lhat the Sabbaü instirudonwas knothe givingofthelaw on MountSina¡and before its appearance in the w¡Sin, as indicaied by both the incidental matter inuhich it is introducedI6 and the divineremonstrance of the people's disob€dience.

S¡bb¡th andDe€alo$ewe now turn to the Sabbath commandment ofthe Decalogue in

and Deureronomy5.A discussion ofthe Sabbath commandment inthe

27



se , nasmuc as these tren s have n uence the e ateon rhe inrand meaning of the Sabbath commandment.

A Survey of Trends.-Recentcriticalsrudies on the Decaloguedominated by form-criticalapproaches pioneered for Old TestamentAlt,''who argued thatcasuistic lawgre$ our ofsecular justice and afrom a cultic setting.His viewsdominated the field fortwo decades untisupplemented, brcadened, and modifiedbyG. Mendenhall'srhesis ihsimilarirybe¡{een the formofthe Decalogue and Hittitestaie treariesrefinedby a flood ofstudies.'r Oppositionto rhese alleged parallels constrong, with incisive arguments.q The last decade ofcriticalstudy has atmodifythe sharp distinciionbetween apodicticand casuisric law andthat clan wisdom is the source of prohibitivelaw.,5

A unifyingelement of form-criticaland religiohistoricalstutraditiohistoricalclaim that the present forrn ofthe Decalogue is rhe plongevolutionarydevelopment.lrs present shape is rooted in the institof Is¡ael. A recent observationby a thoroughgoingform-criricis n''The danger of exege.is being buihon il¡-foundedhlporheric¿lprojincreased dramaticallyduring the last half-century. As aresult, few pasulfered su(h d'vergen( inrerprera(ionsas has rhe De¡ alogue. ftGreademanded because it is evident that modern Decalogue resear€hirreconcilableconclusions.This is true for the Decalogue as a whoSabbath commandmentinparticular.s'[tmustbe admitted thatpreseof research are inadequate and that their conclusions do not allowdegree of certainty.

Some scholars have suggested that an alleged formof thcommandmentwas originally formulatednegatively,s whileorher scmainrainedthar ¡r was posirire.- Thereis no ¿greemenr regardrng rherhe hvporheric¿llorm. alrhough ir is oiren be¡ieved rogo back ro Malong withthe remainder ofrhe \o"¿lledprimirivede(¿logue (UrForexample.H. H. Row¡eysuggesrs rhát rhe origin¿lsabb¿rhrommand"Six days shalt thou laborand do all rhywork;burrhe seventh day is a sthe Lord thy cod."mrG. Fohrer's proposal i§ "RememberrheSabbath."r@ H. Gese argues for "Rememberthe Sabbath day, ro keepbut K. Rabastbelievesit was negarivelyformulated:"You shall not do athe sabbath."re In viewof such insurmounrable methodological prsubjective judgments, it is safe to proceed on rhe basis of rhe conDecalogue (and the Sabbath commandmeno in the book of Exoduscontext views the Decalogue in irs p¡esenr form ro be God's revelario

The Sabb¡th ir Exodus 20.-The Sabbath commandmenr (Econsists of fifty-fiveHebrewwords and is the Iongesr ofrhe Ten CommThis length has given rise ro rhe assumprion that it was originallyshorr,Near Eastern law codes disproverhat laws developed fromshorr ro lonsimple to complex ones.rú l-ongand short laws can srand side by sidbeginning, as pre-Mosaiclaw codes from rhe ancienr Near Easr demHittitelaws, whicha¡e more or less conrempo¡arywirhMoses, revealversion of the same law can be shorrer'.¡ orlonger,0, (cf. Deur. 5:12-15

28



Comp¿rarivee\ iden( e ofan( ienl NearEaslern l¿w ( odes mililalesagainstrh¿r ihe Sabbarh commandmentin Exodus 20 is ne(ess¿rily the Iesusrowrh over a lonc oeriodot time." The Sabb¿rh iommandmenris a carefullysrrurruledunir'The tstructure seems to be Pre§ent:

Remember the sabbath day to keep it holy.R.S.V.)

B'Command Sixdays you shalllabor and do allyour workCr

Modvationbut the seventh day is a sabbaih to the LGod; (verse 10a)

in it you shall not do any wo¡k,you, or yo...(versel0b)

for in six davs úe LoRo made heaven arhe sea,...ind rested . . . (vers€ lla)

therefore the LoRDblessed the sabbath day anholy. (verse I lb)

Bt Command

C'zMotivation

D Conclusion

This structurerLireveals the followins:A contains, in the formof an introDenins sraremenr. rhe Ie\ Drinriple;lrhe sabbath (ommandmenr as ¿

eipresüs rhe posirivetonir;andio engage in *oIk on \ixdav§ sherea¡há orher side in rhe proh ibitive. omma nd of rel,¿ininglroñ anv soSabbarh day. B' makis rlear rhar rhrs prohibirionha b;o¿d aPplnarioentire familvand domesti( animals, as s€ll as lor the stranger or resirs¿r,.rr, C, ¿nd C' providethe motivationlor lhe cumm¿nds C' moliseou€n.e ot time i; rhe six-da §-sevenrh-dardualitlbv emphasi¿ing

"er'enrh da1 isasabbarhlorheLordtourtodThe idenriñrarionol rhd¿v sith rhe Sabb¿rh has alreadr raken plate in rhe eatlier manna exPrhéwildernessotsin(Ex. l6:23.25.26).lrshouldbenoredtharrhesevSabbarh is tor tlol ¡he LoRD'(see ver\es 23. 25: (hap 3 l : l5: 35:2: Leindicaring thatÓod is the owner of(his d¿y rh¿r (omes as d gilrro HispEx. l6:291 and is ñlledwirh H is spetral blessing. C'?( onrain¡ I he lormalcl¿usewith rhe inrroducrory lor'tfur.lrproride.rheder¿iledmoriv¿riofrhe LoRD5 §ix days ol uork and Hh reiringon (he \eventh day Thrsmh,s irs roors in the Creation Sabbarh. fhe lini\between Exodus 20:l I an2:2. 3 have alreadv been discussed. D is an independent clause, joiconnecrire-resuh pár¡icle lheretore ' ( ¿l lr¿r. Ir lutmsrhecon(lusiowords of the r ominandment."and made ir holy. have a corte§pondeexhorr¿rionol rhe in(rodurlorvpnnciple A."to leep ir hol\.-lhe kev words thar ,r¿me rlie Sabbarh commanámenr are lll th

day-'iet\¿ hasiabbdt)inversesSandll.¿nd(2)rheexPre5§ions"tokt t"qa¿lsí in ve¡.e I a¡d he mdde i hol\"ry'qaddsihút in verse I Ltrime otthe introducrionA and conclu\ionD bra( kels lhe enlire commwhileboth A and D keep rheirown identityThe reason for man's keSabbath is ihat God had made it holyat Creation. Accordingly,a majorthe Sabbath commandmentfallson its holiness, which has alreadybeen tof discussion in connectionwith iheCrearionSabbath. Sabbath hol

29



holy means to accept God's gift forman, (2) ro followrhe divinpattern, (3) toacknowledgeHimasCreator, and (4) ro parricipareinalso meanr a cessarion froma, riviryol rhe worlrhar man i\ engáged isix days appointed torsu( h kork. The rie berween rhe S¿bbarh roand Creationliis so close thai God's six-daycrearion. followedby Hisevenrh day, 5erves as lhe rheologial mori\¿rionlor rhe sevenrh-dathe fourthcommandment.

The introductory word "remember"lr*ó/)'i5carries grear wtotal meaning of the Sabbath commandmenr. The Hebrew rretrospecrive and prospe( rive¿rpe(rs.'b

Both retrosperr

ion and propart of the meaning ofthe 6rsr wordol lhe Sabb¿rh ( ommandmen(iThe retrospectiveaspect of remembering focuses on rhe pasr.

bringsomething to remembrance. Thus it indicates rhar rhe Saintroducedfor the fr¡st time onSinai, it is already rhere. . . . Howeintroducedfor the firsr rimeeven in rhe wilderness of Sin, where tfound. Here,roo, itis proclaimedassomethingwhichis al¡eady inexipre-MosaicSabbath"'or early pre-IsraelireSabbath,," is poinred tscholars. W. W. Cannon suggested a numbe¡ ofdecadesago that rhethe Hebrews who mig¡atedto Canaan broughr withthem some mSabbath

insritution,its name,

we€kly and cessation fMore recenrlya similarviewhas been putforthby M.H. Segal, whobAbraham bequeathed to his descendanrs rhe conceptionof rhe sevdivinerest day and that rhis conceprion was knownamong rhe Israeliand had received among them the name of Sabbath. . . ."r,1 On acsudden appearance of the Sabbath in fairlyfull-fledgedformin Ebroad groundingin rhe lourrh.ommandmenr (Exodus 20). andrhoi¡eotrhewordremember" (verse 8), one is led ro a$ume a knowsabbarh b€iore rhe rimeof Mose\. t ntorrunarely,our presenl esources do not allowus to trace the Sabbarh. The Old Testament aoriginof rhe Sabbath is

indicated in the linkof the seventh day wiExodus 20111 and 31:t7 connect God's reston rhe Crearion Sabbinstitutionof the weeklySabbath, which appears to be legirimized inSabbath (Gen. 2:2, 3).r,,

The word remember' rn Lxodus 20:8 ¿l¡o cunrains ¿ Dro\DeLaside trom rhe p\y( hologi(alone (har looks ro rhe pas(.',The'pro;e(ti''¡emember"relare\ ro rhe lurure. The immediare Durporiot iemdire( redrow¿rd definirea, rion in rhe presenr.,,. Thr".oines ro exprwordingRemember [¿i*ó,]. . . ro L€ep ho\ lr ,radtiól-a. this is ;lrrhe searrh¡ng que5r'on of Exodu\ I6:2b: 'How long do )ou refusedirinecommandments ¿nd

lass) lo 'etrarn tiom ielu.ingro keeCodisrhes¿me¿s¡o remember, orroob*rve,orrokeeDlhem«hl o remember" meansro keepor roobser\e ((,1. Deur. 5.'t2). l he mpasr (rerrospecrive aspe(u i5 ru le¿d ro righracrron in rhe presenr anobedience rn rhe lurure t pro.per tive aspe, r r. Past, present: and tuturin the pregnanr opening $ord ol Exodus20:b.-lhiimperatirerefor an awareness r har male. (he seventh dá] .pec¡al through separatiordinanworkingdars oi rhe week. The remimbranre mJt¡r pLinr.

30



future.The S¡bbath in Deuteronomy5.-The Sabbath commandmentofD

omy 5:12-15has.i\t)-tourHebrew words. thn ditterence inlengLhaspecrs ol .onrenl¿5 (,rmpared wirhExodus 2U:8- l l. h¿\e exerci'ed 5(senerarions. No eon.ensu. is emergrng. be¡ause rhe issues ¿reiomplexand ore¡.h¿dowed by conllrtrrngmerhodological problems.' "howiver.be reemphasized rh¿r shorl dnd long law.dre lound nexr Io e¿cHi¡rirelegalrradiiion.andshotrlarerverrioniolther¿mel¿wrmavbeor,ontruited. Thus greaL (aurion is demanded in drawing rddi(al(ofrom rhe ditlerences beLseen rhe \abb¿rh (ommandment in Exodus 2oral reaffirmationof the same commandment in Deuteronomy 5.

The lersion ofthe Decalo8ue in Deuteronomv5 has its own contsettine in an oral sermon tol.t¿el on rhe eve ot rhcir enrr¿nce inro ¡heLand:]hebool ol Deureronom) ¿¡¡ribures ir¡¡ be orall)deli\e,ed brhe Isrdelrtes rDeur. 5:lr. A(rordinglv.the Pte§enr rexr uf Lhe DerDeurerunom) 5 present" ir ro be a larei or¿lrcr tion ¡han (he one Erirren 20.

The structure, based on content, of Deuteronomy 5:12_ 15 seemfollows:

A Introduction Observe the sabbath day, to keep it holy, asvour God commanded,vou. (Verse 12)B' Command Six daysyou shall labor, and do allyour w

C' Motivation 13) but the seventh d¿y is a sabbath toYour God; (verse I'la)

B' Comm¿nd in i' )ñu \h¿ll nor do ¿nt work.roL¡.or toyour daughter. or t§er \ anr. or )óur o\. or \our r\\. or an\ of vo he sojourner u ho r. wirhinvour gare . r

C': Motivationthat yóurmanservanr and your maidser e'r ¿r well¿¡ r¡,u ¿nd vou 'ha ll remembwere a \erv¿nt in lhe iand ot Egypr. andyour Cod broughtyou out then.e withhand and an outst¡e¡ched arm; (verse§

D Conclusion therefore the Lordyour God commanded ythe sabbath day. (Verse 15b)

This structure''" has manl similaritiesand lew signifrcantdrompared sirh rhdt ol rhe tourrhcomm¿ndmenr In lxodus20. 1hsecribn (A)(onr¿ins raga;n in rhe torm ol ¿n InrIUdu(ror\r¿remeprinciple ofrhecommandment as a whole.lt should be noted that its cita"se, "as the LoRDyourGod has commanded you" (verse 12c), coreason or motilationfbr thecor¡mandmentas a whole.The qu€§tiorofof the Sabbath commandmentis answered with the statement that.ommanded it to be thus.'r0 The conclusion €ome§ back to this motivatioroored inGod5,ommandmenr.Ihtrheolosi(almotivarion''rn paíbra.ker rhe Lomm¿ndmenr as a Ehole. Deureronomy5 does nutmotivationof the Sabbath in Exodus 20 but affrrms that it i5 ro

31



.rheologicalmotivationof rhe groundingof rhe Sabbath in a rommGod rinnorbe emphasized enough. be.ause ir introduce"an elementimolicittv atfirmedin Erodus 20:l0a (C ) and repeared in Deurero(aqain C'). Bur in Deuteronomy 5 somerhing is made explicitin rheménr itself tor rhe ñrs( time: rhe Sabba(h is ro be kepr because Cod hir-nay, <ommanded it to be so.

Deuteronomy 5: l3 (B'¡ andrelse l4b tB'r.onr¿inon(e morecommand ro do allwork insix da s and rhe prohibiriver ommand ro ranyworlonrheSabbathday. jusr;"inExodus20iB'andB')theshor"oryourox,or your ass" is new. This elaborates what is already implicicattle" in Exodus 20:10.

Deuteronomy 5:I4c (C'?), whichopens with the preposition -¡'r¡providesthe motivarionfor lhe prohibiri ecommand in it vou §halli.,ork,"but nor tor rhe enrire Sa6barh .ommandmenr." as has been

The purpose oi the (essalion from workon the seventh da¡ i§ 'l4). lr is lis;iñc¿nr rh¿t here rhe same vetb-nu¡.ro rest taleaemploled as in Exodu"20: I I and 3l:17. where God is the "ubjectoNoi, tÍre entire household. includingmanservanr and mardser-vanr.

inferiorsiatusin society,are to resttogether'This brings liberationairisapoinrerrodoasa)withallinequalirie.inrhesotralstru,¡ureBemen áre equal. Man\originalst¿tus belore God is to be reen¿rred inSabbarh ¡s án insritu(ionrhar is designed ro bring this abour. This ampthe pur pose of rhe Sabbarh wirh itsiocialor humanrtarianasperr. irslibeiatiónfromwo¡k andfreedom insociety, is captured in.Jesus'"The sabbath was made for man, and noi man for the sabbath" (M

A furtheraspecr comes into view wirh the"remembrance"clausshall remember thatyou were a servant in the land ofEgypt,and rheCod brousht )ou our rhence sirh a mighryhand ¿nd an outsrrer( hed5: l5)."'T-his inrroduces a soter iologicalasper t and elabor¿res rhe sresr ¿sped o[ rhe Sabbath commandment. lr brins\ 'o remedeliveránce lromEgyprian slaver¡rhrough God s saving a(ri\irv inexperience. lr is definirely nor¿imed ro provrde a morivárionforminmandmenr as a whole.''"whi(h is provided in God\ comma nd (veitself. Contextually,the soteriologicalaspect relates to the Sabbathslaves.'s'The social or humanitarian emphasis"'in Deureronomy5:1is likewisepresenr in Exodus 20:8-l I (and Exodus l6:27-29).whereis ex(ende¿ to the whole household.is linkedsrrh lhe.oreriologiradivine deliverance fromservirude in Egypt. On everySabbath God's

rememberthattheirGod is aSaviourwho has put an end to allbondagrhe superior ofallrho wieldpower in the so,ld.-lhe tundamenr¿lsirhe Sabbarh is borh (o remindus ol God\crearion tEx. 20:8-l lranremembrance ihe freedom from servitude of any form,achievedextended to all human beings (cf. Ex. 23:13).

There is also a variationbetween the opening term of tcommandment in Exodus 20:8and the one in Deuteronomy5:12. T"remember"(rÍór)and the laÚer"observe"(i¿uó,). lt has been su

z2



synonyms, var a ons are rnpor an . ew o a ooriginal.''"The present canoricalcontextmakes it laterr.Lthan "remembefavorite wordin Deuteronomyi¡':and sharpens one of the semantic a

The term iarn¿¡ has the meaningof "to observe, keep" when followaccusative in the formof an orde¡, commandment, agreemenr, or obliJust as the Lord"observes, keeps" li¿mar) the covenant (Deut. 7:8,934:7)-i.e.,He is faithfulin observing Hispart ofthe obligation-soHiwho are the other party in thecovenant, are to "observe, keep" their pcovenant. The Ten Commandments are knownas "the lvordsof the c(Ex.34:28;ctDeut.29:1,9)or'thetablesofthecovenana'(Deut.9:9,11the oral recitationof the Decalogue in Deuteronomy5 is part of arenewal. Accordingly, thechoiceof"observe"as the 6rstwordstresses theof the Sabbath. This we have seen to be a part of the meaningof t"remember."The term "observe"appears to include special coovertones,''¡ uhich willbe discussed in a l¿ter secron.

The goal of observing theSabbath is "to keep it holy"(Deut. 5:120:8). This means that it is directed toward definiteaction. One aspect rthe meaning ofrhe phrase "iokeep it holy"ll?¿¿¿{,4) should now be adidea expressed by the words 'to keep holy"(qiüd\contains also theconsecrate for usage in behalfofGod.""'Just as priests''6 or Nazarite§(N6-8: Judges 13:5, 7; 16:17)are placed in a state of holiness and conseorder that theymay performtheir service before cod, so the Sabbath is plstate of holiness and separation for se¡'vice in behalf of God (Lev. 23rl

This separation ofthe Sabbath wnh its own holiness for se¡vice inCod includes activiryincommunal worship. Worship(culticactivity)ispSabbath institution,as kviticus23:l-3 indicates. This passage contaithemes that have already surfaced, such as "a sabbath to the LoRD"(see E25; 20:10; 31: l5; 35:2); "sixdays shall work be donei but on theseventsabbath of solemn ¡est" (Ex.23:12;31:15;34121;35:2);and "youshwork"(Ex.20:I0; Deut.5: l4).1"Its significancerests in the fact that the Slisted as belongingtothe sacred festivals,'theappointed feastsofthe Lo23:2). The Sabbath, like theother "holyconvocations"of the anncalendar,"'isproclaimed to be "a holy convocation"(verse 2)h' that bGod's "appointedfeastl'(verse 2). The Sabbath belonged to the festalwhich the congregationgathered for worshipas a festal assembly. Leviticuclaims thatin the early historyoflsrael,the Sabbath was a day ofjoyousrweekly labor and a time of solemn, festal worshipof God.

Sabbath and Sign

An exceptionallyrich Sabbarh text appears in Exodus 31:12-17.''" Bdiscuss some ofthe new ideas expressed for the frrst timein this passage,to recognize its conrextual setting.The instructions for keeping the Srelated in fxodus3l:12-17followthe di¡ectionsofYahweh(Ex. 27:20; 3the sarctuary and its service (chaps. 25:1-31:11).Both are part of the scommunication ofYahweh to Moses (chaps. 25: l; 30:11, 17, 22, 34: 3l rMountSinai- The divinecommunication hadoutlined in detailthe w

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Sabbathlcomins ar rhe ton(lusion,( I ) (onne( I lhe Sabbath and lhe s*u. ¡9 36¡,r'r 1:"lspecity der¿ils about rhe S¿bbarh re ealed tor lhe6r(3) remind(he people ot (he limirsol work:Si\ davs shall workbe dsevenrh day i" a'sabtarh ot rolemn rest. hollro rhe LoRD:who€rer doon rhe sabbarh day shall be pur ¡o dea(h" rt-x.3l:l5r'¡ fhe presiñdi.zres ihái rhe sabbath. whichhad been included as oneCommandments (Ex. 20:8-11), is formallyexplainedto Moses in i¡sDecrs on MounrSinai.' Manv of rhe asDe(rs asso(iaLed wirhrhe Sabbarh in Exodus 3alre¿dv known.God:s six-da) crearion and rest on rhe sevenrh day iknowríf¡om Genesis 2:2, 3 ánd Erodus 20:11. The command to "kthesabbathofverses 13, 14,and 16i§encounteredinDeuteronomyS¿lso rhe iniunctionto obsene r\erse l6: Deu(. 5:12) ir. The holiSabbathoirerses t4 and l5 rakes u5 ro Cenesis 2:3: E\odu§ I6:23:35:2i Deut.5: l2). The idendry of the seventh day as the sabbath coExodus I 6:26 and 29 and 20: i 0, and the idea of the Sabbarh as a "sari¿áádt¿i'¡, " is alreadv kno$n in Exodus l6:23.

fhesraremen¡ rhar rhe S¿bbarh is a lignberween me and youyour cenera(ions, thal you may knowthaL l.lhe LoRD.san(tityyou lin¡ire"lyner. I hese words appear in similarform''again in EzeliExodus 3l:lj speciñes rh¿r rhe 'sign (Zi¿.r'» beiween me anberween God aná His people.'"-lhe iárr rhar rhe Sabbarh lun.rionsasvisible,and perpetual s;gn berween Cod and His people is ¿n essenriaroral meanirigoirheSabb¿rh as a.ign. Bur rhesign tun.rions ofrhe Sa

'Thever)natureota sign isrhar ir poinrs ro §omerhing beyon''sisn serves ro medra(e an understanding ¿nd/or ro mori arbeñavior." A sign canimpaÍknowledge abour Cod s acri\ it) rn shapiIr may morivate-peopleló believe rn God, ro worship Hrmand rhus

confirmfairh.'' Á sign may serve as a memorial thatbringsremembrafunctionas a mark ó¡ sign of separation.'"' It can put atention on,corroborate somethingbeyond itselfandthus be a siSn ofconfrrmatio(here can br sisns ol ihe r ovenanr berweenGod and Hrs ele(red p

Severatofihe.efun, rions ol signs dre Pan of the siSn narute ol rhIt has been frequenrlyemphasized that rhe Sabbath is a sign ot obwhi(h exhonsr; lul6lla dury.'*and brings ro mindan oblig¿rion.3l:13 the Sabbath is a "sign betweenme and you"and quite naturallytheobligationand dutyofGod\covenant communityto keep the Sabthe LoRD"(verse 15).

The Sabbath is also a "signofseparation." i lt hasbeen poiniedofthe functionsofa "sign"l?r¿) is io mediate knowledge and undeThe Sabbath as a "markofseparation"mediates to men of differentfaiths rheknowledge rhata peruliaror unique telarionshipexisrs b¿nd the people rhat keep the Sabbarh holyb) shi(h rhe wholerecogni.é the existence of this relationship."r?0 The Sabbath irecognnion" that marks tlod\people off from those around them.'§ign placed by God on Caindid not disgrace him (C€n.4:15),r'"but s

14



existence. As such the Sabbath is a distinguishingmark.Asidefrom being a "signof observation"and a "signof separat

Sabbath is a "sign of remernbrance." " The retrospective aspe.t ofbrance" has already been recognized to be part ofthe Sabbath commanExodus 20. The Sabbath functionsas a "sign of remembrance" in thaman's memo¡y back to the origi¡of the Sabbath as the seventh day ofweek on which God"rested, and was relieshed" (Ex.3l:17icf. Gen.20:l l). Itis thus a sign that memorializes Creator and Creation.Remenot only includes thepast but actualizes"'thisknowledgein present a

action:'lokeepthesabbath, observing the sabb.rth throughoutrheir gen(verse l6). God s people remember the gracious acts of deliverance''" aplan of redemption.

The Sabbath is alyr a "sign ofknowledge."Lr,lhis is made explicit i3l:13:"thisis a sign... that you may knowl¿¿¿'ar¿)."'fhe sign serves theofknowledge.'"The Sabbath h a sign that imparts to tsrael the knowledgYahweh isher Godr" and(2) that her Cod "sanctifiel'His people'"'bthem a holypeople, *' i.e., a people separated fbr a special covenant lvit'lheh.line'\olCod\people.therelore.i'de'ivedfrumrhcirbeingrhol)Cod. and nor lrom an)intrin.nqualiryol the people. lhc recharacter of the Sabbath conres into view.The discussion of the S¿btlath as a sign of observation,serememb¡a-nce, and knowledge,whichstressed the Sa6lath as a signneeds to be supplemented by the Sabbath as a sign lbr God. The meaniSabbath as a sign for God has come into focusby designatingthe Sabbatho-kulr-rantee."'srJust as the rainbow is the pe¡petual sign of guar¿nteeGod and tñe earth (cen. 9:13) that'the waters shall never again becomedestroy allllesh(verse l5), so the Sabbarh is a 'sign of guarantee" $ heassures H is sanctifyingpurposes for His people.'"'Itisa sign of efficacioupowerfulsign ofsalvation. The Civerofthe sign guarantees His pledgeo

His people holy.Anotherphase of rhe Sabbath asa sign ofGod's pledge and guarantcovenanr communityhas beenoffered recentlybyM. G. Klineon the basiSabbath is part of God's covenant and thus carries its seal.'¡'eñphatically,"TheCreatorhas stamped on u'orld historythe sign of thas His seal of ownership and authority."'eThis inlerpretationis basparall€lismof externalappearance between internationaltreaty docu§ome of $'hich the suzerain'§ dynastic seal comes in the midst of tddument. whetheror not this parauelism .an be sustained is beside tThe Sabbath regulationappears asa sign orseal ofownershipandautho

s identiñed as the Creator (Ex. 20:I t; 3l:17),distinguishingHimfromsodsi ¡'and the sphere ofownershipand authorityis identifiedas "hee.irrh (chaps.3l:l7i20:Il;Ge¡.2:l-3).''"Theseare¿ncientconrituet€al. namelythe identityofthe owner and the sphere ofownershipandTher are present in thetritten§'iandoral'q'Sabbarh commandmenisre\fountSinai and thus make the Sabbath a unique siBn or seal üith rnmeaning for the believer. Anyperson who imitatesthe Creator\ ex

3ó



Re-c¡eator (Redeeme¡). He accepts the Sabbath as God's glife"renewinggiftand acknowledges God's owne¡shipand authorityand allcreation. Thissers the believerofffrom the rest ofmankindanpart ofthe covenant communityoftrue worshipersofGod. The celkeepingofrhe Sabbath is the "outwardsign"ard "external seal." ccovenant, and sanctifyinga.tivityare the "inwardgrace" asanctifrcation"that give it presenr reality.

Sabbath and Covenant

The Sabbath is directlyconnected with the "covenanf' (&á¿31:12-17:"Therefore rhe people of lsrael shallkeep the sabbath, osabbath throughouttheir generations as a perperual covena¡t[],ir¡l6).Itistruethat the Sabbath, in contrast to the rainbowas a "sign oft(Gen. 9:I3, 17) in the Noachic covenantand to ci¡cumcisionas "covenant"(chap. l7: I I ) in the Ab¡ahamiccovenant, is not explicitlyofthecovenant." r'§1 Nevertheless, theSabbath doubtlessly functionssign oftheSinai(Horeb)covenant, because it is called a "signbetween(Ex.3l: l3; cf. Eze. 20:20) or a "signbetween me and the people o3l:17).l' ?Theexpression "a si8n between me and you"brings to úind"a si8n ofthe covenant betweenme and theeaflh" (C€n. S:13)úrand'covenant between meand you"(chap. 17:11) in the covenantsAbraham, respectively.'" Thelanguage of rhe entire passage ofExodis fllled withcovenant rerminology.The verbs "keep" fiim¿,)1,5in vand 16 and "know"(yid¿)'. in verse 13 are filled withcovenant ovterm "profane"(nl7),'e which is used not inf¡equently withthe Saterm for the breaking of or doingaway withthe covenam.rs In shoNoachic covenanthas an eternal sign in the rainbow(Ger.9:I3,Ab¡ahamiccovenant has an eternal sign in circumcision(chap. 17: t 1)(Horeb) covenant has an eternal sign in the Sabbath.

The Sabbath is a "signofconfession"¡eon the basis ofwhichrGod's "eternal covenanf is maintained throughout rhegeneracovenant community(Ex. 3l:16). Theperpetual celebrarion ofreminds God's covenant people rhar rhe intimarecovenanrestablished by he¡Cod between Himand them was rooted in His gracand eternal covenaÍt thatwas formauyestablished on MountSinai.celeb¡ation (keeping, observing)of the Sabbath does not so muchrelationshipwith Hispeople¡oi as it serves as an indicaror rhatcovenant"relationshipis stillin existence.

Rerrospectively,the Sabbath looks back. As a sign of reñe

Sabbath memorializesCod as Creator and His creation as undisr(Gen.2:2.3:Ex.20:8. I I: 3I:|7).e Pro.pe(Uvelr.rhe sabb¿rh, ¿s"everlastingcovenant"(Ex.3l:16) in whichGod bound HimselP" ropeople and they accepted rhe obligarionofcelebraringrhe Sabbarh"emphaticpromise"rdfor all gene¡ations. As covenant sign aCrearion, the Sabbath makes possible redemptive history, i.e-, covenrhat moves forward to its ukimaregoal.

The Sabbath has a key part in reaching inro thefurure roward

36



.f¡om the work and anxiety in present existence. It brings.ommünionand thus physical, mental, and spiritualregeneration and renewal. As sproleptictoken ofan eschatological reality inthe future.'*It is a covenathe here and now about an ultimatefuture"'withits hoped-for redSecond, the Sabbath stands as a sign of an "everlastingcovenant"Creation (Gen. 2r2,3iEx. 20: I l; 3l:l7) and redemption (Deut. 5:15; Ispointingtothe great consummation.l03 Inthis sense the Sabbath\ commretrosp€ction to Creator and Creationshows itself as a powerfultokenobligation':mthat makes man look forwardro complete redemptiontreedum, dhdire,lbl rhe enrire \in-ridden,re¿rion.The extraordinaryredeeming qualities inherenr inthe Sabbath areguarantee on the basis of which the hope in ultimate redemptionwitheavenandnew earth has asecure anchor. Thus theSabbath directs us tfromwhich thisday receives its deepest meaning for the present aconstantlyanew to a most glorious futur€of totalfreedom and everlFinally theinterruption ofunhinderedcommunionberween God andcomes to an end. The Sabbath is a promise and guarantee thatthis willtThe Sabbath is a covenant sign throughwhichGod has pledged that thprolepticexperience of f¡eedom, liberation,joy,and cofnmunionon t

Sabbath is but a foretaste of the ultimate realityin the glorious fururNOTES

l.l.vrc,.' lh.\dbbi'\'n'h"t,lol¡ Jd.r''. /,?/.(r¡'¡¡.' ¡f . d'nq, I h. r'ern' (¿r u -l he sdbb¡h Que{ivn'¡¿l¡l ¡a I. ¿q tl l eti\ I ots.4{ttelrqcr:2t3223,R.Nu"h"lh.tr¡,hr,.ñnr\¿hhr5'a¿¿.¿16rr,'11,:r32201.RJ.t

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14t s,otl-it tr.9r.95.t I Helfmder. ,llx,r, rDorr 167 rf,ir16 \ofi,rmürl;nn',,p rr., p.1t: andE¿*n. o, r¿¡ó¿¡á D. ?ln r{u r.¡1r¡¿hrolúo. p t{Rd " Do 504.505: Mr'¡vi.d ai oo 2.2 ?i\r,,h.ltm.ler.d .¡¡.1 D.17lr:1 8x. 7:1, 1: 313. 19: 22, 2{; to:2; t3 s, t4, D.u'. o 20. tcr 44 ?9 r¿e l4:br'"Nuñ.14.11,22,23:D.úrL¿l{6,{3{.ll:3:l1l.1.2rr¡2o:2.3,Io.húr¿{t7:pr.oist

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42



6¡ ¡enn,. ó..¡¡.. D 31.'"'q1t.rfD.'v.r.¿r:¿,¡.. D l7Lr NorhÉ¿db'o.2{lr:, C. lon R¡d. c¿s r¡hil¡d.lDhE.196l) D. lo5.dei.or wBh ú or.ilootth€ dnunú,uns be¡v..n 'hr tubiñ b inl

"",r--',-.F óLridddkrc.ú .cl. werem¡nnú ú - D§. 423.421 ..Lco¡rrL¿ndl¡ll Dúlin.srh ¡h. knúhú, hrlúrc1o6 o{

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13 sft E;.51 lr. lg 161.6, Lr 20 l3 16,21 2{;1.,h¿p l¿ a.2q:$: \eh 13 17. 13

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w P 55'2liMdl.2 lo. rl E. r.uE.h, -r41 v.,pfl trÑun's.',H1l.I {D¡i I D a{7 H.llo.\¿r¿ J¡,. D, t35,o Erhrod¡ 'D€r S¿bbd bq Heehd," p. 65.

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CHAPTER2

Tbe Sabbatb in tbe Propbetic

Historical Literatureof tbOldTestament

cerhard F. Eatela¡¡l

W- G.C. Mu¡tloch

"lrHEemphasis on rhe Sabbarh voicedb) (he h riringprophers andI writersof the histori<allirerarure ¡s rootedin a deep-searconception in which Yahwehis the covenant Lordand Israel His coveTheir teachingon the Sabbath is also rooted in theirknowledge ofCo

of the heavens and the earth and His resring oÍ the Creationcommemorate a finishedwo¡k.rThe themes of Creation,covsanctifrcation,acknowledgmemofcod as l,ord, deliverancefrom b¡e-creation,whichare wellknown from thePenrateuch,l reapplication to the lsraelitecommunityin its checkered history. Isradependent upon obedience o¡ disobedience to rhe divine law and pathe Sabbarh. Thus the keepingof the Sabbath relales ultimatelyto ilite and death for the communilyand rhe individual:il addresses irsto the ve¡y essence of man's existence, whether iris relational, liberaand redemptive, or the opposiie.

The Sabbath itr Propheüc Literature, Our purpose is to invesrigare rhe Sabbarh 6rsr in I he propheric wrfrom the appearame of r his subjerr inrhe rhree major prophers. ir isin th€m¡nor prophets Amosand Hosea.

The Sabbath itr th€ Eighth.Ce¡turyP¡ophets.-á,n or. A saprophe( Amos againsr rhe wi(kedmenhanrs and rhe sins of rhe.ontains one expli(irreferent e ro rhe Sabbarh. He quores rhose who rr

44



,that we may sellgrain?And the sabbath,

that we may offer wheat for sale,that we may make the ephah small

and the shekel great,and deal deceitfully withfalse balances" (chap. 8:5).*

lr is evident from this reference that at the time ofAmos (and Hosea), lwas knownin the northernkingdom thatprohibitedbusiness dealingSabbath.'This applicaiionassumes that the Sabbath was conceived ofasrest f¡omwork.lRest fromworkwas part ofthe Sabbath law ofthe Decal20:8.11: Deui.5:12-15)and other legal passages tEx.23:l2i34:21).

Amos isLnownas a rhampronol rhe underprnileged. lhe poor.oppressed. In the passage under discussion the prophet champions thebáiause n was a dáy ot liberariontrom horLand lhus sateguarded Lheworkingpersons: .omplere resr from ever¡da¡a( rivirv onrhe S¿bbarh. fincluded resr trom business enterprises o[ ¿ny lormand kind, even tincluded therr ading of food ilems {hhear").araskofwomenánddave23:12:Deur.5:14.l5). while there is here an emphasison Ihe so.ial-humaspe(( o[ rhe Sabbarh as a day of resr for all men, women. and rhildrenalio an emphasis on the moralasperr of rhe Sabbarh ¿s a d¿y on shichgreed, and sel6shness need to be overromeb) relr¿iningtrom engbusiness enrerprises of an) Lind.'

A derailed investrgariono[lhe ¡deas pur lorrhon rhe relalionshrP ofand new moon wouldiakeus (oo far a6eld 'There are bur six Passage§ iTestament in whichSabbath and new moon arejoined together in virtsameway (Amos8:5; Hosea 2: I l; lsa. 1: l3;Eze.45: I7;46:3;2 Kings 4:2is no suppo¡tfo¡ the claim that Sabbaih and new moon "occurredinrervals."-'Amos8:5 makes nosuchclaim.Thereis no evidence in theeTesramenr rhar rhe new moonday was a ueellv dav or that the Sabbmonthlyrecurren, e. Furthel more, Hosea 2: I l. whn h menlions newSabbath.aswellas tea"(s and appoinred teasr5, miliraresagains(equarerms as indiraringequ¿l inlerv¿ls.Bur in "equentes rhar indi(areifrequencv the Sabbárhis grven as rhe mor lrequen(lv I n¿melv weeklv r cfestival.

ln the prophetic writings thenature of observances on both Sabweekly dayóf r¿st, and new moon, themonthlyfestival (Ps 8l:3; ISa29), rem¿ins vague, excepl rh¿t Amos suggesr5 (ómpleterest trobusiness enrerprises, whi(happears ro be part ot the proscriptiono[ tworkingeneraltlsa.58:lJ.l4).E/ekiel46:3pre$ribe\'worshiPbeforat rhe sate o[ rhe luture temple 1cf. t.a. 66:231.

¡los¿a. The prophet Hosea refe¡s to the Sabbath (chap. 2rll[H$'irhina unitofa; inaictment ofthe faithless wifeIsrael.'In this speechannounced, "lwilpur an end to all hermi¡th,her feasts, her new msabbaths, and all her appointed feasts. . .. And I will punish herfor the f

r AllBibl.guorations in th¡ ch¡pt€r arc rnndation¡ by úe aürhoñ, unlesothetuie indic¡r.d

4É



. . ,autumn harvest festivals. or more likelyrhe rhree m¿jorannualunleavened b¡ead, ofweeks, andofbooths (ct Deut. 16: l6; 2 Chron."new moons" (¿¡¿d¿l) are presumably monthlydays of fesrivity.i The(Ja¿hir) are the weeklydays ofworshipand rest.r¡ The sequence of "moons, and sabbathl' is not a descending o¡der'5 nor an ascendinfestivals, but a sequence of festivals ofincreasin8 frequencyofcelebra(feasts), monthly(newmoons),weekly(sabbaths). The concludin8phrher appointed feasts" (arkolmó.üh) may refer collectivelyto the daysof festivity includedor not included in the former sequence.'' Thindisputableevidence along withAmos 8:5 for the celebraiionofthenorthern Israel in iheeighrhcentury B.c. Thereis, however, no evideSabbath at that timewas a "newmoon" day celebrated onlyonce a mkind of "tabu-day."ú

ln Hosea, as also in Amos, the mentioningof the Sabbath is nocoütext ofa positiveexhortation. Both prophetscondemn the misusethe Sabbath, respectively. In the message of Hosea the Sabbaths haddeteriorated inrodays of "her pleasures" (verse 1la), whichwere witfeasts but "feast days ofBaal"(ve¡se l3). Yahweh, the lover oflsrael, dvariousoccasions ofreligiousfestivals, includingthe Sabbath, to bethe covenant relation between Himand His people.lfthisrelation is bHe must divorceHis people (verse 2) and He "willbring ro an end"sda)s, in(ludingrhe Sabb¿ih, whi(his rhe rovenanr sign.

/saülr. The gospel prophet tsaiah has an exceptionallych SabbaThe Sabbath is encountered for the first time in Isaiah l:13:"'wo¡thless offeringsno longer, iheir incense is an abomination to Me.and sabbath, ihe callingof assemblies-I cannot endure iniquityandassembly"' (N.A.S.B.).The usage ofthe expressions "newmoon"anhas been discussed already. The thirdexpression "the callingofassunusual," butis probablybest understood as an expression similarappointed feasts" in Hosea 2:11, i.e., as a reference to festal assembliesbut far beyond "new moon andsabbath" as is evident from Leviticimplies that"newmoon and sabbath" are not identicalwiththe "assIatter term stands in opposition to the formerexpressions. Ifthisisthen one cannot speak ofan "ascending order-newmoon (monthly),callingof assemblies (annuaU.".lnstead one rnust take the "newsabbath" together as a sequence of festivals within theyear ofrequency of celeb¡ation: new moon (monthly)and sabbath (wexpression "the callingof assemblies," which is inclusiveof the wee(Lev. 23:1-3), the passover (verses 4-15), the feasi of weeks (verses 128:26; Deut. l6: l0), ihe firstday of the seventh month (Le . 23:23-25)Atonement (verses 26-32)and rhe feast ofbooths (verses 33-43), inclumonthly, andvearly feasr days. rhe yearl¡ exrending from one ro adays.

The appearance ofthe Sabbath in Isaiah l:13 is evidence for rheweeklySabbath was celebrared in rhe kingdomofJudah in rhe eighrhas a seventh-day instiiutioÍof rest and worship."We have no reasonthat the Sabbath was in Isaiah's time a day different fromrhe sevem

46



familiarDecalogueofExodus20 and Deuteronomy5 and in the law ofExwhich goback to the time of Moses, and in all otherlegislation.

The polemic against"newmoon and sabbath" is part of Isaiah'sagainst sacrifices, religiousassemblies, and prayers (chap. l:I0-20)-hardly be construed as an outrightrejectionof lsrael's cult and worsrather a repudiation ofthe emptiness of formalritualwithoutirue heartEven a keepingofthe regula¡ $/eekly Sabbath cannotbe pleasing toGodcovenant relationship is brcken and when emptyritualtakes the place ofheart religion.Isaiah's message indicates that the keeping ofthe Sabbath

or rogether with otherfeast days, or any other ritualact, does not assugood standing withGod aside froma true relationship with Himbase

Several chapters in the latter partofthe book of Isaiah (chaps. 56:1-l4i66:23)"contain very importantreferences to the Sabbath. The Smentioned rcpeatedlyin lsaiah 56:l-8.We ñnd here an identificatioSabbaü as Yahweh's Sabbath ("mysabbaths," verse 4),':6 a iheme that ielsewhere in the OIdTestament.'zT Blessedness is pronounced overth"whokeeps fromprofanin8rhe sabbarh" (verse 2). The opposite ofthisis the profanatiorofthe Sabbaih. To "keep my sabbaths" (verse 4) mean

fast "mycovenant"(verse 6). Sabbathkeeping is identiñed withcovenant"Who€verkeeps the covenant keeps rhe sabbath, and whoeverprofsabbaü breaks the covenanC' (Lev. 26:42, 45).?3 The reason for singlingSabbath as the particularoccasion for maintainingthe covenantbetweenHis communityis the fact that the Sabbath is understood as the covenant3I:13, l7;Eze.20:12,20). Theuniv€rsalistic tendencyoflsaiah 56: l-8 thadmission into the messianic kingdomeven to eunuchs (cf.Deut. 23:l)back to rhe universalqualityof the Sabbarh as encounte¡ed in theSabbath of Genesis 2:I-3.1'§

The highpoin(ol rhe Sabbárh ¡n Isaiah 58:13, l4.mus( be seen as p

chaprer as a *holeand not as an isolared fragment.'olf ir is taken as alarger whole, rhen a harmoniousassociaúon between socialinrerests andacrion, rhe keeping otrhe Sabbarh. may be recognired. I he ( ombinarionof these conc€rns isalso attested in the Sabbalh commandment (fx.Deut. 5:12-15).Nevertheless, it has been claimed-andin many wcorrectly-rhat"the ideal of Sabbath observance proposed here is fouoiher passage in the OldTestament."r' lsaiah 58r13, 14, has certainlypimporiantrole inPharisaicJudaism,theTalmud, and in modernJewish

A somewhat deiailedlookat translationsol Isaiah 58:13, 14, ¡evedivergencies. we will thereforeattempta literal translationbased on the

"IFs yoururnrr you¡ footawayrlrom .he sabbath, fromsdoing yourbusiness on my holy da

and" call the sabbath a delight,the holy (day)s of the LoRDhonorable,

and you honor it by nor doing 'q your ways,by not" seekirg after"'your business oI"'speaking words,

47



and I{ willcause you to ride on the heightsl of the eartand I willfeed you with the heritage ofJacob, your father,

for the mouth of the LoRDhas spoken."The keepingofthefoot onthe Sabbath means to profane and dish56:l-8). Toturn the foot away from the Sabbath meaüs to turn awaone's business on the Sabbath, God's holyday. The Sabbath is, asground'oractuallyholyrime.Thetairhtulonetsroleephim\ellór in su<h time. nor by rr¿mplingit withhis toor bur b) heedinginiunctions:"

,. Retusing ro eng¿ge in onet own business (atfaiñ)on rheHebrewrerm¿ir.risrradirionall) rranslaredplearure {KJV R Ser(erera).arerrñrha(meansinEnglishgrarih(arion,dirersion.the senses or the mind,"in short, something that gives delightand sto whichone devotes time to gain it.r6Recent lexicographershave srhe besr renderingof rhe term á¿lrr in our texiis "business, affairfound support in word studies."Man is not to engage in his own plsense that he seeks his own business or affairs on the Sabbath (chap.

2. Nordoingonesohns¿)s. fhe'ermfor"waysis ¿#r,*, arich connorarioni andth¿( can mean 'underranding or "enrerp

doub'emphasisispla(edonrhepronoun-)our'inconne(rionsnh¿re rhe w¿ys 'ot human ende¿vor. undertaking, dnd enrerPrise. Tthe Sabbath involvesa period ofrest fromsuch $'ays ofhuman activican reflecton the ways of God.

3. Refraining from'\peaking words"on the Sabbath. This coul3d, is not aimed at maintaining total silence on the Sabbath." Thedabb¿r ddbdt, which is variouslyrendered with"talkingidly"(R."speaking idle wordj'(N-I-V.),or incloser affrnityto the origi"'speakingyour own word"'(N.A.S.B.)."ifkept in the spiritof tcontext, appears to refer to any oral communicationinvolvedin t

man's secular affairs,enterprises, and undertakings.These three prohibitiveinjunctionsare counterbalancedby setive precepts. If the Sabbath is emptied ofman's own affairs, his owhis own wa) s. and ¿ll rhe r¿ll r el¿red rhereto. Lhen ir is nor onl) , dand liberarion' iromall eve¡da¡ pursuus, but ako a da) 'pro\idinthe deepening ofrhe relationshipbetween God and man.The Sabto be a day of highlypositive import:Sabbath observance is notliberates man for meeting God.5s

Among the most significantprecepts related to the Sabbath in tone that enjoins the callingof the Sabbath a delight. Thenoun 'on

connection with theSabbath onlyhere and means "delight,enjodoes in its only otherappearance in the Old Tesrament (chapSabbath is no day of gloomor sadness, but a day ofjoyand delightwhocallsthe Sabbath a delight is also ihe one who is to delight inth58:1,1).The same v€rbalform"for delightingin the l-ordapppassages parallelto the lifringup ofthe face to the Lord(Job 22:26)aupon cod (chap. 27: l0). i.e., acts of worshipby the godly personhumilitybefore God (Ps. 37:4, 1l ). It appears also in connection \^'ith

48



through and in Himand what He p¡ovides borh spiritual andphysicalThe Sabbathkeeper is promised (l) to delight inYahweh, (2) ro rid

heights of the earth, and (3) to be fed withrhe heritage of JacSabbathkeeper willdelight in God, because rrue Sabbathkeeping csepamted froma Benuine faith relationshipwirh thel,ord ofrhe SabbSabbath is not a burdensome, ritualistic.and legalisricinsriturion.,,lt is thGod's lordshipover the Sabbathkeeper. The Lordofthe Sabbath willmride on the heights of the earth. This picturecommunicates in melanguage associated withtheophanic des€riptions,' thatGod grants triuvictoryto the Sabbathkeeper. The Sabbathkeeper h also promised to bethe "heritaSe of Jacob," i.e., the giftsof produce of the land (Deutpromised to the forefatherJacob (Gen.28:12-17).The Sabbath is Goday." ln honoring Hisday the loyal irorshiperacknowledgesGod tcovenant Lordwho fulfillsHis covenant promises.The Sabbathkeeperalseach Sabbath on his lrrdt "holyday" (cf. Gen. 2:3).

Finallywe must turn tothe last chapter in the book of Isaiconsiderationofthe Sabbath in the new heavens and the new earth.Just anew moon and Sabbarh in the frrstchapter ofthe book, so we findnew mSabbath in the Iast one. lsaiah 66 carries the reader into the realm of thjudgment and salvation ofapocalypticeschatology.s'g It is withinthe settincreation ofthe new heavens and the new eanh rhat rhe following saying

"'Andit shall be, fromnew moon to new mooand from sabbath ro sabbath.*

all flesh willcome to worshipbeforc me,'says the LoRD"(verse 23).61

ln the realm of thenew creation beyond historyrhere willbe toral restothe break broughtabout by sin. "Allflesh" in the sense of all mankredeemed remnani of all times, willwoñhipbefore the LordSabbSabbath. As the Sabbath was the climaxof rhe firsr creation and destinmankind (cen. 2: l-3),so the Sabbarh willagain be the climaxofthe newand destined again for all mankind in thenew heaven and the new eaSabbathwillthus be the only institutiondesigned by the Creabr rhaiwilfirstheaven and earth withthe new heaven and earth. As such. the Sabpowerfulcatalyst of apocalypticeschatolog and its futurehope.

The S¡bbath in th€ S€venth. to Sixth.Centur/Prophets.-J¿r¿mbook ofJeremiah coniains a key prose sermon on the observance of the(chap. l7: l9-27).6'Jeremiah reveals rhar he was to preach publiclya serdemonstrates the conditional natureof the prophecies of doom. Decould be avoided ifsinfulI srael wouldevidence true repentance. The refe

the Sabbath commandment comes in connection wiihrhe phracomúanded your fathers" (verse 27; cf. chap.7:1-8, 30),and it is expliexpression "sabbath day" O6m halrabbdt, chap.27:21,22,24;cf. Ex.20:Deut. 5:12,14, l5) and in the precepts "keep holy the sabbath"Uer. 17:2Ex.20:8;Deut.5: l2)and "do nowork"(er. l7:22,24;Ex.20:9,10;Deut.Israel wouldbe obedient toGod's law (Jer.7:8-10; cf. chaps.5:30,3l;6l4:14)by turning fromits apostasy (chaps. 6:20;7:21,22,30,31;19:5)a

49



ti t2t , 22, 2a,21) and. rromworking(verses 22, 24), and wouldkeepholy (verses 22-24) and obey the Lord wholeheartedly (verses 24,2Lord could maintainHis covenantrelaiionship withthem and sav6ery destruction (verse 27). Sabbathkeeping is a conditionof salvationonly one,"because wholehearted obedience, though inclusiveofgoes beyond the keeping ol rhe covenanr sign. It includesright livingilife-moral.so(ial. and religious ((hap. 22:l-9).

Lancnkltions.The lvrok of Lamentations,which is often ascribedand dated in the sixih century afterthe fall ofJerusalemin 586 B.c.,

clear refercnce to ihe Sabbath (chap. 2:6) and one disputed one (The KingJamesversion translationofLamentations1:7 render"The adversa¡ies saw her, and did mock at her sabbaths." The expresabbaths" is a tmnslation olthe Heb¡ew word '¿¿miláal¿tut in depenthe l-atinVulgate's reading,"her sabbaths."e Differentancientdifñculiieswiththe Hebrew text.65 This fact led to emenreconstructions. The¡e are some scholars who follouthe Vulgconsonantal G¡eek readings, suggesting that the originalHebrew w"her sabbaths." 6'The majorityof scholars believe that theoriginal w"cessation, ruin."6¡lftheformerposition is correct, then this textmocking and laughter of the vicioriousadversary about the celebSabbath, i.e., the end of public worship.

Withoutdispute the Sabbath is mentioned in Lamentations 2"Hehas broken down his booth likea garden,

he has des¡royed his feasr."'the LoRDhas caused to be forgotten inZion

feasr and sabbath,and he has despised king and priest

in the indignationof his anger."The contexiis ih€ destructionoflsrael and zion rhrough theblazingon the day ofYahweh(verses 1,21, 22). Yahweh has caused "feast anb€ forgotten.The holy cityand its holytemple isdestroyed. Tceleb¡ationsof rhe appointed feasts and the weeklySabbatte¡minated. This passage is part of the descriptionof rhe fulñlconditional threatsof the prophet Jeremiah 0er. 17: 19-27; 22:1-9Judah and the destruction ofZionare due not to a lack of politicalthe sin of leaders and people.

Ez"Át¿¿.Several chapte¡s in the book of Ezekiel speak of the Sa2ltl2-24,22:a-26.23138t44.24i45,17. 46,1-4, l2).r¡We noteidentification"mysabbaths,"Tr i.e., Yahweh's Sabbaths, a designatinew'tand one that indicates thai the Sabbath is the Lord's possession,to man. The injunction'hanctifylhallow]my sabbaths" (chaps. 20:reminiscentof the fact that the Crearor had sanctifred (hallowed)Himself atCreation (Cen. 2:3)'s and that it is so commanded incommandment (Ex. 20:8; Deut. 5:12). lr aims toward definiteactionbehalfofCod.'{The idea of festal worship (Eze. 46:3), includingthsacrifrces (verse 4) as envisioned for the future temple (verses 1-12), ithe notionof Sabbarh sancrity (cf. kv. 23:l-3).

50



: . . w c is ose y relared ro rhar n t xodus 3l:13. 6 The idenriñthe Sabbarhasasign "between meand you" provesit ro be acovenant signYahweh, the covenantGod, and His chosen people Israel (cf. Cen. 13l:13).Intimately¡elatedio the Sabbarhas rhe unique covenanrsign berand His people is the stated purpose "ihar they/you may knowthai Iam(Eze. 20:12, 20).'7 The Sabbath is not onlya covenanr signof identifypeople." it is also ¿ sign ot knoh ledgeF thar.ommuni(aresrhat YahwehGod. keeping His rovenanrand sanctifving Hispeople.

There is a srrong rondemnationot rhe profaning olrhe Sdbbarh i(verses 13. 16.21. 24)¿nd presenr (chaps. 22:8: 23:38r. Iris ro be no(ed r"histonofsin in Ezekiel20.rhere i\ in addnion ro rhe prolan¿rion o[ rha condemnationofidolatryand other infractionsofCod's law (verses I24, 26).'The same is true in Ezekiel22and 23, so that ir is missing rhconclude'1hat the exilewas the result of ihe profanationofrhe sabbath"this isthe inrenrionofE¿ekiel20.¡The protánarion otrhe Sabbarh is pob¡ Ezekiel to be a major sign ot rhe refisal ofIsrael ro ¿rknowledge'heLord,Saviour, and protector. lt is an external manifeskrion,in additionthat she has broken the covenanr.

We find,in the regulations for the future service ar rhe newinstructions for rhe bringingof sacrifices "on the feasts, and on the neand on the sabbaths, on all rhe appoinred feasts" (chap. 45:17). This seidentical to that of Hosea 2:l I (Heb. 2: l3), and it again is best undereferringto anorderofincreasing frequencyofcelebration."Feafs" arecelebration ofthe ma.jor annual festivals(unleavened bread, weeks, and''new moons" are theu anrlrl1celebrations¡ "sabbaths" are the rr¿¿l¿) cele''all the appointed feasts" staÍds in apposition to the former, includinand any other feasts not included inrhem.¡,

The Sabbath in Histo¡ical Lit€ratureIn the historicalliteratureofthe Old Tesramenr, references io rh

are relativelysparse. The Sabbath appears only in 2 Kings and in the w

The Sabbath ü I and 2 Kings.-Thenarrativeol rhe ShunammireKings4:8-37J contain"a reference ro rhe S¿bbarh from rhe ninlhcenlWhen her son had suddenlydied,the Shunammire womandecided to rip¡ophet Elisha for help. Herhusband said to her, "Why willyou go to hiIt h neither new moon Dor sabbath" (verse 23). The obvious implicatiop¡ophet was no¡mally visited on"newmoon and sabbarh." No travel reeüsted for vishingamanofcod on the Sabbarh.n There is no suggesrionthe dav oI rhe ¿.c¡denr. *hichwas a regular workingday. rras a Sabbartiere is no rension w¡rh rhe Sdbbarh legislarionofrhe Penr¿ieu.h (t-\.Deut. 5:12-15; Ex. 23:12; 34:21).It is held correcdyihat this Sabbathcridence forthe keepingofihe Sabbath as a day ofresr in preexilictimes.reeklyday of rest..r

The account ofthe ¿¿x¿p dTraiar¡anged by the high priestJehoiada I l:4-12(2 Chron. 23:4-11) suggests'thar the Sabbath in rhe end ofcentury was regularlyobserved."¡¡ The changing ofrhe guard ofrhe Te

5l



un ou e y a wee y occurrence ron. : , a oo pSabbath (verse 32).¡"The rulingmonarch visited the Temple on tpresumably for worshippurposes, and the'Iemple cour was filledwChron.23:l-15).

The Sabbath is also mentioned in connecrion with KinsAhaz (7s.c.){and the removalof a structure'' used on the Sabbath (2 King

The Sabbath ir¡ the Work of theChronicler.-Thechronicler"Sabbath in a variety ofconnections.'qrIt is stated that ihe Kehathites hprepar ing bread for ea.h Sabb¿rh r I Chron.9:32, and that burnt ottobe sacrificed in theTemple on the Sabbaths, new moons, andapptrhap. 23:31:2 Chron. 2:4: 8: l3:3l:3I'from the rime of Solomong¿rekeep€rs ar the Temp¡e who rhange each Sabbath are priests aChron.2314,8).

The concluding chapte¡of 2 Chroniclescontains a unique refeSabbath: "To fulfillthe wo¡dolthe Lordby the mouth ofJeremiah,had enjoyed its sabbaths. Allrhe days that it lay desolate it kept sabbseventy years" (chap.36:2I). It would take us too lárañeld to discusopinionson ihe "seventy years," and related subje€ts," but it is clauthor conceived of the fxileas the timeot payingofforcompensneglect ofkeep¡ngiheSabbath§.4 There is herea close association of tIand and Sabbath, ¡est and Sabbath, redemption and Sabbath, reSabbath, and covenant and Sabbath.

The Sabb¡th in Nehe¡ ¡h.-The penitential prayerin Nehernentions the"holysabbath" (verse 14) as a giftfrom Cod throughso-called code of N-ehemiah(chap. 10:31-40),whichput obligacommunity thatweresealedby acovenant, forbidsany tradeon the S3l). lt is likelyrhat this regulation resultedfromthe practices noted i13:15-22,"but undoubtedly it is rooted in the pentateuchal laws ththe keeping of the Sabbath. Evidentlywhen Nehemiah came to.lefounda lax a«itude towardSabbathkeeping.*

Theprecept again

seuing on the Sabbath is also extended to "a holy day"(1óa qod¿r, ''eitherthe otherholydays in the senseoftheyearly festivals (Numbersor more likelyany holydays, including the monthlynes moonsfestivals."' Thisrelb¡m was necessitated because ofthe widespreadrhe Sabbath in Judah and Jerusalem. The Sabbath was "profaned"18)'" byworking andtrading(lerses 15-22). Nehemiah also rreturnees that itwas'this very thing for whichourCod brought uponthis city all thismisfortune.-úr Here the reformerNehemiahannouncements of the prophets Uer. l7tl9-27,Eze.20:12-24),amon8

orher things to theviolation

of úe Sabbath as the caumisfortüne.He stopp€d the {breigntraders frompeddling theirSabbath by closing rhe gates of Jemsalem from sunset on FridaySabbath and rnade the winepress operators, farmers,fruitgtransportationworkers to sanctifythe Sabbath.

ConclusionOur investigationofthe Sabbath in the prophetic and hisrorical

the Old Testament has indicated that the Sabbath was known and

52



. - . . s a rdowns. Among rhe mosr signih(anr ¿\pecrs ot prophe¡i¡pruLlamarionrhe.Sabb¿(h are irs inseparable linL:;i'h ,or¿nan'. ,ig;. ,nd fairhtutand liberr),delighrand hL¡man tutfittmenr,ánd lar bur'nor le¿sr. exharnew i rearion. The ine irable impres(ion i\ rhar rhe S¿bbdrh wi rema¡grti ro man fromrhe firsr( reation even lo r he new he¿rens and the new66 22,23t.

NOTES, ,t.r. rflfn 1no tt\,¿11td t^bht 14a108:).lri.irorto,o, rq7o, D.04.ehhr

( n,h drr hr.iér,a1 . ,r r ryD.¡.nü,n rhe ¿m h¿prinr. 'h" dd)r n'o1'nr, dnd ).¿ñ, n¿r,n.,rJ,ed ,h. \",ódh t,;",,;";r;;,";\4 'i .h¿prcr "Th. tubbrh,n.nr prn," ,1¡h..Dp lt 41._ l.', p-,i,,1-i I y ¡:@1ár ¡rftro,.n.'¡'hFn.'/Hi r 2 36(, 6bú" rhr F,one¡'t) rmph¿.n"dbl nrn. .\¿nutr. R s rj,rDo\¡ñ@k1ñth.Bñ¡oIAno,nndun. rebúj p2{q:q.RLdntph¡"a *...auae ¡";i¡:i.,.tii.óno-z:Hw \totrÍ.Do¡t.tzaaptdh2 /,¿,id,,14r',\rút.,.hr;.\f,r., .oo", p fi( l v,;i;._:;;s¿bbd r{

2Ur}'k8rn8tr7ui rn,hn ttuñ¡ Jnd Brd.ú,un8 dn\dus,,;;, Ár,;á i.;",..ir i r,--i}

I G A. Smnbwmrcon Amos 8:5:.The intere*ofihe Sabbaih arc rhe intereM or rhe mor: rh€ ¡r bb¿'h¿rc.hccnem'eio,,r.p 8,.. rlrs¿bb¿,hw"rm,arwr n.;: l; aii,i n; f, i',; i:,)' l. $tnn. DB B,-hd- ¿uot xt.t\a p,o?rd.4 in,.a uo,-,3¡.. rqb?, .. u1. ro\' ¡¡r'hehlpnrhcsi5ú rhes¿bbarhd¿r.lrtÍrnm1,".hé\¿bblrh'núeI¡enupnh'nn/r.41 ¿'or''hm nd'r"l P¡oohnr''' r hF, r¡.m r m¿dr

"gr, b) ¿ Rdún n. ttua4r44aiü qúa.atatth.utd t.b*nt \ahh

ie..¡ p 1q brror.\,r, ¿ppf¿r.dLr r v¿\.r, .tÉ, ibbd, sl,le4.motós¡.h.undlhronotoTf#i;{.1"*:.:1' urur 24e. r¡d { r "mdi.c. .rc \dbbdr " r.¡p"ru;i,¿t. kf.."."..ñte ¡r has re.€ntly h.cn dard ro abour 750 8... s¿. H v

Howajparrdcrph,¿. ro?4.. p c3. lorow.r alpob,ron rt;,L',1tí-' 1tn'a4hônttu86\

h.r,..,orLe¡uvr1ñ'nlnfncut¡,to,T.I \. \¡pr kq,nr ,r noF."o h.n,,pt,.,:f..r{ulfiH,r¿. DD 13.116.- . r RLdurph lr¿1.-,Cüe'doh .obb',p.7t..o[-¡rob\\.tA. \ndÉd\ ItpAht.,hnDi{§¡ T rMRout¿N,i,ni rc7r, n6 Th"oldtrtr"m;n',nrdt..ahde dtdrrd,hene*mnn.dd r;Jr;..1.1,,a,".*rP\ tü:t. tr t.t1¡.irH.l I\,rr\,ll,{/,,r,r / &, rRrhmo.á r- ,q¡. ]",i }i:z¡ r he rr''h he," x r 4' brro'".hi.F,m,¿á¿¿, rrr. ru,nd, r" rhriihee;¿n.. r,h^ u,rin¡ ÍA¡n¿Lnrnd\.réJ.¡r. né\, ¡ünr, dno ldaturh.,.h^¡-*r""^*d i i; a;;;ú.;;;;;:l;Ire"ins'oh..r'nehmof ¿ndvbbrti'r{cRobinlon.o

¿,4 ¡onne r q.h¡.n,4 t...,rt."t"b,.rrc,.^t.r",.E,.nd,,it,el,bdhi bur no u¿, befo'¿ "att'\\út, Hord. t 33. RudotD6 Haqa D 7r,l Robmon. ¿r.;¡. pp i1. d2.ñr,undrF'¿ndrr¿dJ(,rn¿t..n¡tu.¡, ¡te,é1.c.t,".¡n¡umpd.rr¿d.dbb¿,h. Ar,horsh,r.,..\ó-.r... *.,rd.

",h- .r ;;i ,.ii;;:],;rit,;;;;i;.',-i.;i.

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'h,np od^ h r¡ ¡ kbu.,-rhi,"nmHrb,eirrntinSho'dpt¿)h,'h.nHo{¿-ldndq,¡ .3.D4wr.nrh(rerbr¿ufonc oD¡nSrodn.nd rnd,h.lrun(¿ár¿r, ¡s¡bbJh. th.(t ,ed§LU.nta\enb,hh_.:ññ134nÑrdrd.n3r'cL-.n¡h'Dbflqc¡n.herc,b{á¡.,¡lrhenúúnr¡r,r¡rt.u"n? t-3.tr rb,Jj:;::¡::f

.r.:." ,*,- ,6 ),, 4 dr.o R Nu,,h.. ,h. n(,.,.r--,,i,ü¡.:¿ii,,,io,iq1-'.thbetprc{.nrt-llo".,hcr',"Eohtr10,d,onrun,,,,n.n,h"vtth,..rhe,¿r.t¿uvn.¡ndr.vmbr,-',Rqv.Robinrñ.@.^¡..p(7, ,mi,r\.,;d.,-;,b;..ii.i¡..;i;;;.;;,:;,iJ;rr' 1¡\brent'.'m(Lt'n¡.rhé.c,mu¡4,¿. ¿.amb\,..rd ¿Lblé\i.ú ot \ú,a- ootl2ton,h, h no \o,r hr\,o b- ¿^1. i*.r. ku,ih. ¡lrE..,ix 6i t913 l{7.dúr tr¿r"Ar,flrrny.reH\\¡¡b?ta"tttqtt t2 r,\rx. \",..fi¡;it,,; ic.7¡ " ,,i,;.ieen_r,1'dpirrf,\? F, 'r..'pJl¿r'or r¿s,rin{l \r[ vn,é]rr..,/¡s t.hot.2(,iiltljítiit?lt:tJys:?.',,1 itt:":*:;',::;.]:,.,r r-h ,"''4m'i;Bbn¿.H4 Se¿ Roblnen ,r';, p c?

5.1



. , ^ ¡, , , , o nen,, ¿v.br.ü.r ot n.¡ trl.n md S¿bh¿rh m. üÍ rh. s¡bbaú rÁ ¡r om um mn¡hl' ot .flr(¿ wl¡.'.¡i¡ ü úd.lt u{oñ¡nin mod.ñÉrn ehol¿nhioro¡sim lsial¡ 566ó ro on. or (vHM« cÉ,orwl@,üdq¡a*úr¿§¿r¿,¡lA{o,lctrippl{¡.lrl¡rxuí¡h¿rls'¿h6syms frcmlüüh¡ndúr lküh 56:1.3¿nd S3.lSmnLinrrnuinilcrndlof ru,.rDl h om leuh.hhoh¿v.¡'gu.d,n..¡helgl0lfo'¡hrLnnrof.uúonhipofrh..nrirboloflki¿h¿Fllrounsx H.nien.G L A(lEr.gJ Allú,¿ndr. Y¡r¡¡lio¡h,nor o ñcntion rulh¡E¿r ¡ omm.nurcnúry a l. A ^lMdrr,R. Sti.r, rd Fr¡nz D.liixh.ñSom.h¡t.Kninrh.plur¿l¡'.f.,.n(b¿llf.u¡lt x I L.m¡nr. op. ñü, pp. l30, l3l: E. l. lo¿ rr¿¡ fcnnd R¿Di&,Mi,h., 19721. 5 391), b ¡ ¡hn qn h¿rdh b. orñ, b.(¡e in fr.ld,ll,eb5¡úi' ¡pp.¿n ind ú. orh.r r.tu ¿lt ¿,. m.nhoñ.d epJ,¡r.l).¡'5o.lroin Ex ll 19.la 19l.?6'2.¿nd.rrunE.20i12.15.16.20.2l.2{223.26

13 Robinrn,,,d., p. 02.tss..rh.D'.i,óú.htrDr.r.'fh.sabb¿¡húth.P¿nur.ulh.oD 2l-{S.¿hd N..fA.AnLrudi. ol ü.dld r.tun.ni tbb¿th som. obrn¡úoE. z¡Ir36¿¡q?4,:{b7r

Nd. rh. p.BBn. ¡' 8uftnBol J Mu*rbu'g,'Thc

Bot ol lsi¿n . \ h¿pt.B4o ú," t t t'rl.l M(X.nn.,rr¿,/ /{I¡, r rr- A¡ó¡.rc¡rdrnCr},196¡r, D. 165." nmonr rh. PhanE.s. k. I Z lzuk, b¿(h. Tt¡. Ph¡ñt ¿nd Th¡n T.¡ h'nc ." n¿¿úe¡i

l95l).pp 37--1tq,.tp p 123, rñ rh. l¿lmud, r. Af\abb¡rh II7b.'n

n.dcrn rih.r, r.. I Esh¡bt¿i.'I UE6i,¡¿ÚÁ ¡m.ldd¿ 'N€*Yo¡|. 1942'.3:900 Tl¡. rcndir,on.l pújrl.i:r f ifl§.mplo .dhe'r h h rh. imprlñrruindi¿r.rr¡l ¡ ordfulñl¡m.nrrR I wll¡ru Il.ára.ttu 4n ourr.2d.d. fTorcn¡o. 19761, D 7,1. s ,1t5,v n¡. v.ib i¿¡ folld.dby rh. pFp.6n'm a¡ mrm lo iurn .E.f f' m." f hu ú .uppon.d b¡Nuñb.Rl4 4l,rum¡r¿t fr.m rolb'infl'h. td d.- áñd I Kinrr3 tr."'uñ¿r¿t fmmrh.i' rin¡l5 rú¿ i¡i cf. t. a. soqFn, ":1r¡rrú ¿utu ll.hr.n, ?H¡I,r333.

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's6 o ó\.m @rd,tuG l.iu*ikf E K¿uiah¿nd^ E Cohl.r,

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'he ddi« u . "hol, ,n prJ).lnm ro-ebb¿rh. o,h he 'n

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¡¡ur, e.l drr.r_rrr¡r1r p l¡Ü:'i cdlemdn,-xrlahnd.n' /H¡l. r 9:¡,r'lQls,h¡'h.rhndFdunm.yur'ncrnsul¡'ú'mr/¡,rt¡¿nu,h'ti¡¡¿i,'andh.hi

Arri5br6 in.orEtlld,í rh. form in lolq' n Í&zqlQ¡ .h¡r,o¡Mrroñ",¡h.r¿d¡n¡árE.sh¡hBlb. «¡lkdbár/rrh. h{¿úonh. prf.n.d út.r -hiAhpla.1" bñ.ur ú.'. ¡ no.rp¡i.iracuron hrJ¡ 'h. luluh'sh pl¡ rñhiDrMt¡h1.5. H@¿ ¡0.3. Amc 7 9.c¡..r.u,.

¡t Youns, ¿, d, p.42b.q w.h,b\\tufudp^.Cdu-DaÁnodoltitf\Íll\iLanr¿4q.turñlS¿ 2d.n « h\.Lnd.1 HALAT.ú 327: CHAL.o. tl2.lri¿.ó 89. -¡rr, L¿'lc'ir,n -v n¡¿, (,chllenhdb€i /Hi,j so rod«.-rlv D. N.Ir¿.drrn in M.K.n7ic,/d. .r., Th. rn¡liüos"2r.nd¡n8 ro yonr osn ¿ff¡iB(N.E.a,) or "sp.alin8rirh m¡lic€"(N.^

turL.rr AmoñS tun', É A J Húhr¡.rt5.¿ü¡¡ rNBIo,\. lv5l,.pp. l3 32. s H O6n.r.¡.r94r r970r, ip.36á4: H q $olt'. rn. D¿r ut R6r,ñ rh. old 'I;jkm.nr,' I ^r,a¡ñ r¿totor1972i.72. Murcñburc.d..n. o,Il4 ,

^.dr.¡ cn."(.cé¡ nuilki.'D4671r M.x.n¿../e .r., xa. D 7 la..Í CHAL.b. 277...H hixtn ¡(FFd ¡r rh. ord r*m.nr,nDcu,.mnomr 23 t6,Job22 26:2?:tu: Fqtm

t Tn..mph¡aon wonh'ponú.tubb¡rh¡rrhc.rrlúr\.m.¿n'nxotd.lirhr 'n tsá

i3:t4ñt . DD 307.309. ñiÉ rh. orh., aRb uf u¡c. or rh. qn. H hu¿l lorm3.1 l. D. Snñ HÁt\ ú¿ rhobitD r¿ed /q4l¡ .Phrlrd.lph'¿. I 'lbsr, p 2r2, n'sd rhf Finrur¡ft b¡l¿r o,,hod¡;¡ rón'D¡,niii' s s€. Mtr¿h I r. amd 4'lt. D;ur 52 19

::5u or{tl} Muikrbtrrr.o, r/, p.772frcm,h..bundrñ.. ofn.f,mmn in rlncrñ@n¿ndt'onrhr¡blnd

'r ú ebb¿rh (;.rric.rpl¡inrrh. Bhol.,oft¿n -¿solEn¡rrh. nrE mmn(uñ.\'n'ur.hDFinkdúm.'i¿r ¡ i¡.d brI A. Al.rrndr',r ñ@añ o ¡Á.P@tút o L¿ain.orntrdIq531.2.a30'. tu(ord'ns¡ ü. phrd.r indi.¿¡. rh.f,.dnmr "wh¿n..c' ie" ñ--,n:,nd s,bb¿rh ¿LÉi¡ion'¡I(-. lonOrelli,tt,r"rttn ol teút tfuinbutan lúc5' D.14ó.Youn¡.d.o¡.o'1i rhr,l¿rñrh¡rkr¿hrú23¡iseiond¿'\rr.h.DuhmiD^¡e¡tl;.¿{.rrh.d.(ó'1'nsrnl9

54



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Budde,"An'woir¿ul lohanne v.'nhold.'/ur\¡6b¿'hlExe."'111r43(losnil{0.w i L.nnun.s.bb¿rh, Z¡w .I9 , I qr L 326, C l. Bo' Fnr l. "Dr,§dbb¿' ,n alté¡ t e.úmcñt.,- t üoLúrú()úturlos4,:r3?, I33: tfrunf.d ñr -DD r63. rb4, \ol/. -ntv, Já¡.uftrorcn. 'uh.n.' lul3663:lrBeomr,a,b.rundrheeridenlerorrccerúdLües¡bbaLhr¿3¿LúRsuc¿"lull.mónd.d., p 11'. fhr;.qDcft."ñ., m@n -_ubbr"ü'cn.\ no\upp 'r ru 'hb. b.¡du; i'tottoE Lhc n¿i,n.r¡a rs rrequ.nb or.elebBÜon (re nore 32) '4 I CEl,I{r/II(w.,1Cm[a¡aarPh'l¿dclDhü, l96q¡. o. r16.pfhr nioñrh\ .h¿n_s. oi ú. or'i'¡nda( ofrh¡ dmrrl ( h'on. 27 l, ¿t in{nu'rdr úcl;q6hipi.ndrl¿red'o(heSrbb¿,h,"aRob'non.¿rñ¡.p.90,.b«¿ú(ücAr¡clcep€r¡olrhekr.r.nor idenrnrlknh¡h. tom¡' ¡nd h¿n8ed ea h w."lon lbbarh ', hdp.9: l7 32/ Onl) tf,\'h.ndro ente he f.mple (2 Chrcn.23'4,6)- ru' d¿F., s. E R. )hi"l?,a Lhrcn¿l¡b¿[ tl1. Htt¿

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55



2.3. Robiron-or..r-DD 99 103.t tl€,on.;nroi him d ihr ¿uthu' o, I "rd,¿ Chonrl6, L ¡,.nd \.hcmkhs I Ch.on. 9:32i 23:31:2 Chron. 2;4i 3:l5i 23,4, 3; 3l:3; 36:21 N¿h.9:lr, l4;l0:32'3qTh.o'd.'úon.ofd«r.¡rnstrquen¡)inlChrcni.l.s23.3l.i.c.heeLl,\wbbdús/.¿nd [email protected])r f2Chrcn 3 I5, 2Ch,onill€s2'40o.€6thno'dr, ofdor driñ.e1ín iE "ñuen,e ol o¿ r ,mornms rnd et.nirq),.rlh úrb6¿Lh , ñonLh\ (ñ.,\appo,nred lrd ú '. 16. (hmrtr lcr r'tr ¿) 1 rr¿r ihc rqlcn e frcmmon ro hr{.r hc' e# or he, OldoriT.r rh..r¿.r i¡on la{ b no{.&e nok 32.

. On."ln.sev.n,) Ye¿rot B¿bylon,' t I6llqi6,1M.30b:Trm §âns Y.¡'r C¡Duqo,'r'I4r1914,.60 72 d¿r, lhe §e\rnry Yed" D""olrion-( 1957, 4 16¡ f 3, O Plo . , 'srb?iq l"h' r." ¡á¡, ,¡.l t I Bouad,uL tLñ 70 C.t¿tu¿x, .d. b)l§5rtJ, pp. 124.130,B7 w&hod.i.s¿bbáú.¿ll¡ .'IDBr¡p.,\" h\'11..1916', pp 762,7$[MM1.'i//(i¡ñr'rtrcrden(irr,l965)pp.222,22e.PRA,t,oyd,Fn¡.a¡dÁ

@'l: M Mr er . ¿.a.N.,¡¿ú.l rc¿rdrn L r. l9ó5r. D. 173.

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Tbe Sabbatb in tl¡e

lntertestarnentalP eriod

Sa.k e Kubo

,TiHEinrerrestamental periodbrings ro view sereral neq facets rega

I his(ory otrhe Sabb¿rh. Firsr. aside fromthe Sabbarh commandmenti20:8-t l; Deut. 5:12-14;Lev. 23:3), the Old Testame¡t provides surprissperificstatemenrs reg¿rding rhe manner otobs€r\ inB úe day.+ The imenral sources car ry us beyond these and serve as ¿ I r¿nsilion betweenTestamentand the Rabbinicperiod. Furthermore,these sources Bive infon Sabbath observance in wa¡timeand in situations where theJews werof foreignporers. whilesu( h siruarions were plesenr in rhe Old Testahave nosimilarinlormarionthere regarding Sabbarh observ¿nce in cowith them.A srillfurtheraspecr of the Sabbath thar firstappears dupenodisthesettingforrh.especiallyb¡Philo.ol¿kindofrheologlolthnecessitared by.lewi"hcont¿ct¡ withHe¡lenislir so(iely.Other [a(ers in.contents of the Sabbath service and the Jewish sectarian views on the

The Observanc€ of the Sabbathostraca foundat Elephantine in Egypt (frfrhcentury B.c.) me

Sabbath four times.'Oneofthese merelymentions the Sabbath, and nobe inferrcd fromthis except thai ihere was an awa¡eness ofthe Sabbath.ostracon is addressed to the woman Islah, who, according to Rosenthal,'l"meet theboat tomorrowon Sabbath lest they lthe vegerables] get losrsp'lp' nlú btbh bnh hn)'bd). By the lifeof YHH,ifnot, I shall takeyour lifl'liá)l"The thirdostracon refers to something, perhaps the dispatchinbeingdonebefore the Sabbarh. Thefourth has thesentence, "l am goingnot come un.il the eve (of the Sabbath) ('ñróá)."

Porten also discusses the name Shabb€thai, whichis found fourriAramaicpapyri of Elephantine-Syeneand once on a sarcophagus. Acc

-l

"*.u,1., tôdr, to ¿u. l€rri¿hl7:2r. k"'ah53 13. ¡nd N.heniih l3: li 22 de no'rdrd 2 S€. pp 2t.27. a7.4s



on r e a ar ur ng r e e en sr r per o . ur larer on orhers.onnotarion. Srill larer.during(he Roman period, rhe name waSambarhion ¿nd w¿s given to Lgyprians.as weil.His exptanarion for rSabbath made a deep impressionon non-leus,50 rhai man of rheobservan(e wirhourbe(oming lews.r Porñn teels ¡har rhree occurrname belons to non-J€ws who wereauracted by Sabbarh observance.it wouldbe highlysignih( anr.sinr e -l (herikoverñnds rhis phenomrhe Romanperiod.ll Porren isrighr.lhenwehave non-lewiatreadySabbarh jn rhe ñfrh renrun r.c.. and this practire probabt¡ conrinuethe Hellenisticperiod.

Rega¡ding the mentionof Sabbarh in the ostraca, he conciudglance, the person who wrote ro Islahto meer rhe boar on rhe Sabvegetables which hewas sending rhar day ger lost/spoiledis remini.onremporarv men olJudah h ho broughr grain. win;.and hss inro lrheSabba(hrNeh.I3:l5r.Onrheorher hand.roncerntorrhépreseivegetabtes and the threat to take Islah's lifeunless she met rhe boar onmay impl)some extr¿ordinar) siruationand indire.tlyarrestobservan(e ol rhe Sabbarh. The possible disparch of 6sh and lhearriválbefore rhe d¿) ot rhe S¿bb¿rh m¿r indic¿re a deliberare unwprotane rhe Sabbarh b) rra elng or dispárchingan obie(r on rhar

In ¡his same aflirle.Poflen seeks ro shoq rh¿i ¡he lews were nor ain rheir worshipas has been held lormerly.t he onlyitear c¿se ot rhithe wonhipotÁnarhYHW,rl hich he arrribures ro rhe worshipofheain-r rodxr€d during rhe davs ol Manasseh (2 Kings 2 t:5: 2 Chrón. 33:3ofBerhel,he teels. belongs ro rhe Aramaeans wio had ¿ garrison ar Sproximityto the Jews."

A pmcricethat is clearly inevidence inthe Rabbinicperiodbuinoin rhe Old Tesr¿men(comes inro view for rhe ñrn rime in rhe book ot Iisdaredbymosrs.hol¿rsberween tS0and t25 B.c.Thehe'o,ne-fa.r;of her w¡dowhood.e\.epr rhe day betore rhe sabbath and rhe sabbaday before the new moon and the new moon irself,and rhe feastsrejorcingoi rhe houseot lsrael t(hap.8:6).Even in her mourninSabbath ¿nd rhe feasrs were consider¡d days of rejoicing.she retfastrng on rhose days. She alqo ser up a (ent on rhe root oi her houswore Sarmenrs ol her widos hood. but rhe Sabbárh and feasr d¿vs shehome wearingdifterenrgarmenrs (verse 5J. White (he srory is (onsideand lakes pla(e ¡n rhe days otA5svria.neter(hetess ir reflecú customsof the period in which ir was l1rien.

The Book ot.lubilees, wrifienin rhe torm ot a revelarion sivenSrnai. is dared abour ihe same rime as ludirh.Here tor lhe hr"sr limseries of prohibirionsregardrng rhe Sabbarh. and a lorerunnerl.¿bbinic laws regarding rhe S¿bb¿rh. Fragmenrs of rhis book h¿found at Qumrán and are believed ro be a -parr o, lhe literarureoflivedlhere. Ac(ordingro Frank Cross,..Íhe con.rere (onrar6 iterminolo$. ra lend ricat pecu tia riries, a nd priesr lt interesrs, ber wee nol Enoch,Jubilees. and rhe Tesr¿menrs ot Liri¿nd N¿phr¿¡i tound arrhe one h¿nd. and rhe demonsrrably secrar ian worksofeumranon r

58



must nor s¡rikea beasr: if it is stubborn. he musr no( take it out ot his7).

Additionalprohibitior¡snor found in Jubilees are:1. "Letno man sp€ak a lewdor villainousword"(10:1S).2. l,€r h-imnor lend an) rhing ro h¡s neighbour (or: press his n

repaymenrof anyrhingf(10:I8).._- _3, "I*,ihem norshed blood fot (ort dispute abour) proper(10:18).

4. "Letno man walkabour in rhe fieldon Saára¡¿ in o¡der to drequires .after, the Sabbarh ends" (Il:2O,21).

5. "Lethim not walkabour'outside his rown above,one rho(10:21).

6. "Andof that whichis lyingabour (lit.:losoin rhe fietd[let(10:23).

- . _7.."kthim not send a proselyte (or: genrile)'todo what he reSabbath day" (11:2).

8. "I-etno man put upon himself (on rhe Sabbath) dirryclothhave been put into store, unless rhey have lbeen washed] in rvater owirh frankincense"(I I:4).

9. "Lerno man go afrer a beasr (on the Sabbath)io pasture ir.outfor more than two thousand cubits"'(11:5,6).

10. "U,ethim notopenl a pitch-sealed vessel on rhe Sabbath"IL"l,rrnoman(arnupon h¡mseli medi(amenrs(ogoour¿nthe Sabbath" (Il:lO).

12. "Letno man pick upin his dwelling-housea sione or dus. _1q.. " e.l' l p9da8ogue,. norcarryrhe youngchild'togoouran

the Sabbath" ( l l:1 1).14. "Lerno man urge on hi\ Uewishlslave or maidservanr or lhon the Sabbath" ( t l: I2).15. Ler no m¿n assisr a beasr in

b¡h

onrhe S¿bbarh

dav. Lrenhpt n?u-bon )ounginto ¿.isrern or a pir. ler him nor keep ir rrhe youngSabbath ' (1 l: I3, l4).

16. "Letno man lspend the Sabbath] in a place near genrites on(l I:15).

l7. t€r no man proiane rhe Sabbarh lor the sake of orooerrranSabbarh. Bur every living(lit.:soulol) man who ralt" inrá a ilare /uinto a plar e ltromwhn h one c¿nnor rome upl, ter ¿¡r man |brine hiladder or a rope or an¡, insrrumenr"ltl:t5-i71.,.-I8. Ler no man offer on rhe atrar on rhe Sabb¿rh exr eDr rhe bofrheSabbathrlorrhusiriswrirren:'aparrfromyourSabbaih-ol8l_ ..There is agreemenr (har rhe Qumr¡nsed genera y had ¿ srSabbarh observance rhan rhe resr ol theJews. Jósephus bears rhiswrires:Ther ... aresrricrerrhanallJ.*'InrUsliniig r,o**orkodav:fornotonl)dorhe\ preparerheirtoodonlheda;betore.to¿vohre on rhatone. bur rhe) do not renrure to remove any \essel or§rool. ""K¡mbroughdisagrees wirh rhrs iudgmenr and put. lorrhh

60



ew s . . .evaluatron thai the strictness ofthe laws "was noi particularlysectarian"the character of the older Halakah in general.""

One of ihe most strikingdifferences between the Zadokite DocuJubilees is the fact ihat the death penalty for Sabbath dese€ration is not mat all. Instead, theformer reads: 'But everyone who goes astray so as rthe Sabbath and the appointed rimes shallnot be put to death, for it fallssuard him: andil he is he¿led fromn. rhe) shall gu¿, d him ior a Periodyears. and afrerwardshe shaU come into (he as5embl) tl2:4-6).Inrhisirbe more tiberal eventhan RabbinicJudaism, which kept the death peemphasized rh¿r rhe rransgression mu5l be a .omplere ¿.t of workpresumptuously in spire of the walningof uitnesses.+

o¡her ditteren¡es berween rhe (wo do(umenrs are: (l)TheDocumentdoes noi mention lightinga fireon the Sabbath, althouprobablyassumed on the basis ol Exodus 35:3 and Numbers l5:32-3iommandro eat only lharhhnh has been plepated on rhe previous.Jubilees p¡ohibits travelingon sea, which isnot mentioned in thebocument, as wellas ridingonan animal, slaughteringabeastor bird. caanimal, bird,o¡ frsh, and making war.

Accordingto Bierenhardt, the zadokite Document is stricierRabbini(pr¿xis in rhefollowing:the limeol beginninBrhe Sabbárhr sloolishor idle trord: the lenFh ol a Sabbarh d¿yt journev:rhe opepit(h-sealedve5sel: rhe r arrying otmedi(amcnr§:rhe Pi( king uP ot sronin rhe house: rhe carryingofa young (hildin and ourof rhe houre: ¡he ha man who has fallenin water.r¡

Phito, afier mentioningthat the Sabbath rest is to includeoneneighbors. treemen. and slaves. as wellas his beass. goes [urthet rhanmentioned rhus tar. The Zadokite Documenrlorbidsa man ro e¿r whabout in the field(10:23), but Philo says that the Sabbath "extends alskind oftrees and plants; for it is not permitted to cut any shoot or brancha leaf, or to pluckany fruitwhatsoever."'"

Sabbath obse¡vance in Situaüons of CorfictAlthoughn reallyfallsundertheprevious section,we are t¡eatingt

ofsabbath óbservance separately because of its prominence during thiThere are surprisinglyno such cases mentionedin the Old Testamrhough rhere wiresirüarionsot(onfli(I duringwhi( hrhe people ol Godunder foreignrulers. as in E$p¡, Assvri¿.¿nd B¿brlon.The Israeng¿qed in w¿rs during (hts period. bur norhrng is said about this aspect,rhárábbh dis( ussed loshua s mar( h around Jericho, and AlSerF. Johnsrhink thatNebuchadrezzar attacked Jerusalem specificallyon thehe.ause o¡esumablv he knew¡h¿t thev wouldnor resisr him rhen.s

we irear nothiigabo,r sabbarh problems duting rhe Egvpri¿n obefore the Exodus. Presumablymost of the Israelites forSot thelawfathers. However,the Sabbath seems to have great importance for ihe

6r



names_duringthis per o were Sabbathai, Simon,andJoseph.,iTheto a child bornon the Sabbath. Mentionhas also been made of the fnon-Jews also took this name and that cenriles bearing the namecorruptionof the name) were k€eping rheSabbath withoutbeNevertheless, in a total pagan environmenr it was noi easy for a Jfaithful. Thereis one insánce of a man on the estáe of -Philadelphia, probablya manager of buildingworks,who did noSabbath. "We should ¡ecallthe vast amountofworkcarried ourby thin Philadelphia, the rempoofrhe work, and rhe se eriry of su.h rApolloniosor Zenon. ro.¿ppre(iare rhe sreadfasiness

ola

JewSabbath under such conditions.",lLife fora Jew tould be rery diftr.ulr\aorkingunder foreisnra

well-nrghimpossible in a foreignarmy. Josephus lisrs a leirergolernoro[ Srria. who urore to Ephesus abour 44 B.(.. giviconcerning rhe Jewi insisrence thar lhey 'cannoi underkk¿ mbe( ause they may nor bear arms or m¿rl.hon rhe days otthe S¿bbathe granred ihem exempr¡onlrommiliraryseni(e and atlowed lhemnative customs. 3 The papyrihave shown clearly rharJews servedE$pr in rhe Ptolemai( periodand even before rhalin rhe Persi¿n

Jewishgarrison al Elephanrine indicales. This r onrinued ro rhe R

whenrheProlem¿i(drmywasabolished.,,Bur(herearenorndicariproblems. Perhaps ina peacerime situation,accommodarion could bJews atquiesced. There is one ac<ounr where they were torced inlo.ompelledro ñghr on rhe Sabbarh againsl (heir own.ounrrymen.Niro artack Judas and tel( he could doso ¡irhrompleresafesonrhTheJewawho were tor(ed in(o his arm) rried ro dlsuade him. bese''show respecr for rhe day whi(h he who se€s alt rhings hds honoredabove orher dars.''' When Nicanorasked who comm;ndedrhis. theh the livinB Lordhimsell.rhe Sovereign in hea en. Ni(ánorrhenrI am a sovere¡gn also, on eanh. and I command you ro rake up armskingibusiness. lr Apparenrlyrhey were lor(ed (o a ¿(k 6ur didBut how did thev relare ro rhe Sabbarh when rhe' herethemselves, when theyéould conrrolwhattheydid on rtre Saúbath lapart)) The firrsuch situation $eha e rerorded rook place whenentered Jerxsalem on a Sabbarh unopposed and bicame ma«wirhoutditEculryand ru¡ed ¡r harshly.","

Later, abour 168 8.c., Anriochussent Apolloniosro Jerusaleremained peaceably until rhe Sabbarh, when he ordered his ñ.ren to psrnce rhe Jews.were idle. Whenrhe people came ro see rhem, rheya¡so desiroyed the rir\walls and bu¡lr rhe A(ra. ¿ fonihedcikde

ln the next such occasion under AnriochusEpiphanes, whenplan of Hellenizationsas ¿dded to (onque\r. rhere wás a differenrrJews submirred by sacrihcing ro idols and prolaningrhe Sabbarrefused ¿nd fled inrorhe wi¡derness.The enemv oursúed them andararked (hem on rhe Sabbarh. I\ra(rrrhiasand Éis fo ouers relusüemselves, saying, "'Letus all die in our innocence..., The result

62



c ose e . , ey ererm ne , aga nsr evwho comes to auack us on the sabbarh day; ler us nor die as our brerhreniheir hidingplaces. " s Josephus adds, "We conrinuerhe practice of ñgh(on rhe Sabbath h henever ir be( omes necessarv. . f he Bookotjubilees.littlelater than this evenr, prohibirs waron rhe Sabbarh. Perháps ir reprgroup that rigidlymaintained the stricr observa nce of rhe Sabbarh even ifannihilation. Atany rate, it must have been made withconscious awareneproblem ol rhe obser\¿n(e ol Sabbarh in 11¿rrime.

Duringthe Maccabean period, this pracrice of defendingthemselvattacked but not fightingoffensivelyon the Sabbath seems ro have been fJudis foughtagainst Nicanorwhen the la[er attacked him on the SabbaJonathan did likewise whenBacchides attacked him on rhe Jews' sacrJosephus, also, during the Great War, followed thispracrice when hcomñaod o[a troop at Ta¡ichaeae.Í Apparenrly,the enemy generalsfullyaware ofthe lews'decision to defend themselves on rhe Sabbarh. Heven when theJews couldtake advantage, they did noiauack rhe enemSabbath. Even thoughJudas and his fo¡ces had roured Nicanorand hadhim forsomedistance, üey were obligedto ¡eturnbecause rhe hour wasit $as the day before the sabbath, and for that r€ason they did not conrinpursuit."Theykep the Sabbath, and on rhe nexr day rhey distriburedrheOn another occasionJudas had Gorgias inflight,bur since rhe Sabbarh waon, he stopped so his forces could observe the da,v."

Even though theyfoughtto defend themselves on rhe Sabbath, rheremained very importantfor theJews, and rheir enemies were well awarThus when Demetrius soughtthe alliance ofJr)nathan, one of his propotbat "on ihe Sabbaths and all festivalsand the three days preceding a f€Je$s shall b€ exempr from labour.'*and John Hyrcanus, who was faccompany AntiochusVIISideres to lightagainst rhe Parthians, even inofrelationshippersuaded the king to r€main inone place notonlyfor thebutalso for Pen¡ecost, which happened to precede the Sabbath thatyear,those days the Je&s $ere not permitted to mar.h.¡'Differ€ntstrategiescouldbe used against theJews, assumingrhar theknew how they would behave on rhe Sabbarh. Knowingrhar rhey $ouldthemselves only ifatBckedand that therefore if rhere were no imminenauack the Je¡{s wouldrelax, their enemies could auack rhem bysurpriseexacdy $hat PtolemyLathyrus did(.. I 00 B.c. ) when he arracked "AsochisGalilee, on th€ Sabbath, and taking it by storm, caprured abour ren tpersonsand a great deal ofbootybesides."" Anorherrype ofsrrategy wouthe enemy to make other types of militarypreparations short ofan arrackthe tack that Pompeyfollowedin capturingJerusalem. Concerning this.

"Butil it were not our nationalcustom to rest on (he Sabbarheanhworkswou¡d not havebeen dnished, because theJews wouldhave prthis; for the Lawpermits us to defend ourselves against those whobegin b rrikeus, but itdoes notallowus (o 6ghtagainst an enemy that does anyrh

"Ofthisfact the Romans were wellaúare. and on those dars which ilS¿bb¿th.rhevdidnotshoorar rheJehsorm((rrheminhandráhand(om



or er a t ese m g be pur ro wor r e o o ng ay. .Under Roman ruie, the Jews ilere quire liee ro pracrice rhrn, hrding r he ob.er ¿ni c ór rhe 5¿l,barh. we h¿\ c dlre¿d) mrnruneletter toEphesus exempting the Jews frommiliraryservice so rhar rhehave conflicts overthe Sabbath and problems concerningtheirfood.Jseveral other decrees and le(ers granting the.Jews permissionro oSabbaths.'" l-heirconflictscentered upon the quesrion of im¿ges rarSabbath.

N eve rtheless, there were in.idents that related ro rhe Sabbarh - Phione such case, ¡lthough his interest is more to poinrour an exrmpleHe mentions "oneoftherulingclass ri'howantedto doawaywirhrhecommanded theJews to do things forbidclen onthe Sabbath, "thinkicould destroy the ancestral ru le of the Sabbath itwould lead the wayto¡n ¿ll urher marerr. ¿nd d generil b¿, kJiding.Bu, rhrl(w.,elusedper§uade them through reason:

"'Suppose,'he said, \here $as a sudden inroad ofthe enemv or a¡caused by the rirer risingand breaking through the dam. o,,'nfl¿tsr driun or .r ,hu,rderbolr or lJ'nrne. or plague or ear rhquake.trouble eitherofhuman or divineagency. willyoü stav at home perfecwillyou appear in public inyour usual guise, with

lourrighthand t

and the leftheld close to the ftank under rhe cloak lestrouun, on§, ¡ousl du dn\ r h'nq rh.rl mrgh' helpro \¿ e oui And r illr oconventi(les andassemble your regular companv andread io securibooks, expoundinganyobscure pointand in leisurelycomfortcliscuss\ñúr ¿n(e.rral philo'uphv)No. vou h illI hroh all I hne, 'll¿rd grrd \for the assistance of vourselves. r'our parents and your children,ape¡sons who ar€nearest and dearesr ro you. and indeed also yourwealth to s¿ve them too fromannihilation.

"'See rhen,'he went on, 'l who stand belbre you am all rhe rnamed. I am the whirlwind,the w¿r, the deluge, the lighrning,rhf¿mine or disease, the earthqr¡ake §hich sh¿kes and contbunds \4 harslable; I am constraining destiny, norits n¿me but its power, visibleand standing at yor¡rside."',,

Philodoes not tellus wherher rhe ruler succeeded orfailed:but sinot force thenl throuShpressure, it is likelythat he l¡iledrhroughNevertheless, Philo pro ides us here wnh a good example ofrhe iyperh¿r mu,r hrvebeen pre'errr"dro perruade,he les\ r,r \oure rnsfu,,hc, 'h¿n rhe\ Eere J,, u\ronrerl in ,hc'r uh.crv¿nr.,,t (he 5aL

At the beginningof the Jewish relolraher Vespasian landAntiochus. whose farher rvas chief magisrrate of the

fews in Antiodenounced his father and otherJews bur did ror alk)wrhem'\o reseventh day." i¡rstead conrpellinglhem to d o everyrhing exacrly as oll¿nd \o nr x I lydid he crrlór,( ¡,h(.ire , e rha ror ,,nl) dr .\nrio,h 11 ¡.dd\ or r esr dboli\hed.bur I h( c\dmple hJu,,gLeen:,¿, red

'herF \pr.r

time to the other Litiesd\ hell. L

In the desperate war that broke ourberween rhe Romans and rRomans could notrelyon $hattheJeNs$oulddo on the Sabbarh. In r

64



o.ertarn w¿y, and they did nol.lhe Romdnrqe'e \urliriscd lhehr\lrnrhis was the m¿ss¿( reofrhe Rom¿n gart i.on on I he Sahbath. ad¿v[n shrelisious5. ruples lew. absrain even l,.m the mo\l inno.enr d(t5. 'J.*"i**.t ¡ iti.u""ro'alot rhi\ S¿bbath m¿ss¿. re u hen he ¿dds tur rhs,me aar and ,,',h..orn. hñur, ds it se,e l,r rhe h¿ntl ol Pro\rd(inhabiranr.olCaesareamasarrer:trheJeusrhorcsrdedinrheirirrv.insrance ofthis was whenJohn trickedTitus into postponing the surrendpeopleofGischala from the Sabbath to the nextday so thai he could escaprhe night.r

Airdas the war came to its €limaxard rea.hed Jerusalem, .J ose phu"The Jews, seeing the war nowapproaching the capiial,abandoned the frusheá to arms; ind, *ithgreat iónfidenceintheir numbers, §prang in¿nd wi¡hloud (rie\ in¡o lhe-lr¿ . wirhn. rhoughr torI he \e\enth-dat olrh¿\ rhe ter r¿bbarh whi(hrhe) reg¿rded wrrh 'Pe,i¿l rereren'e. "

The IeB;h dilemma olkeeping the sabb¿r h holt Jnd d ing rtr 6ShrirS¿bbarh lnd runivingi. uell ixpiesed in Aqrrppall' spee,h iu;' bIewish rebellion." 'll tou Ub\er\e \,,ur 'dhh¿¡h ,usrom' ¿nd relu.t r,' rake rrr) :rhat da\'. \¡'u hillundor¡bredl\be e¿'rlvlt leJred. ¿\ herc I'rur l"rclPonroer. uhu r¡r'e*t¡lrhe.icse mosr tis,{ou§l\"n Ihe dJy' \herr rher.m,iined,n-ii'elrl.onrh(,i{,rIar).};uIr¿n'qr(*Ilrel¿q"l\ur¡rdtdill see hhar lurrherobi(¡1 r,,usrllhrrelorho'¡ilirié\''inietut¡ro or eser re inliol¿rc¿ll rhe rn.rirurion",'t1',u r tar h(r\. Ho\ I i 'rrldtur¡ In¿rdolrheD<i¡y.¿trerdeliberarrl,omrrringropa\Himrhe5r¡\i'c\hiHim?"'r

The answer to this is giver aptly by Asinaeus, who withhis brotherh¿d set uDan independenienclare rn Mesopotamiaabúullhe ¡im("tC¿iii.r. .1 l, á,a " h..i,¡. lew. were being ma"a' rcd I here' when Asirraeu'rhe satrao ot Babvlonrá'spl¿n ro arra, k him Un rhe S¿bbJrh. h( 'errr - ou

inre.risaie.-l

hev t ame bi, k u irh rhe reput r rhar ¡ w¿r rr ue and rhdr l.,,nht-ina uaD and i,L¡rtrand. ¿re ried be(¿use Ihe 'ommandmenon, E.,r¿lla*o, áer" u. Ló do no wot l. ApP¿renrlvrhe ¡houghririmprrodelendIhemselvesonrheS¿bbarh.Howeve¡.Asinaelrsre.Pónse\''better observance ofthe law, instead of Sladdening the fbe by a deathánt'hino ¿r(omolished. 'o rake his cuuraqa in hi\ hdnd5. ler rhe 5r r¿ir\ inhe hadi¿ en erruse violarionol Lhe I¿w and die rr he mu5Lexdri\engeance."'s His resolve strengthened his fbrces,and they d€feated th

L,rer on, otre,Asinaeu. had been purs,rncd. Anrlaeu\ le¿rnedP¿,rhian leader Mnhrid¿res had\e, up tamp uirh rhe rdea ot¡rri'king

nert dav. $hi(hwas 'he Sabbarh. Hc mad( r nishr mar,h (Frid¿\ ni¿tt¡cked the P¿rrhidns ar J:i)0 a.v sdbbarh morninB.Jes ¿ ho'r i'l,¿prured Mirhridares. ¿ndpur rhe resr ru flighr.lhu5IheJes',ho'<.eif-deten"eon rhe Sabbarh bur even ¿rra( k ¡; dele¿r rheir enemres¿ndtheir way of life.For them it was "better observance of the law" toiightneedbeioprore,rrheirreltgx'u.righ''etenil ir meanrat rhe momenrh¿d ro rrd;.tstes\ rhe \er¡ lau' rher soughr rñ uphold.

65



Very e is mentioned ot(he religiousa( tiv¡riesth¿r were rarriSabbarh. Josephus mentions (hat one óf lhe priests srood near thesouthwesr romer of rhe lemple to give noti(e. b) sound of truafiernoonof rhe approach. and on rhe followingerening of rhe ( lseventh day. announcing to (he people úe respfcrire hours lor ceasfor resuming their labouñ."s

At the Temple ihepriests served daily;buton the Sabbath, nefeast days the high priest accompanied rhem. Philodiscussessacrifices, the placingoftheshewbread on ihe tab¡e and rhe frankincon the loaves,sr but does so on rhe basis of rhe Old Testamenr

ratherpraciice.Every Sabbath theJews gathered in the synagogues'1o lisrenro

to obtaina ihorough andaccurate knowledgeof it.",'Philodesc¡detailwhat goes on in the synagogue: "Andindeed they do alwaysastogether. mosr of rhem insilence excepr when it is the prafii.e ro addsignifrapprovalofwharis read. Butsomepriesr whois presenroronreads the holy laws to them and expounds rhem poiniby poinr rillaftemoon,when theydepart having gained both expert knowledglaws and corsiderable advance in piety."',

Philo morefrequen'lr describ§ (hesea(riviries¿s'studying phiorcupyingrhemselves withrhe philosophyof rheir f¿rhers. dedic¿rro ihe acquiring of knowledgeand the study of the Euths ofsummarizes rhe truths and principlesstudied under t$o he¿d§: 'oCod as shewn by pier) and holiness, one ofdury ro men as shewn byjurne. Moreover. he.¿lls the s)nagogues \rhools ol good sense.(ourage, justire. and the orher ir rues, ashellaspruden(e.piery.a

The Sabbath was to be devoted lo lhe one sole obie(rot Dhiloview ro the improvemenrot (har¿der and submission ro rhconscience." EverySabbath they should examine "wheiher any ofpurityhad been committed in the preceding days, and exact

from tthe council-chamberof rhe soul, withthe laws as their fellow-afellow-examiners,a strictaccouniofwhatthey had said o¡ done in orwhat had been neglecred and ro rale precauiion ¿ga¡nsr reperirion

Accordingro Philo.rhe Therapeuhe isolared rhemsehes for.ame togerher on rhe Sabbarh. H is des(ription olrhe servrce irselfisro rhe regular synagogue worsh¡p(ha( he des(rib€d abo e.

"Bute\ery sevenrh day they meer togerher as tor a general asseorder acrordingto their age in rhe proper a(irude. wlrh rhe¡rhanrobe. (he righrh¿nd berween (he breasr and rhe chin and rhe lefr sirh¡he flanL.Then the senior among them who ¿lso has rhe fullesr knodo( rrines whichthey profess ( omes forward and rirhvisage and voiand romposed gives a well-reason€dand wise discourse. He doesexhibitionot cleter rherorirlike rhe oraror\or sophisrs of to-da(arefule\aminationby.¿retul expression ofrhe exacr meaning ottand rhis does nor lodgejusrours¡de (he ears ot rhe audience bur pisseshearing inro rhe soul ¿nd rhere srays serure\. Allrhe orhers sir sshowing th€irapproval me¡elyby rheir looks or nods.",,

66



.However, the synagogue seems to have been used on the Sabbathpurposes than insr¡'uctionin the law..losephus describes a meering hiynásogue ot Tiberias on Sabbarh where a poliricaldis(Lrssionwas carrie.oulle;ih have led to a riothad not rhe arrivalot úe sixihhour, arour custonl onthe Sabbath to take our midday meal, broken off ihe m

The Th€ologyof th€ SabbathHe¡e we deal withthe Sabbaih not f¡om the standpoint of ¡{hat

(annor be done or whal religious a((ivi(iesare performedon il.bulrandpoinr ol its deeper meaningsas d€ri\ed lrom its v¿riouscomponenlits beiirgrhe seventh day. a da1 oi resr. or a day ot sprntudl emphasis. Thedeveloped this asperr ol rhe Sabbarh more (han anyone else. in f¿exclusively, was Philo. Naturally,some of his reasoning willseem fancroday, bui rn the (onrexl of his úme. especially tor those who undelDhilosophr(alcurrenrs lhat rnfluence Philo. irwouldh¿ve been cogenr' Philo developshis theoloFy on rhe Sabb¿Lh wirh relerence loIhe mthe number se,eir, " to rhe univ'ersal "ieniñc¿n¡ e of rhe Sabbarh a§ rhe bithe world,@to the philosophical meaningof resting,6r and to the eqfreedom ro which it points.d

MiscellareoüsEl€metrrsThe Numb€ritrsof¡he Sabbaths'-A(cotding ro the Qum ran ralen

rear and e,ery quairer began on a Wednesday. sinre rhere were 364\ear, 30 dals in á monrh, andwithan extra da) added e\er) lhree moiuarrerhad exa, rly I 3 weeks. Thus I he teast da¡s always fellon the satireweekevervve¿r,andnoneofrhesefellonlhesabbath."'fhereisalsrhar the Sabbá¡'hs were numbered rhroughour Ihe year. Ba'rmgarrentrhis pracrice ol numbering lhe Sabbaths a§ nol ronhned Io the Qumr a

"u"i"mrnonpractice among lhe lews and Samarrtans ot lhe tim€.e

Sabbath Óbserved Before Crealion.-Philorn (he (ontext ol lhemanna. savs that (he Sabbarh has held rhe place ol honour innature n{romrhe rime whenrhe worldwas framed,6ure en belore I he heaven asense oerceives came into beinc. ú

Sanaritans Kept Sabb¡th. 6ut for D¡ ffcr€nlRearon.-J osePh us t

ar (he time ofAntiochusEpiphanes the Samariran" sought todissociate tas much as possible trom the lews and rheirpractices. They rhus Savere¿sons Ior iheirobservanre of the Sabbarh: Our lo,e[¿rhers be(ausedrouqhts in (heir (ountry. and tollowinga certain ancienr superstir ion.cu¡o-m ro ob"erve the day whi(his called rhe Sabbarh by rhe lews. '

Etvmolocvof Sabbath. -ADions explanation tor rhe S¿bbarh is rsixrh dáy ¿treiihe lews lett Egl pi rhey developed rumors inthe Sroin anrhey reached Judea the) resred on (ha( s€\enlh day ¿nd called ilpresening rhá Egyptian rerminoloS)ol rhe disease of the groin rhaisabbo. Iosephui-attributesrhis ro either gro.s imPudente orienorance-r rhére is a widedifterenceberween ¡obbo and ¡abbaton. Sobbliwilanguage denores cessarion tromall work,h hile uááo among lhe

61



. , r ewirhrhe hisrory ol rhe sor ld as con\isringot a world-weekot 7,000nol ¡efer ro a day oi sorshrp. ir did men(ion rhe rerm eighrh damost probablythe basis for Barnabas'use ofthis term for Sunday.63earlier used rhe Cre¿rion srheme in rhe s¿me w¿y ¿5 2 Eno. h.,;-lEnoch, onsiders Ihe erghrh d¿y as ¡he (ummenr emenr ut ¿rimeotendle.s, wirhneirher )ears nor monrhs nor qeeks nor dars nor honur explirirlvmenrion (he sevenrh ¡hou5and-vearperiod ds a mBarnabas does this. In a sense, then, according to rhe scheme ofththe Sabb¿rh ser\€\ nor only¿s ¿ r)pe ot rhis millennrumthuu\¿nd-vear da\ bur also lor rhe agé ro rome. whirhbegin(thousand-Ieá' period. lr i\ inreresringro hnd rhár auhe deaarchangel tells Seth: "'ManofGod,mourn nor forrhedead more rhon I he \eventh da is rhe sign ol lhe resurre( rion ¿nd(he resr ol rhon the seventh day the Lord rested from allHis works."'),

NOTES- rBcalrlPú'en lhcRchgnnolrhplrh\orftcDh¿1 ft.nLBhro"h.Hirn,.,ot,.p

? I ',n7Rocn'h¿lrd .n 4,iwlHoadbDr,Por-t n{u¡'um O, rr.dl'úm n L X,Wielb12.11.

.Én¿Fd b llb thn x irú.?. d rircn'

..ñ{r.;,iroI'nr'run¡'¿m..ndú\¡60r'Jryd¿2(tq4q' 't a.w-Pawotuñ lúBaa..{ bl vnror ,\ t,henrole"n¡oldb.\tc\dndrrt,t

to17 1.n4,. ' o( \ee ¿lb bn lür d_kLs,o¡..r,he'PúÉn,q. nt,pp tt7, t2t-'IM,oo.tti. tt86 tbt¿,li, t2o, t2t./ I rdnl f 6r. ¡ rns I I ht A\nt Ltb¿ 4 d Ot\4r a\d on4 aúL at \tudv ..L d,196l). n lqq"HrrB'cfnhrdr-\dbbr,\oF¡'r.,rn\onQum'dn,rI'.h,cJ¡.,¿bbinB¡hcnRcL¡bnQLt¡ttPauN-vñ¿std1..I4p 4a\\ñp^,ÁuMQu^nnP,¿árr.a,¡er/,u{oh

rr Ihe.ún§¿donandranslationrouo{edisthatofchan¡Rabin,ed. dn¿'s., r.h¿ zrL \úm..trpuk

'h"medn'n8.t rhr p¿s"flc. th. ^.,,¡rndt,"rd" hrunDsr r:l .Du

\h¿[ t r út h§,¡hl hillon.hrwbh¿rh r¡pul2:327, t,\o-rfrr¡fo. run \umé h ..1r.dd 'hé ,rdd'ñ'o ryrr h..h ,hé v . me¿n-". "rh'"9'1¡rhhrrrmftc¡urheaáimptvrnqnD@ 'iónbrhr rrune\wrús ph¿r ,"ena,undrFkñLrrhe pisdgf I p..\il, rnR omp-ü".no. m"t'nrd k"q.., u, MtinsD-ooc,bHún'3'rdnr"h.'hcp \aré."Lc''nn.rn\ci¿r,/r,ofh\oúnr,re\i["nr]¿vbfInr.,l'[oyr]'s, r',/rn3m rhe \dbbrh../.r¡¡ Qu{¡\Rry4 b2. r,7 r. ra7r. 77 33i.

r¡lhFHcbrfthrn,*n.rr.¡h¿'tc."¿ñ\trF d ¿Bl7i.*hnf'rhfb¡..p'ut\rbbdúrQJd'rn"x?d¿Q¿4w(tróó4tq¡¡ht{qr,.r{drcir.1B.ttin.Phttoonlú.natLnrtrnúidq. vr\. toiu' p ?n¡,.,..s".r.,;",,i .",, p";.,r.J;¡'r.hd,lerrr¡n\l¡r.'hr.-And¿n)Il5unLtt*r.o¿pt¡,Fút\rfln,,nL¡ot¿,"othLpq¡Lddr'v'¿,o'dú'n{,rmrnr-,{¡oI,2323.rimb'ou{i,d..r.,rol.ór1R¿h

r tr¡hr r.\r,.1,ct,,u'r ,p,. b. . n ,BJr aeil hulun l,4nq "ño.jtknr". Dt".e rul or ".h'1,tr,nJ,Len¿dr,ó,rimbou,.th" c",.;p'"d,hrproÉo.¿tutRls\,,,: 4¡kñ,d¡, 'oEflr¡¡,nd,hé 'nhunrn'),,t'hctuh ¿. i' (Lnd,l-hn F,4,, u,r ontr.urm s._¡,.p§ rh'. E r, 4r'.Lrv¡t e¡' onf I judrnen' of rhr {,,, rnen or rhe dr" lo..xhu. r'¡¡ ü¿¡ r a q , {ll¡iu¡'o' rúm lvréDhl1¿,.,,umtr I l(imbrouih,@ ¿i, DD 1114.486i Bi€'enh¿iilt.á, .¡¿.'D' .5cd. rh,l¡ t ^.2.'4 rall,lunon I'om Ph . r¿ rt"mrrr ,. / .Rcs",d,n{lo.hx¿r¿'u.r¡nJ.r¡nwvolhrD^JHe'r..th.p,obtema,wr..rhréTlr¡.mfrhr-T¡rnuri¡P¡r.od1 ,'¿¡r? e¡ttobuott'\ rhr o,,srn¿t H"b,rhJat.,.úi,, $ot,.¿)6 rhcdn.kir.h¡úk r\rnsre¿rc,onhlutLrtdLr,hr¡urhu¿,k{'qedlcrh^úd.nú''ob.ñcf,r rruml¿bbrh,i* ,¡,ion.{onr¿dn r¡oñqúA,o,l4rhoo¡rh¡\dbbdrhnroundin't¿nnrrrvd,d"h,bu,r.h¿renor

68



.rrm..umohn 'he:n or*,.,h'L.r--*.,"d'h-,-r;;-.-\r,d,r.¡.'-¡tr,r,d,F-h...,^,qhfl.he tu'rd,.on¡'raro rhc Vidr¿ h. 'hr' lothu¿ n.\e' ruuqh' r' dllon'he

\¿bbdh'n

u'de' ru b'.¿l rkd. ¡L,Dr.d 'n.ol¿ñ( '" l \eúh¿dflur vLblhr,. .onJ úqhiñ,k.clsrrI Johnr lhcv'l dr \',¿r.

{LD.r3 onú. t€rs,' r r r9 tr9b9):432 43b.: T.herilorer. ¿, ¿i¡. t.291r /&d,D {{,qi.lo P. rru( r0 oñ pp rs6, rs7?'lG.Dhú /.ÚAár@¡¡¿ la. l0 12lt.h¡riroierd ¡¡r oD lr 12 121 2M¿^ l r.4',I{.rrf.rn,r .1r Ré\Fd\kndrd \er on.'2l ttukh^nú4"úa

12. t. I7/2M¡ .521.26.I Mr(110.19

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. . ,Cdrdindlgilr.ol p'i\iletse\.blessings. and delher¿nces we,eIn del¿s a rewird tór ru(,e5\ rn Sdbb¿r hkeeping. 3 Above¿ll. rhe hnaluar said to hin,-(upi'n ( urrer I obser ¿nr e.i rhe s¿bb¿rh. R¿bbi lothenameof Simeon ben Yohai:'Iflsrael were rokeep twoSabbaththe laws thereof, they wouldbe ¡edeemed immediarely."§ RabbiIn del kcpr th( Sahh¿ih properly e en ro' ónc .la). I he \on ót DaudWhy? Because it is equivalentto all the commandmenrs."",,tsaiah 30to show rhat true repentance ("returning")and Sabbathkeeping ("reconditionsof salvation,the way to hasten rhe coming of the Messi

The Sabbath in HaggadahAs tocontent. all.lewish teachingis dividedinto rwo caregories:

and Haggadah (lore). The latter,whi.h includes stricrlyrheological qspeculations as contrasted withst¿nda¡ds of condu.r,draws our aSimeon ben Lakishmade rhis comp¿rison:"Itis rhe wayofthe worlkingqh,,(onsidershim\ellenliShrenedmigh' s¿yrohi\.cr\anr,:for )ou,.(lres and 5'x dals lbr me. No, .ó ,he Holy One. ble$edhsh¿r rhe H,,l\on(. hlesed be He. s¿ s ro 1.,¿el: N\ , hildren.Ie(yourselves, and keep onlyone day fbr Me.'"11

It is characteristi. of Haggadah thar ir is filled withparables, llrrelrrrnaqinrrrdi¿lotsu(..u(has rhis onc. shi,h hinge\ on rheseventh dav, unlike the other days of rhe week. is not foll( en-numbered da¡. rnd thr tdd rhxr in l¿re Hebre$ rhe \ame smcanr borh roh¿llos Jnd r¡' bcrrorh:.I he S¿Lbdrh spoke righr u( )n(. hle.sed be He: l¿, h,,1 rhe d¿)s ha\ ¿'n¡re. hut I h¿re no m¡()nr hle,5ed be He. replied: lh(tongreg¿rion,,tI5rde,sittberh\ hen l.' ¿(ln,,o.ionl\rou r \in¡ i. (;, d sdrd. RenremLerrhe,pe, ialrhsabb¿th. r¡¿m<h rha'

'he(ongreg¡riónot lsrael is ro be rh) máre.

'Remember the Sabbath day ro hallown (Ex. 20:8).",1It became the custom of many.lervs o followrhe ex¡rnple aftrifrrst century Rabbi Hanina, who donned his besr robe and stood ar

beginningof Sabbath, ex€laiming,Come and let us go forth roqueen s¡bb¿rh ¿ndrheex¿mpleol Rabhi Jannar. who ,imildrly¿r I¿nd mer rhe S¿bbarh sIh rhe sords. i i,me. O bride. Cume. O brinrghr hJs a rim(ol ,onnubiil(on\ummarion.

Alteringth€metaphor. Israel is the bride, God her husband, andrherimeolrhciruni,,n.-theseligurcsimpl)rhauheSrhbdrhistspri\il(tse.for ir i\ lile rh( qrle ol Jnorher r,, rhe he¿rhen. Rabbi ¡orhr¡\: ln mund¿nc atl¿ir.. r hen a king antlhi. ron'orr a, e rrrrngdnrogerhe'. \houldonc, ome rnd inrer ruL¡rI hem, does he nor rher ebrlidblero puni.hmenr ot dcarh ? So. ruo,I he \abb¿rh is a reuniñn berweGod.asnnvid, lr is ¿ \ign be,s(cn Me ¿nd rhe , hitdrenot t\rae'herelore ¿n) non-les who. beinH un, ir, um, i/(d,'hnrsr,him.ellbincurs the penaltyof dearh ":.-l h< loregoingparahl< uas rold ro explaina poinrm¿dc by bH¿nin¿ ¿nd S'meon ben Laki\h:A Ceni,lr shokeep. rhe sabb

12



Acorollaryto this exclusivisticidea of the Sabbath was rhe commonview that the Sabbath comrnand was given Iirstar Sinai, rhough rhe¡e wdeviationsfrom that opinion.r Accordingro one variarion, rheSabknolen to Adam, who composed Psalm 92.ro Indeed it was said that Adaon theday heüascrea.ed, butbecause the Sabbath interceded for him, hdriven outofthe (iarden until the end of the Sabbarh.'' Thereafrer, accthis view, the Sabbath was forgouen untilthe time ol Moses."

M any of these ideas can be t¡aced back to intertestamentaltimes, as cliek rhar m¿n\ ol rhe p¿rriar(h5 ob\ertcd rlre sabL¿rh. parriiul¡rlvlJoreph: rhe,¿\eotAbr¡h¿nr¡a.moredebared. l he'e wd. dlso ¿ bMosesobtainedfo¡ the lsraelites in Egypt theprivilegeofSabbathkeepinhis flight."Sanhedrin 56b reasons that the fourthand 6fthcommandmepart of a special revelatio¡to the lsr¡elites at Marah (Ex. I á :25) prior to tof the law at Sinai, or even before the givingof manna (Exodus 16): trecognized ihat "yourGod commanded you" (Deut.5r 15, 16, R.S.V.) mto pre-Sinaitic commandmenls.But it is nowhere suggested that anyonAbraham keptthe Sabbath except Adamand God, and possibly otherbeings.3r

Ifthese were the Rabbinic views ofthe Sabbath s past, what ofits futu

Sabbath is seen as an island of ererniry {irhinrime. a forerasre of rhecome. 'I'amid7:4 decla¡es that Psalm 92, rhe psalm sung by the LevitTempleon the Sabbath, is "a song for the time that is to come, fbr rhe daybe all Sabbath and rest in the Iifeeverlasting.'r"

Closelyrelated to this conceptionwas the ancient teaching about thweek. deduced fromPsalm 90:4, according to which six thousand yearshistory wouldbe followedby a thousand years of desolation, which coralso ro rhe sabbarical yearofrelease, when slaves were freed and the land l(Ex. 2l:2;23: I l; et cetera). This conception, whichcan be rraced backthe intertestamental pseudepigrapha,"is also connected withPsalm 92

idea of the eschatological Sabbath in Sanhedrin 97a, b. Pirke de Rabbchapter 19, states the doctrineconcisely:"The HolyOne, blessed be He,seven millennia('¿l¿rrn), and ofthem all He chose the seventh millennithe six millenniaare fbr the going inand coming out for war and peseventh millenniumis entirelySabbath and rest in the iife everlafing

Somehow parallel to the doctrine ofthe eschatological Sabbathis ththat lost souls are given respite frompunishmentin the nether worlSabbath. Assoon as the Sabbath begins, an angel named Dumah. l{hois iofthesouls,criesout, "Come out ofCehenna "And the souls a¡e releasedjudged on the Sabbath. When theJews finishthe service that closes the

Dumahagain c¡ies aloud and says, "Come out and com€ to the houshadow of death and of chaos."r'qThe rabbis were called upon to explainGod's olvnactivity on the

Tinneus Rufus, the Roman governor who martyred Rabbi Akiba.stated"'Ifitis as you say thatthe HolyOne. blessed be He, honou¡s the Sabbath,should not stir up winds or cause the rain to fallon that day.''You foexclaimed:'itis likeone who carriesobjects fourcubits."'"Here Akibaa

73



s oma n, cu s pu c . u e w otu s private domain.In anotherillustration,three other¡abbis are depicted as silenci

when, whilevisitingRome, they taught thatGod keeps His owncom"There happ€ned to be a sectarian there, uho accosted them as theoi¡twiththe taunr 'Your words are only falsehood.Did you not say ththingand fulñlsir? Then whydoes He not observe the Sabbath?'T'Wretch lsnota man permitted to carry on theSabbath in his own coreplied:Yes.'Whereupon theysaid to him:'Both the higher aregions are rhe (ounla,d ol Cod. as ir sars, -The uhole earth is tullllsa. 6:31, and ev€n i[a man ,arries a dr.tancc ot hr oun herlransgress ?' The other agreed. 'Then,' said they,'itis \. rilten. "Donoand earth?"' Uer. 23:24)."r'

An alternative explanationfor God's activity on theSabbath wwas permirredtu be done on rhe Sabbarh wirhinthe sancruar), buniverse is God s Temple: To )ou it shall be a ho\ da¡. To God hoa profaneda)." ln an) ( ase, ag¿insr su( h a ba( kgr.und. the statemelohn5:17, 'M1 Father is workingstill, andI am workng tR.S.v.divinittin more than one way.

The S¡bbath in Halalahwhen we turn fromJewishbeliefs (Haggadah) about the sabbat(Halakah)about keeping ir, weare prone to thiirkthat we are on fafor who has not heard about the burd€nsome legalism, so well kncospels? Irmaycomeasa surpri§€, therefore, tolearn thattheRabbiin certain significantaspectsa relaxationliomfar stricterHalakah hJeeish sects." Stricierrules about nran)Sabbath practices are founearlier non-Rabbinicdocuments, such as the Book ofJubilees(espe50), the Zadokire Document1t3:l-27; l4:6),'1and the Dead Sea scrolrhe recorded practices of the Essenes, the Samaritans, and the Fal

Rabbinic practices rep¡esertan alleviation olthe stricter rules,eiiher by flatly contradictingthem, or-more characteristically-bmore rules thar permit exceptional or generalcircumventionofpriare several strikingillustrationsof this tendency. The so-called 'olinrerprered Jeremiah l7:22 \er ¡irerall)¿s ¿ prohibnion¿ganythrnBouroforintoah,,use:burShabb¿rhl.lcir(umvenrrrhisbpersons, by a carefu¡lt prescribed procedure, to pass an objectbetweeoutside to inside or the reverse. The Samaritans, Falashas,interprered Exodus 6:29 lery strictly.never leavingrheir dweSabbath; butthe Phariseesset uplimitswithinwhicha person could lon the Sabbath-the "Sabbath day'sjourne¡ of 2,000 cubits mentil;12. lndeed,the Mishnahcontains an entire tractate,tirubin,desfictionwhereby these limiscould be joined together o extenmolem€nteven funher.

In some cases the Rabbinic rulesseem deliberatelyto have corules of earlier sects, and the contraventions are generally in thgreater conv€nience or humanitarianism.fhis lelaxationhad alre

71



or dirch.he sliallnor raise u on rhe S¿Ébarh. . . . And ifanJ person falls inrof water orinto a place of darkness he shall norbringhimupbya ladderor inst¡ument."t6That such rules were al¡eady reversedor repudiarePharisees inJesus'time can be seen f¡om Luke l4:5,which is in harmRabbinic principles,as willappear below.

StiUmo¡e strikin8are two furtherexamples. The Bookof Jubildeclared that "whoeverlies wnh his wif€"desecraes rhe Sabbarh and "swhichagrees withthe principles of the Samarirans, Falashas, and Karamarital(ohabir¿rionon Frida)nighr was en(ouraged b) rhe rabbis, as wil

below.''Finally. Exodus35:3 wa; undersrood br S¿marirans, Essenes,and Karaires ro forbidall ñre on rhe S¿bb¿r h. Hen(e, rhese groups passenight in darkness. But the rabbis understood rhe prohibirionro applykinÁlinga ñre \or extinguishingone) on the Sabbath; if a lamp was litbcommencemenr ofrhe Sabb¿(h, it (ould be left burning.In ta.r,lhe IighrrSabbath lamps was. as we shall see. a posirivedury in c\er, home.,3

The Rabbinicmultiplicationof rules was largely iniended to makeeasier to obey, to spellout exceptions, toexplain contraventions..,

Activiti6Taking Precedence Over Sabbaü R€st

The essence ofthe Rabbinic understandingofthe Sabbath prohibitihe avoidance of purposive, productivelabor, as willbe illustraEdbelcertain ci¡cumstances were recógnized in which the Sabbaih law csuspended so thatactivities thatotherwhewouldhave been regarded asthe Sabbath were permitted.For the most pa¡t these activitiestprecedeñce over the Sabbath rest were connected withceremonialduties,acrion, and the saving of life.

The most notable ritualthatsuperseded rheSabbarhwas circumcisionormallyhad to take place the eighth day after birth. "R.Jose the GatileCreat is circumcision,for it sers aside the Sabbath, which is very imporrant

profanationofwhichis punishableby extinction."¡0Iftheeighth day feSabbath, even the n€cessary preparations for the operatior were lawfulR¿bbi Akibalaid downthe ¡ule, "Anyactofworktha canbe done on the eSabbath does not over¡ide rhe Sabbath, but what cannot b€ dotre on the eSabbath [forceremonial purposes] overridesthe Sabbath."sr But thisonly ifthebirthhad clearlyraken place the p¡evious Sabbath, making thday also a Sabbath. lfthe case was doubtfr¡l,as when the boy was born atFriday, the circumcisionwas puroffuntilwhat mightbe considered the teSunday. :

AsJesus pointed out on one occasion (Mau.12:5), workdone in co

withthe Temple ritualivas lawfulon Sabbath. Even after rhe Tedestroyed, the rabbis carefultypreserved and even elabo¡ated the Iawsservices, for they stillretained a wistfulhope that these services wouldsomrestored. Thus we 6nd: "The offeringsof the congregation overridetheand the laws ofuncleanness, but the offeringsofthe individualoverrideüe Sabbath nor rhe laws of uncleanness, ' exceptions being"the baken cakhigh priesrand ihe bullockofferedon the DayofAronement,"because "th

75



cou e ma e on r e Sabbarh, t e rwo toaves o Leviticuishewbread (ouldnor be made rhen. tolluwingAtiba\rute. tn qMosai.lasñxed a ralendricalda1 for any ceremonial¿«, rhar dataeven iti(fellon a Sahbarh. Surh a, ls in( luded removing¿nd burnrnbread before P¿ssoren slaughrering rhe P¿ssoter lamb. burnor roreaping the omer of barley rha nas offered on the second daarr ording ro t e\ iri(us 23:10. lt.''

The m¿ller was .¿rried b¿(k one srep turrher, for how were rdares derermined) lr should be re. ¿lled ihar rhe Jewish r atendar wduring rhe rannairicperiod.

alleasr.

rhe begrñning oi rhe lundeterminedb1 observarion. norralcularion:rhi d¿v áfier lhe nesi8hred was de( lared bv rhe Sdnhedrin ro be rhe hrsr day otrhe monrthe rou was dependenr un wirnesse.. So impoiantw¿s rhronsidered, since the sel leasrs here derermined a¡cordrnqly, thatwas permrtted to proi¿ne (he Sabbath in order ro go and"qivete..oufiof rheappear¿n(e ó[lhe new moon, parri(ut¿rtr of Nisán ¿ndwirness could rrans8ress Lhe S¿bbarh limirs.rake anlrhins nereiourney.and elen be,a¡ried on ¿ lirrerii he toutd nor qall "

Ever sin(e Mac(abean rimesdefensive warlareh¿d at o beenrhe Sabbarh.' lndeed. rhe r¿bbis nored rhar

rhe wars waged by loshmust have overridden rhe Sabbath..s They taught: "Géndle ciitiesbesieged less rhan three days belore rhe Sabbarh, \er on¡e rhe\ coneed nor le¿veoll. And rhu\didShammaisay:,ntitirta toeLjr.:Othe Sabbarh."a tf an Israelire citywas besieged by Genriles, selfpermittedon thr Sabb¿rh, but onlyjusrso lon¿ as necessary, accorben Ba(hyra.- Individualsalso uere permirredro t¿ke neie"sarvself-prolecrion:Ita man is pursued br qenrite. or by robber\. wharegards his breaking rheSabbath? Our Rabbis taught as followspursued b) genriles or b1 robbers. he ma1 dese( rxre rhe Sabb¿rh inhis

life. H.wever.

¿ man not under mttiurvorders mav nor gSabbath carryingarms.",Self'protecrioncomes under the thirdtypeofcircumstance rhar

Sabbarh: monal danset tpikku.hwih?.ú.As ¿ mduer ot olite-or-dearhemergencysuper.ededrh;S¿bbarh..tharrhedursuper.ede\ rhe Sabb¿rh laws ra. deduced by Rabbi I.hmael jromExRabbi Eleazar ben A¡aria hlrom t irt um¡ isibn,and b\ Rabbi Akibarhar(apiralpunishmenrlormurdersupersedesrhc fempte ser\

'(e (supersedes rhe Sabbarh, and saring liie ir.uretvberreirh¿n ratinN¿rhan aryued rh¿r Fxodur3t:tri'mp¡iesrhar we \hou¡d di\rega rdfor t he^sa ke

ofsaving rhe Iife ota persón ro rhar rhd' per(on m¿yÉe ¿manv S,hbarhs '.,More problemari,was a de( ision rearhed b) maio' ir) rore ot

te(ret meeling rn Ihe L¡pperroom otahouseatLldd-aafierrhe¡a$henrhe pra(ri(eolJudaismwasourlahedandman) were\utterintor Leepingrhe S¿bbdrh. lr was de(ided: tn everv taw ot rhe Toracommanded: Transgre.sand sr¡lternor dearh hám¿v rranssre""adeath. extepring idolarry.in¡esr lin(ludinsadutre'll,¿njmur

76



. ,not dic by them.6? These rationalizationswere not universallyaccepted,and Rabbi Dimihedged and said: "This was raught only ifrhere is no royabut if there is a royal decree, one musr incur martyrdom rarherrhan rreven a minorprecept."Rabbi Johanan hedged further: "Even wirhouderree. ¡' was onL permired in privare:bur tn publc one mu\rbe mar ¡yfor ¿ minorprecepr rarher rhan violare¡r. '''

The rabbis considered thatthe motive ofrhe persecuror mustbe coifhewascommandingtheJewto break the Sabbath only for his personalthe Jew might transgress; but if the command were religiouslymmartyrdom mustbechosen: "ForRaba said: IfaGenrilesaid ro aJew,'Curthe Sabbath for the cattle, and ifnot I willslay thee,'he musr ¡arher be kilcut it: 'Cut it and throw it into the river,'heshouldrarherbeslain rhan cuso?-Because his intention is to force himto violare his¡eligion."6,

The danger to lifeneed not be absolutely cerrain."Whenevertherewhetherlifeis in danger, this overrides the Sabbath." ln ce¡tain cases mcould be taken on Sabbath. One mayeven warm water fora sick person:we say: Let us wait,because perchance he willgeiwell,bur we warm thehim immediately."'" Midwife¡ywas legitimateon Sabbath, and the midwtransgress the Sabbath limitsifnecessary to go where she was needechronic illness for which treatmentcould be postponed could notbe trSabbath, for it did not involvethe principleof plíhuaeh nephesh.ll

The r¿¿l¿, of alarm couldbe sounded on Sabbath for a citysurrouGentiles ora flood,and for a ship in danger.?lOne couldrescue a child fthe sea or locked into a room by accident, and "one must remove debrisIifeon the Sabbath, and the moreeagerone is, the more praiseworthyisone need notobtainpermission from the Court."'rOnecould also exringisolateafirein thecase ofconflagration,and certain thingscouldberesc

These acrivirieswouldnor be permitted on Sabbarh exceprto save lifonly rhedire emergenry ¡h¿r made rhem legilimare.

Sabbath kohibitionsIt is perhaps arbitrary todistinguish sharplybetween ci¡cumsta

allowedsuspension of the Sabbath laws in toto and those things tregularlyperñitted. Was warfare a permitted activityor a suspensioSabbath? Neverth€less, the distinctionis convenient. We turn now tocharacteristic feature ofthe Rabbinic Sabbath: themultitudinouslaws fiwhat was prohibitedand what was permitted.

lntheOldTestament, onlyafewprohibited Sabbath activitiesare sp

mentioned:doing work,kindlinga fire, trading. In addition, thundersrood Exodus 16:29 to forbid travel beyond certainlimia,and Jl7:2I,22to forbidcarryingburdens fromone's domicileto the public do

But what counts as work?ln the scientificsense, raising an arm is wobviouslythe rabbis needed a differentdefrnitionfrom thatused byphysicists. TheBiblicalwo¡dused in the fourthcommandmentand elsew

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amounr o e o nvo ve , u e purpose. r Melahthwa\, soin(entionallyto gain or produce a temporalbenehr, conceived inrenqe of rhe wnrr

But thalis an abstraction, and the rabbis preferred ro think interms, making notdefrnitions,but lists. They obrained their basiexegesis of Exodus 35, where Moses solemnly forbidsSabbarh workoffireon pain otdealh, and then proceeds ro ser rhe rasks for rotabernacle. Here. then. was rhe ke¡: all rhe differenracri iries rhcontributed to the buildingof the tabernacle must coméunder"work."By a process ofdeduction that need not concern us, they althe basis of Deuteronomy 25:3 that the number of prohibitedba(hirry-nine:The main (lasses ol workare lorrysave one: sowre¿pinB. binding sheaves. rhreshing, uinnowing.(leansing (rosrfrinB. kneading. baking.shearinB wool.washingor bearingspinning.weaving. makin8rwo loops, reaving rwo rhreads. slhreads. rying. loosening. sewingrwo srir(hes. rearing in order ro se\huntinga gazelle, slaughrering orflaying orsalting it or curingitsskorcuiringitup, writingtwo letiers, erasing in order ro wriretwo leitpullingdown,puttingouta fire,lightinga6re, strikingwirha hammout anythingfromone domain into another.These are the main clfortysave one." D

This list was taken to consiitute the basic categories of wo¡k, winfrniielysubdividedand extrapolated. The Mishnah itselfcontaiablr detailed disrussionol man) oi lhem. Ourofhundreds ofexamhere cire only a lew. They may nol squeeze lruirsro press our the ¡if the juice comes out of itselfit is fo¡bidden.",,Squeezing cacategory of threshing. The rule also illustrates the pdnciple rharreceive personal benefit from inadvertenr or unavoidableprcducriplac€ on the Sabbath.r¡ One could noteat on the Sabbath, fór examlay fallenunderthe tree, because it may have fallenon the Sabbarh iwas lengthydebate about wherher and when an eg8 laid on the Sabeaten, some maintaining thatit had been formed the day before.concluded thar such an egg might notbe removed from the nesi,protected untilafter the Sabbath, when it might ailasr be eaten.s

The categorv of srriking wirhthe hammer" was exrended to inneeded ro 6nish a work or complete an arricle. By rhis roken. herhread§ fromgarmenrs on rhe Sábbarh is liable onrhe s(ore ot srrihammer: bur thal is onlywhen he obie(ls ro rhem. 3, Under rhinstrumenralmusi. sas forbiddenbn rhe Sabbarh. Nor coPrePared " 4

Prohibiiionofkindling6reonthe Sabbath was explicirin Exodurhe M¡shnaiclisr added rhe exringuishrngofhre.Whar ro do in ( asewas a thorn) issue. Ir was leh r har rhis mightbe done ro save liie,asbur not to save properry. The severirvot rh¡5 ¡'ule was alte\¡a(cirtumvenúons. Thus, ll a genri¡e (ame to pu( oul the 6re lhe)him,Putirout.or'Donorputi(our'.sin(erheyarenoranswerabthe Sabbarh. But if it was aJewish minorthar came io pur ir our

78



. .Sabbarh meals ¿nd orher abso¡ure essenrial\.3'The rabbis saw ir ¿\ rheir durv ro pla(e a hedge around rhe s¿n((u

S¿bbath tin a<cordanre with'he prin(iplefound in Aborh t: I) b torbrdonlr rhings rhart lear lr prulaned rhe Sabb¿lh bur also rhing\rh¿r mrghr ithe danger of profaningthe Sabbarh. Totilra lamp in ordeito make morro rhe wi(land thus (¿use ir ',, burn brighrer$as likekindlinga h' e, ¿transgresion. Iherefore rhe rabbn Iorbdde an rhints rharmighrremprthis score. One was not allowedro search his garmentifor vermin or réalightofalampon the Sabbaih."'There was scholarlydebare on orhergrounwhether it was proper to killverminon rhe Sabbath. and one rabbi declone killsverminon the Sabbath, it is as though he killeda camel."tu Budistinctionwas made between a cardinal transgression and the breach ofRabbinicenactment

The Sabbath la$s were ofvariouskinds. The thirty-nineprohibited labor wereprimaly.There were also n¿itz¿¿ laws about rhings thar hadapar( and nor handled on Sabbath. even rhough no l¿bor wd. in ohethings. and things such as fruitthat fell oreggs thar were laid duringUnder these laws a man, for the sak€ ofappearances, mightnot touchmany of the tools of his crali,even though he did nor inrend ro workwir

Then there were the Jl¿¿á¿rr laws ofSabbarh resr, forbiddingrhings rnor (on\idered labor in rhemselves. but th¿t sere ie[ ro derr¿ci trrerfulness and sanctityof the Sabbath. A Iisr of such acrs is found in5:2--{limbinga tree, swimming,clapping the hands. slapping the rhigstamping the leer. Forbrdden also \ere '¿(t\,-ri.h.ri.e .uth as sijudgment,concludinga betrothal,performing¿¿l¡,zd (Deut.25:9),orconIeli¡atemarriage.Capitalpunishment, burial, and weddingscould not iaon the Sabbath.sT Manyoftheseactsledto w¡iringoursornedocumenr. andsas lorbiddenon rhe Sabbath.

Culpabilityof Sabbath activities dependedon inremion,purtrcwherher benefit was received,r¡ as wellas appearances.," A disrincrionwbetween intentionaland unintentionalSabbathbreaking.*lr was even s*homistakenlydid a forbiddenact on theSabbath whilsrintending to do» free frompenalty, because the Torah prohibitedonlya calculatedaThus one was not to blame ifbydragging a chair across an earrhen floora furrow,"unless he intended to do so The quesrion was asked, "Whaforgot a pot on the stove afld cooked it on theSabbarh?" Rabbi Hiyyabreplied:"lfonecooks on the Sabbath unwiuingly,he may ear ir; if deliberma not ear it: and rhere is no ditteren(e. Bur rhe rabbi\.oon disro\eman,v began to leave the pot on the stove intentionallyand rhen plead

forgof';so the sages "retraced their sreps and penalized him who forgotare the perils of leniencyThe professional, skilledtask was forbidden, whilethe casual. am

de€d was sometimes permitted.erIt cannot be denied that rhe rabbisoften, and wirhconsiderable zesr,

de€p into casuisiic reasoning; and some of theirrulingsseem arbitrary.lome opposition,they decided that ir was permissiblero scrape honey

'19



l'rorn a €onflagrationone may rescue Scriptur€s, phylacteries, andnot prayer books."Objects could not be lif'tedofla crshion orthebut theycould b€ shaken oftorwiped ol1.*whilea man miSht notstone, he was permitted to liltup his childeven if ¡he childhahand."

The rabbis were somewhatmore relaxed about what childSabbath. Whilechildrencould notbe commanded to do some tasacts, such as pluckingand rhrowing, mighrbe allowed."

Whilefood mightnot be heated, it could be kept warm,

various devices for this purpose. Forexample, avessel containingcbe put into hotwater tosarm it.s Acts i(ere permi¡led if a wholenot completedat one time.r'"work ihat completes itself(soaking,et cetera) could not be begun unless there Uas time tocompleSabbathl but "watermay be conducted in«r a garden on the eve oftbefore dark, and ir may go on being filledthe wholedav."''

Treatment ofnonmortalailments and handicaps ras not peeye salve may be placed on the eye lbel¡resundown Friday]anwound and the process ofhealingcontinues alldav. 'One shouwar, go out witha caravan, or set out ina ship less than three

Sabbath.'"r on the Sabbath a corpse could be anointed and washelimbs werenot moved,rü but itcould be moved if a loafofbreadplaced on it: these could be moved withinthe domicile, and ttherewith.'0'withincertain limitations,caule and other animalsrhe Sabbath.'*

Restrictionson Sabbath bathing were concerned onl,vwithwater, whichwas not allowed: but suimming was prohibited."immersionof the body because of any pollutionwas required. "'' fbathhouses operated by Gen ¡les posed a problem, since the watetheSabbath. Thh meant ihatone had to wairan inlervalafter the

baihing, so as not to benefit fiomheat generated on the Sabpresented orher prohlems: "lfonebalhes inwate¡.he should frrstthen ascend, lest he come to carrv lthe rrater upon him]fourcublsemipublicdomainl";so after bathing onSabbath. one mav drtowelbur nor wring it our-rhe rowelmav b€ placed on rhe {in

tfa deerwandered into a house on the Sabbath, trapping ¡l radonebyoneman,butpermissiblei{donebytwo.rL Womenwerwithnuts or apples on Sabbath onlvbecause it might lelel theHunasaidcertainplaces u ere lisitedw ith destruction because'\hgame withball on the Sabbath.'Lllteas fbrbiddento read secula

the Sabbath.rirEatingutensils needed {orsubsequent meals on Swashed, but not if the next meal &asalier the Sabbath.""A Gentilewar not held accountable li)rthe Sabbarh. but coul

Jew on the Sabbath?'rhe rule was: A (;cntilemus¡ not do a.JeSabbath, but he may do his own work." 'lhere was no objectn)n, hinadvertentlydon€ by a Gentilef¡rra Gentilealso b€nelited aJe$rworkwas to be done purposel,v for a Jew.""

The S.hool of Menasseh, interpretingIsaiah 58:13,said:

u0



Some religious dutieswere considered appropriare onSabbarh, bur orheinappropriare. The rabbis took turns waiting onrhe scholars each Sabbfact. cerrainoffrcialsofthe synagoguewere paidforduties they performedSabbath.'r" We have already seen thar while onrhe Sabbath day irselfonep€rmitted to kindlea lire. one could on Fridaykindle a Iire for the Sabbe\ample par excellence being rhe Sabbarh lighrs;but in the sanctuary one\en lindlea hre un S¿bbdrh. '

On the other hand. certain orherduries couldnor be performedonIt has forbiddenonthatday to tithe,and tirhingwas usually done on rhe evSabbarh.''' Untithedproduce could not be eaten, ca¡ried around,or even lrn the homeonSabbath. HenceeveryFridayevening beforeSabbath a mah'( l¿milrrhree quelriun.:H¿ve vou rirhedlH¿ erou p'ep¿red rhc.r¿rou kindledthe lamp:"Phylacteries were not wo¡n onrhe Sabbarh, anlsaac explained it thus: "Since the Sabbath is called asign and the phylactecalled a sign, one should not add one sign to another." r?1

Perhaps rh€ most ingeniouscasuistry was expended upon defincircumvefltingthe Sabbath limits(l¿¿¡um).InRabbinictimesthere were twithu hich to be concerned: 2,000 cubns. and fbu r cubits. I hese we¡e basinterpretation ofExodusl6:29 "1twas taught: 'Abideve every man in hrefe¡s to the four cubits;'let no man go out ofhis place' refers to the two thcubits."'"'Ihe fiBure2,000 was obtained fromNumbers35:5. On rhe SaJ€w was to move more than 2,000 cubits beyondthe city limitswhere heThe place of abode was rather crucial. According toRabbi Hanina, ifcomes to a man on a.journey, his abode is an imaginarycircle withthe m(enrer and d radiu5 ol luur( ubI.. It I is in ¿n inhabiredplar e rhe whole r2.000 cubits outside it is the abode. lfthe man is in a cave. the cave is his

The four-cubitlimitalso applied toa person on shipboard.' d Bur tapplicationof the four-cubitfigurewas to the basic work of "carrying,"fromJeremiah 17:21,22.Most objects were not to be carried from adomain to a publicone or vice ve¡sa, and no more than four cubits in thdomain.r" Withinone's private domain one could move most objectsnebut there were even limitationsin that area.':8 The¡e were also speciconÉrninga hamelith,an area that was n€ithera publicnor a private domaas a communitybath.

Obviouslythere wouldbe times when the limits wouldbe most inconThere wouldbe times, fo¡ example, when a fbur-cubitlimitwembarrassing to oneexperiencing a call ofnature. Therabbh carefultydiall the possibilitiesand attempted tomake exact provisionlbr drem. Th§enl further and devised some clevercircumventions:For instance."lfaon ajoürneyand darkness overtook him,and he recognized a tree or a fesaid. Ler my S¿bb¿rh rerring-place be under u. he has s¿id norhrnSr bur il'Let my Sabbath resting-pla.e be at its root,'h€ may walk fromwhere he sits root two thousandcubits. and from its root tohis house two thousanThus he can travel four thousand cubitsafter it has become dark."'"

ls throwingan object different fromcarryingit? Yes and No. Thdebated the question: What ifone intended to throwan objecr rwo cu

8l



lr depends.l he r abbis al\o \aid ltam¿n'hresan\rhinglromapriro rhe pubh( domain. . . . he is ( ulpable: buril trom a Pri ¿re domaiprivare domain hnh rhe pubh, domainbetween . . . fhe isl no' rubehooved one to h:ve a good aiml

But themost importantcircumventionofthe Sabbath limitswainsritutionthat probablyarose in the first cenruryofour era, but whl4b attributes to Solomon,doubtless because ol its ingenuity. Thertypes of ¿r2,,'r' but the basic idea in allof them üas the fusionSabbath limits.To mitigate the 2,000-cubitlimit,one need only de

food for two meals at 2,000 cubits'distance anddeclare the sPot hiabode; this device gave him twice the range he would othe¡wisehTo alleviate the limitson carrying,the residents of dwellingsf

commoncourtyard allcontributedtheirshareto adish thatcouldbecourtyardor inone of the dwellings;by this d€vice all the dconsiáered common to all,and unrestricted access was had by allanyrhingrhdrmightberarriedhirhinone'§ptit¿tedomirile¡ouanrwheie withrn rhe, ommon one.-lhi. se, ond n pc ol P,r, q ds al5u(p;nnership). Needle$ ro sd). rhe rdbbt laid dowi r ¿retulr ules ahoFor example. rhe enrrl inro rhe .ourt)¿rd rould no'be hiehet th¿nnor widerthan ten cubits.'r¡butthis qualificationcould be met, ifneceinstallationof some temporary beams. Also.needless to say, theprepared before the Sabbath began,'I hence lhe presundown quyou prepared the ,rür?"

Punishable Sabbathbreakingwe have seen that a number ofrhe Sabbath prohibitionsare lis

solely on rabbinicalauthority.'"Aboutsuch prohibitionsit was saiabout the Sabbath, Fesral-o{ferings. andSacrilege are as mountainshair, for Scriptürerhereon isscanty andthe rules many."'"Buttherwhere the Scriptures were silentthey had power tobind or loose,orderro\aleguardrhe5anl.rirtotrhesabb¿rh -R. simeon.a\.: whSages have permitted auBhr Io rhee rhev hd\e bur grven thee what irforwhatthey have permiued thee isonly thatwhichthey had withhelthe Sabbath rest."L36If the,v had pow€r to laydown a limit,thevmodifyitwithexceptions andcircumventions.So the rabbis commaonly to refrain fromactivitiesregarded as labor (r¡¿l¿Á¿á), but prohibisuch activities as only derractliomthe restfulness fr¡rá¿l¡)ofthe S

Butwhilea clear distinctionwas made between a s.ripturalcomthe prohibitionagainst kindlinga frre (whichwas pünishable bypurely Rabbinicprecept, such as takingoff the phylacterieson Sdoes not mean thai the Rabbinicreachings were taken lightlybv tAibusaid: Rest even f¡om the thought oflabor.A story is told, saidofa pious man who took a walk in his vineyard to find out what it rehe saw a breach in it,he resolved to repair it at the departure ol thethen he said: Since the thought of repairingit came ro me on the Sleave it forever unrepaired.Hot did the HolyOne, blessed be He, rcaper bush whichgrew up in the vineya¡d fenced the breach. and o

82



rules, but it was respected: 'When the mother ofR. Simeon ben Yohai usetoo much on theSabbath, he wouldsay to her: 'lt is Sabbath,'and she wosilent.""'Whilewomen were exempred.bI |irtue oftheirdomestic respties, from many ofthe Rabbinic rules, nodisrincrionwas made between$oman in regard to the Sabbath.'l|

Perhaps the most crucial differencebeNreen the s.riptural andSabbath precepts was in the matter of punishments. There we¡e three lpunishment for Sabbathbreaking:(a) death by stoning, (b) ¿arl¡, and (c)for a sin offering.

Sabbath profanation is listedamong the offenses punishable bywhich was the second-gralest Ibrm ofcapital punishment,alier burnifollowedby beheading and strangling-allpenalties that the Sanhepower to ingict.'1'?Stoningwas inflictedonlyfor cardinalolfenses agSabbarh, such as kindlinga frre.presc¡ibed in Scripture(Ex.35:3). Bupenahv was indicatedonlyif there were t$o irirnesses to the act, anoffenderwere wa¡ned.'"ln other $ords, there had to be deliberate ands

(¿r¿,á (cuuingoll),olien translated "extirpation,"is a punishmereferred «r in rhe Old Testament ('that soul shallbe cut ofl froma

p€ople").Kerithothl:l lists thirtv-sixt¡ansgressions for whichtprescribes l¿rctá- Whateveritmay have meant originallv,the rabbis undeto rnean divine punishment. apparendy premature death; andby theMaimonides,ar lear, ir was believed rhara person incurringlare/rwouldlife inthe wor¡d tocome.FloSgingorrep€ntancecould annul¡¿¡¿,¿.r" DSabbathbreakingfor which there were no witnesses incurredÁ¿r¿r¿.r"

IIüe profanarionof (he Sabbath ras unintenlion¿l.and th€realized his misiake, he was liable toasin otfering."'H€that profanes thel¡(um.l5:32-36lisliable. alrer $arning. ll, dealh by sroninS ithe.ommirtwhich rende¡s him liableto fxtirpation ilheacted wantonly, orro a Sin-ol

he acted inerror." ''d He is, howeve¡, notliable "u nless the beginningandof the act "were done in error. ' '" Rabhi Akibamaintainedthat ifamandacts ofworkol the likekind onn¡any Sabbaths during one spell of forgethe is liable to onesin-offeringforall of them"r"But if the many actsdifferentkinds. or if rhe one act involvednuny difl'eringspecies ofbreaking (accordingtothe thirty-ninecategories), a sin offerin8was requeachkind. r'lfaman"didanactofworkoneitheraSabbathora$eekdnot known on which he did the act, he must bring a Suspensive Guilt-ll-ev.5:17-191."r"

The Posi.ive Sid€ of R¡bbinicSabbath ObrewanceA recitalof RabbinicSabbath rul€s such as rhe tbregoingmight

impressionüat the Sabbaü was considered negative and burdensome,manv it mayhave been so. But such an impression ingeneral wouldbe oand distorted.The rabbis \a'ere concerned to make the sabbath a deli58: l3), and it wouldseem that theJ largely succeeded. "The Holyone,blHe, said to Moses, I have a precious giftin My treasu¡e house, called the

83



an es re o g ve r go . now v eside of RabbinicSabbath observance.

The rabbis applied their conside¡able exegetical ingenuiryperplexingro them, rhat the fourthcommandment in Exodus begiber" lzÁo¡),but in Deuteronomy itbegins "Keep"ls¿an ¿¡). Several tput forih to explain ihediscrepancy.r'? One often-repeated explanathe twodifterentwords "were pronounced in a single utterance-whichthe mouth cannot utter, nor the ear hear. ' r¡r The following eless metaphysical bu m orc pruc¡ical:"Renenbe¡ and oós¿¡u¿. Remembcomes and observe it after it has gone.-Hence they said: We sincrease what is holyby adding to ir some of the non-holy.,'.-Thcompared to a wolfmovingbackward and tbr$ard. Eleazar b.Hezekiahb. Garonsays:Remember the day ofthe Sabbath tokeepirin mind fromthe 6rst day of rhe weeh on, so tha. ifsomethinggoocomeyourwayñxn up fortheSabbath. R.Isaac says: You shall notcthe manner in whichothers count hem. But vou should courel¿ren(e ro the Sabb¿rh.' '

The Sabbath was thus the climaxof rhe weeki ir was apprincreasingexpectation and leftbehind reluctantlv.Even in rimes ofasring, it was permiited ro open the shops all day on Thursday "behonourdue ro rhe Sabbath"; the Sabbath was tr) be honored wirh foofresh clothing, infulfillment ofIsaiah 58rl3.L$In the spiritof Nehethe Sabbath was to be honored by indulgence in some unusual luxufood and drink;and in order to have a beuer appetite t'or rhe 6rst Sone ate sparingly on Friday.r¡''f,vena trifle,if ir is prepared in hSabbaih," is called Sabbaih delight,and it was said rhar rhe less mospends for Sabbaths, rhe less money willhe earn.,,,

On Friday theJewish housewifebaked the special bread calledthe dough of whichshe had separated a portionfor the priests,Numbcrs l5: t7-21.(Afierthe disappearance of the Temple sysrem, icustom simply tothrowthis porrioninro the fire.)Though a manmeals on we€kdays, it was considered m€riroriousro ear rhrSabbarh-{n Friday night, atterrhe Sabbarh morningservices, andfollowingthe afternoonse¡vices. Rabbi Zerikah based the custom oon Sabbarh on Exodus l6:25. and n w¿s said: He who obsenes rhrhree meals on (he Sabbath is saved fromrhree evils: I he rime ol troubMessiah coñes, the retribution ofGehinnom,and the wars ofcoganOfcou¡se,all food preparationhad ro be done belbre the Sabbarh,and founh chapters of the Mishnah rracrare Shabbarh describekeeping food warm-theycould not be heated on rhe Sabbarh. buralready had mightbe conserved.The Sabbath was a favorire rimefor inliringguesrs ro dinner,knuwn th¿( anlone in rhe communirlor a rransrent risirorwas roo porharda),itwasa irtuousdeedroprorrdel'orhim.Also.¡rw¿ssrriflfasr on Frid¿v or Sabbarh. or ro mourn on Sabb¿rh. rhe onh exreprionthe Day ofAtonementfell onSabbarh. N"oronly was mourning fbrb$,as only withdilncuhyrhar the rabbis agreed ro allowmourneis toand the sick tobe visiied onthe Sabbath. When ¡ sick person is visned,

84



On Sabbarhs one should nor onlv, onsume-a sperial rr ear bu¡ he,hora special garment.'6' From Rurh3r3 Rabbi Haninainferred rhat 'a mahave two sets of garmenrs, one fbr weekdays and one for Sabbath, bRabbi Simlaiexpounded rhe same pre(epr his hear(rs wepr dnd saidrarment on seekd¿ys. so i\ our rarmenr on rhe Sabb¿lh. Hc \aid ro rhnevertheless necessary to change," meaning rhar rhe same garmenr maydift'erenrlr.'',Be(¿use so m¿ny Jehs did m¿ke rhe prarrire ol haringSabbarh garmenl, rhe cenriles múkinglys¿'d ru one anorher: Howlonwish tolive¡"Towhichthejocularreplywas: 'As long as rhe shirr ofa Jewornon the Sabbath 'rdrOne fu rther ind ulgence encou raged on rhe Sabbarh by the rabb¡swarelationsi Psalm l:3 was said ro refer to rhe man who perfbrmshis marievery Fridaynighr.'" Even a wifelivingsepararelyfromher husband hadto have relations with him on Fridaynighrs.*,

As the Sabbath drew on, th€home was supposed to be especially chbright.rdThere was much bustle on l'ridayto complete rhe prepararionsweekly festive occasion.In ancient Jewish communities, rhe approacSabbath was signaled by the synagogue sexron l.¿¿zz¿n) wirhblasts on r(ramt horn). Accordingto one account, 'six blasrs w€re blownon rhe e

Sabbath. The frrst, for people to cease work inrhe fields;rhe second, forand shops to cease workirhe ihird,for the lighrsro be kin¿led: rhat is R.view. R.Judah the Nasi said:Thethird is for the phylacreries ro be removethere was an interval foras longas it takes to bake a small frsh,orto pura looven, and then along blast, a series ofshortblasls, and a ldrg blasr werebloonecommenced the Sabbath." idr Work must be.omplered or sropped ar lan hou¡ before sunset. A question on the inlerprerarionof fxodus 20:''But is it poss¡ble fora human being rodo all his workin six days? lr simplRest on the Sabbath as ilall your work were done. Another interprerareven fromthe thoughrof tabor."L"

The Sabbath began at sunsei on Friday, and rhis rime rrasdeterminedby observarion:'When one srar is visible,ir is day; whentNilighr;three, it is night."', Althoughin later custom th€ Sabbath was usbv a service in the synagogue, more anciently thegreeting of the Sabbahome affair.

Lightingof rhe Sabbath lamps iust before sundownis one of rhcustoms for $elcorningúe Sabbath, apparenrly already an esrablished crhe time ofJesus.r'" With the performanceof this ceremony-assignewoman of the household, if therewas one-the Sabbarh was f¿lt ro havearrived.

Then came the (ild¿sá (san.tification)ceremony. which was beliereBiblicalrequiremenr:To keep ir hol) lEi.2u:81-I'¡)conse(rare ibenediction.On rhe basis of rhis passage the sages said: Ar the enrrancSabbath we consecrate it by recitingthe sanctiñcationof the day overCommentingon the differentways by which God halloiêd rheSabb20:l I ), RabbiJudah said: "God hallowed n byprescribinga blessing forrhis teaching it follo$sthat at the arrivalof rhe Sabbath one declares ir





.Abba: TheSabb¿rh w¿s giren \olelylor enjo) menr. R. Haggaisaid in thR. Samuel bar N¿, hman: t he sábbarh wás pi en sote¡v IoI rhe rrudrAnd rhe ruo do nor diiler.Wh¿¡ R. Berer hiáh said ¡n the name ot R.Abb¿ ¿bour I he S¿bbarh 5 being gi\en Ior enioymenr ¿pptres ro I he dis(iDwise uhowear¡ themsel'es rn ¡ñisrudvotTór,h rhrousiloutthe weetdrhe Sabb¿rh , ome and eniov rhem.clies.Whar R. Hafgai :ard in rhe nsamuel bar Na( hm¿n abour rhe S¿bbarh s being grven'ór rr udy ot Torroworkrngmen whodrebu\) wirhrheir ¡ork rhioL¡¡hourrhe uiekdavs.Sabbarh come aI,l o(, uu\ rhenrset\e. q'rtr r¡re t;rah. "

For rhe Jews rhe Sabbarh s¿5 ¿ ren,pt( 'n 'inre, ¿n irremo\¿btemeeting 11irh cod. rhe in¿lienablerattvinA po'nrot aU les\. They ,eaJI:l7. lr,5asrgn...lo,erer. ¿nrlde.lareá, Thisrell\rh¿rrheSabbarhbe abolished

'n Israel. And so vou tind rhar an¡ thing ro l\ hi(h rhe I\raeldevored 'iththeirwholesoulrhasbeenprerer'.dd;ongrhem.-" tr i.¡nore rh¿r insof¿r as rhej have ore\erved rhe S¿bb¿r[. rhe Sabharhp'eserved rhem.

NOTESI t h rr"m"n't"^c. ou,,i¿.,,unr.1r \J ¿,,unr. hh¡ h"¡l1,,9J'.le¡rLf('¡r¿nJ,huul,ndof,hcn'r.m"'nrodd,.v¡nr¡vuNotDa.r:,_,úra,t

rromú.nrn.".,mott.w\hhhrun.ú,h¿.rh"fdt¿"h+.+"bx.t.hj; rú,oú,¿.olíh.,mp,r ebb n ¡ lum o{Iud¿n' . n.uJ nor¿bh .1r Kddre no ;m n hh.,t do.c,n.1c".,8hrh,enr?Í¡eNd,o,r"Nlchi\hLhni,.,r\u,,redb flei,,qr..,rDtu,.urrn,n¡rrupelldb

hc,l'rm¡r.¡ é ¡r ram tatuu'rn' h\ Rr,bl tohdnd. mn l"tt¡tP('m§nunl,omrh.R.m¡n,ro"c'úp¿nhulrfdbThr¡nn,r/rrho,,drua (lrumrhepnevr' rhe T.nprp ¿nd i'r q,.'F'c,, üúr 'he

phrFtr\h¿<l ,eddl ar hsn¿3¡3x.r¿ ¡h'n¡u,F'étiSiou ,.nxñl-housh.hctu.rnéthddt,¡,h,.Jvnh,hélcrDl¡.;:i;: lil:,r":1 :l%:"lilI .,h., Rom¡. miri,d ¡,,on( oJ,,n¡ ,hc dBa .o F "r, M¿¡i o,,h

, 'B),ld§¿lRdbbE,.ludr,mn'r¡..p"mditv'hc'dAonJtrhrt"tnd¡t.'r,rhrú¿rtu¡nd hn¿llv(oJi6cd br larer r¡hb¡ ¡5c,Dh,n¿ úroBr I'lie,r¡«k(L'.ñrn'ut hn,h.oi." 'h",h"inor,aor"nh,n'hévrhn¡t,Ab ,ht: .',¿¡L,c,[ur'¡.,hli,hr.hdñ(¡ .d,rooñrT,¡l¡¿,dd,o,r..,,ncFhenh¡n,,i,."h";4 r, md, br w..dc,rd h-h

"rcs.rd.¡ tr,un p,e'n?d ¿L,r(leiniono:.,ü;;.Jila *,i-ir,á"

\¡.rhe r.rpr¿ R.uu'n', oD.1'dn. "c.(,e.d,ded d ú¿.unror4ins o, rhr hó.unkin.d'ñp,'n, r,.; u, imlt,édbr rh( Múr teeLüm,¡o lud¡Am,e8dd1,hr rre Bü1"o, úos".rñrp'im r.ArL..unñ"mLo¿.,ndrh.ta.rLh¿r

. rú' r\¿ñph'hFD.oDl,.rtr{'trrL'B¿ámru¿d,¡q,n¡hrd,noür§¡hbrh,{mor3.5.l.rl7ll.,lalmr,rrin'..\D., iihh¿, F.n.nLledh rhe len€nl¡,.hb,, ";",-¿lo8x.¿¡d 'h¡ lrh.ofMor\",,1 b tetr rhr ihrA'Lt'¡4tDr."dnrfor.;,ti.d,n;".o€1.1"s1mw". rhrpncs 'hr h¿r,rn.¡ on bv 'nc r¿bb- fh"oDinionr.rihc ,¡b'hR vd¿ Msr.-p,euuunrols¡.'pru'cLpun"qdbl'.hcd,urum.rndrFn,L\4,nui".ad"du.ronIhemm'urins. .rrúrr mu'e -"iqh,rh¿'¡ 'h¡ ¡ibtc tjom ¡htrh rher kere rDri..,idünr.t)déri,éd,Th.¡u-d\uf'hé\t,,bf\¿.;mu,eb-tú\d.h¿nrhu,eolrh¿1.,¿h..,Arüc,§ng- r 2z.,f flhnC \\hn. ¡ hñ\Abr.tt4.i- tr¡.h'n 'on,Dr tq4I.D 1O4r. thú-^ dh.§'n,h.o,r.bú-nhÁu'np'd,ti.ii.h.F¿,hrngofrh.,¿1,1,,,."m.sIh,niRt¡$to,,c¿d.nq

h" ld'F, Etrh"Lrüe tornerl¡Rrirc1,c\rurheMnhndh¿y,r'wm¿nbT¡h" .¡,ne,hcD¡,urut¡,n¡dLem¿n.nB'b r¿lEI",rn,c..

'nu,\h,bdh32.Rci.rn,r\ro'hép.t6i--'l"h"J:i;-;;;h,;;i;i;;:iF

qshndh qh,,h § b.in8 clrboE'.d upun, 'hL1:I §hrLbdh32 R.t.."n,e.,.r B"hr[;:;hu. sh¿bra(h 73¿'e¿ h

ro u 'n HchF¡ h¡d. g¡r.il 'r'¡nd -b . t\u\rhc ', ¡dir ,dn rctteh h hu,t i" b",ñs, *,thr rn. t"," d,h",a.-,".;uri,d.urhÁ,h¡um.,hn¿rt rñrou'nuF.h.,rr?,.¡"u,,,¡.¡l¡c"r,¡iiii.i"¿.'r-.;;i;.E'ttno' b.dbb,e.ü,rd q, ró,.r @$rbt. oat1.¡Jq R¿bb,nn ""rr' ¿-. ¡,¿,r¡o.r .n I nrr,.h', ,n.lJio1o, ,htL Mhhn¿h Lúi i"i¡",iñ..r,i,'an\rxionoi rh. Brrr,tunüntrtnut \'h""dn'o1,,t,n.Ltb,t".dorr¡.,..nr,heGn,,r¡,1r.

úu:llrbú not atravi t¿lk,$ed,- I1r,¿bbnhlDd:or'g'éd"'lú,ñtnhñ¿n¡,e,¿.d¿"M, .,hnh,,,,onrcnpo,d

87



r0 ¡1,¡lk ir d.ommenrr,, on úe lésJ po,'ionr o I rodL 'dm¡(.r.o r de Ll"4 k'eM.lB¿'hodcú2Mr'^¡Ái¿ú,/¡¡¿r'ip.of,umm.nk'ir,unrhefnrBó\.ofV(ArRú,h. rjmfnunoniF\¡l.ru.h. {h.-..ñdsnncor \oomon ¡hr{'o[ rhar"e'e reddonRer.,enle Loúe¡rrdb¡n.¡ó¿,'¡rehe'.¿lk' m.deinLhnrrhnn(;¿. R c7 2 R.iden.s'o'yillnor enploy abbr€viationsbnt yiuule rhe ra.da.d chaprer and vene svr€ns of rh6c \orki\-,t, m"n'r n"d,'eh'"n " "illb" h"d '- rhe .u".'lledV.nu' I'rL'c. ¡1.¡1..u,.und,

l¿la'u,1.'n 'rF r_,lc

'htn 'tr1. r Thf¡ udr ur Maimvn'de. r M¡,¡rrIo'¿¿,dc¡hh.rh rhe§"bbi'h ir BooLrh,.r." r hc B.o

'Bnnduonrrdlc(ñnfftnrfHr.d..Ncqro'l lrbl,k'lbcrdr,rc,lroaM¿m-nde .L6eAúr \¡rl¡4i,,try,ih¡s be;n tEn,lr.dr({ld'n.Nrh \ u'l lqb3r,hnhillb-'rlc.'"droh.'r)HLll'ns¿ l.Be'¿lorhl.i,lNeda,'n 3 14, rx. R.2i 12, D.'u' R aa¡ M.Lv¡¡¡i<r6

'1 P.lilh túbbari rT4.

cr Lu3rn.lL,pm¿n. r./¡. Mu,¡not1o2t rl,rús,ot)td4s4t\c\ \orrrq?u,.p ?u

')¡ Er. R 2i:12, I T-ntrh I l.I Pe D Rabhrii?3 2t, li.b¡r.m.¡nnB."rq*r¡p"r,nr,nn*L'r,c.'\b.hrnol,o¡¡,-"r.Ihen-unlo'm¡¿úe p'rve, of qn, uñuuon of

'he§dbb¿'h ¿nd fo' rhc hrdd,n8.. .mo, .'1r s'lL'¡R¿bb¿,i23 6¡i \hrb 9¿ }ordhrr,ú on'rrndtccfld.tonn.,'.dqtrh'hc',lc"vt'he\dbb

Ab'¿h¡m lo.hur H".hel, /i. '¿rá¿¡¡ rNcÉ Yu,r, lgbb'. pp 4i b2 124 '2b

1' s¡nhednn t3b lmr k¿nll¡trun), D€urR I 2rEr. R 25:lloLhe, I.r,.u,u.u

s¡bbrhubl'¡¿'ion.str Robe" V lohnlun.P¡,.r,h . Ribbs. ¿nd s¿bb¿il,'1r S llrlq74,T4dr¡bbnúe(u\'ñr'lheS"hbr\h¡1ntr.n,o\¿ 'n¡.rn'nBI ¿d',16r*6 )inS'lheqF Bcridelohnqon.ee Rrñ H'ub) 'Lerbb".erwel"b.duond¿p'11h.oJ¡c\utrc.¿ Onar §\ z 3llq63)72-7o,.nd ldul,Zl,uF' b¡, h. ''The qbbrh injrEhhki'ur¿nd roEr¿F (tinunnau, l9il),Dp. 419, 14o.

'0M. l' {bo,hdr Rr6h \rh"n l:3ll7b,l¡tl R. l:2:1.'rPc t,¡R.uL¡&21¡.{61cn¡4hrhren'uohu't rhdd'rt¡noronb r'omc¡rl'r' RJlof'omer\¿po¿l)pú, peJdcpAt¿ph¿PtrúüRdbh,I1.J,.tI lalrr'ELlLnde'.'Jn".,ppts.bbr¡hd¿) rrned"ndbe ¿medn¿d\uukfu' 'he

ññr mdn,¿ndi' rrlrbrfo'rH,n\n i;¡,rmurderrh¡1b.fn1.rn,nrh.\o .,rndh't, lhou,ommrn,".,'.sdüLt'h1)l¡rhni'rún,'i'r.¿ndnrhni'.blcs.nc?.b, 'hrrrfl'olrh.§¿bhrhLl¡rALI¡mrrdgmrn'ofkh'nnom.'lr,Á¿l.ov'd'hr.4uiar¡.ñ\Lla.'unru'\d"mrrrrlovP ¿d ÁadáF¡.f, tStFncLl¡ndcr t2b) "ljo',erern,c".r.rh.'hrtr¿rutlflrahr.o,o.nno'.,?34nd29(rPerlkRdb''lharhd.¡R¿bL,nndv,"mr.on,¡'n'n¡rh¿rh¡\tnlhnd'hc\o¿¡hdeL¿\,4

rn'fd'luvuñv'n'rq.,.srfnqrlÁ.,nobftpfnh,5'LoN¿s¡,n{'1,.

¡o'.h'pul rhirr..bl¿\phofCod,,ü'qnqiudsct,múrdfl,in,eq,rnd'obbr'\ roriodh\qncrrhrrd¿tr,n.rlp'vn'b,1¡h. blDLloll'I;'nir r§¿nhrJ"n rb..L. Ccn R loo, lhFmw,;ldFmrnduponGcirulc.sv¿n l¡ws, whichdid not iñ.lude the sabbaú.s Ct M.T.Soferim 12¡.ri Sc. Thc B@l oi.hcS(rc6 off,nüh33: 1.2. vhnh may rcflect Christian r€dadioñ ofrh¿p,odú,"d Bdn"b€.[j o,br,erúc1o,r,ñ lPUl .2 hhir'th".iBnofrhe'etune,'ivn¿ndrhe Eq uf'h.dE"'o,omr.ihtrh,ouldhrdllhr\c.nn.¿rhom ih€ Resurr¿.úon is rsmi2i€dwnh su¡dri. On'h'.hho.e.ubie '.e"I'htudo'"rndmrn.'rhewbbrh:cnu¡.pd,onutRrdrm(1q67)f43 1i2 c.nrqr $?{q Bü,h¿n¿n, s¿l,lu,i¡rl Fyh¿'ulvñ'r¡rnor \¿, /ú /.1967),19.55. h ¡ol inrerer rh¡tthe Ne{Tesúment book of Rev¿lation endor¿s rhe l¡r Bl.f"hend blr u.uid.r \len'.'Lurn"j'.Jpd''r',.\'h ,' ',J.r¿r., I'..,|.rh,

'l'Jh"m,'

rndle$\rbbdhh.rh\u,h¡B$¿^"r''hbune'nMid,ashonrvlnTl4-R \,nrunq.drn'hen,hcPiou":lnrhtrtro,ld,'fin¿nEtr\¡6¡ú,srhc"nqfi*.onr\¿bu'h,rhehq.r.rg1rworldbCame.ifdmdnthouldproclerndñq'rcéondidbhrh'h( ¡ch'lt.¡..Jli¡d.unie Midr§hon the Teo commandm€nB,rour.h wo¡d;P.sikra Rabb¡ti23:3. The lorr¿n{ár'nnrnAu*uqrrün he,úI.tuLIú'\¿lhn,L"ipt.E..\ns'.pa.¡¡, r H'ldr

\h4m. lro(fn R 1: : PfqrD Ri6bn )flVct§hrbb¡L2.O'r,hdD.rhéme¿n'ncBrhrroúod\h^ru,ltrtr(-bl un.nuun.

¿llumc ndliLf.Bur u¡ h ¿ rci. ep, knú d, krh $irh urhir Pdbb'n. tu,rmrn, ú 1r,he,.n'n,P.rloaP 2,"InJl'hcfu"r\rd"'hr.he, hildrrnofk'¿rq.-. 1'h. h'tLt.

'n¡q o 3\outdBrre

88



p of m n r¿s , ¿ , lo27 r, 2.27 vo. . r¿ ot an - Hdt¿tah údL I ó n.rh¡nrhr¡ol'hePhrne""anilr.rrunn¿'m\hubuchrbn¿lernel¡h no'¿D'¿rh¡beI".'n.h¡hhflhfl'heri'ilc'.n,e.be' trn rhc,ulBoIhe vrhnih¿norhued ertH ,ouirs, túrte( rd" i'"D-¿dt"¿nrolk,r',ir.rá,Eurknh.dr flcn¡rbcrtreenncr(r¿ndutd.ror,e kjkndle'...¿5'\¡,¡jarcup.u,hdrh.lrenBrcD'.*nFnu'onn,onliiva'¡mbur¿tio¿kndcn.rruhrdsreB b¿';lhi.hrA."rhe&bli,al\ornrorOun.".\;e'r. m."r3l9rrtq74,:41?433Ho*BacEprcb¿bril,hrrhcPhr"qn'ulctol\¿bbrhl.rpn8,nl..L.'"meE4eq'it,iidndmorr¡ñc

rl Thcie ñrr r{oworkare tou.á in,{poT,2:t-32,735.334. rhe zadolire Ddune¡ i. now ofr.o\en"nrof D¿m¿qú1; n r u.L¿[lrn,tLd"d inDLbkhrd rd,D.dtunrJl rh. D.rd\.a arolL. urhcdo' H L¡{c',/á, Dd \¿ .;"r¡"-,.o¡'d;nL, \ }.. tr$,.r on,1h*cnc'rtqu..,'on,leec;pe¡jdlh\tK,n\,ourhtr,tne(on,eD,oti¿bbJh.,oJ0u4'¿, r r1961 1966,436 5ur. ¿nd fuó¿h Ru*mh"t."fh¿ lbbrh rrul olit,.oum "n6-ouhdoLrnrn,.'(,r,álL4lÁ..7¿./ro r196lr lu l7 lrc\crhodu.l.,unrorrunrehGnd-b m,n,n,¿ Lhbrrran rh. Ribb'nnrul...n,lrh6.utrheo'hirsrrhF¡om11,'omñtc'uot'nr\um.utrheittuq'xionCt¿lo'ho¿,rnlc.b,I¡uisr.nlrn'fl,.rh.Retur1ub'|tr dnd.h"R¿b6t1i,H¿"t¿'HdM,¿trtatl6rl92tlls.6l...d"SoñeErdmplc.ofrhcva,dhrrH¡Lru.'/a¿{a.tqrc,2042Onrhcdt.,.nrr strbb¡rh lishú,3¿. burerbtr.h'at at pp 4ia 461' 1c.22,23.26. Cdqc,,@ ai. D 7r cn¡nLl\rh€ l¿ue,,J-e úlh¿nee trl,om ¿ dol,bn¡,¡¡ormrdbeuu('1htrÉuuldbe¿srnrrhcúrtrc.sll.e11r,l.'hd\¡Lbdhl¡".mbrb'ol"ntr,¿.d"¿.\. frc.lu4Bu'(ú,hr.¡ñind¡uunlriltroklicinro¿.,ouñ'rhch\ol{¡.norulrhes"ob¿.uoredo¡ umenk.in,on'.dIorh.R¿bLmtrILle . lrInkeNn¿rp';dL.drh¡ho'1.l'hrem"nd¿uonna.1r'o.¡Lnt'reb;tú,m"tq'ouno.rolh",o;m¿;orol {re ¡¡cnr.ñ e vrhe' , ummndt. éve,\ onr of eh h f J p,oh.l;r.und \.. ""; - ¡P¿r 2.3r R,

r3 5€e Lduterb¡.h.o,rqLfwhtr¿,¿, ¿r,'pp 18,'1q 273 279

I Menahoit ll:2,3i.iShab l9rlrP.sdim 6:2."'Peshin 3:6:6:l6: Menahoü l0:l3,9.t6 Rosh h¿.§h¡n¿h I {,t,917

^lh¿ úousñd D.úu. le ( ¿¡.oh¡l

'hr mvhr\ 'u bf mrs4 'éd 'rhc. rhdn ddrnd ,hcm.§¿bL¡rhMrkrh.d.rnd.heo'he,lrn'.hh.dc,r.''1. ruqRcrqdn{{n"onL.Lp.ph"n".06{r,urc,h.rkoulLlh^h' in \u,h r' i'u¡iun\l Vr.. 2:29 4 r,. \,, ordn q ro2 v¿,¿h.ra{ ?r.¿d r.., trd pu'(u¡ l,-duy 'he s"bb¿'h hn d,"hins on. l\cF "am o h¿lunDun{iun¿boJt even , ouún. mniL', 3¿rvrc on \¿bbnh ¡n ok I r (u,¡r ¡ixn¡\ 2 K'nu I I 4. I I el..'ñAlurrddL',rnd.\.n pd'¡ -pd¡np -n th? oup d4dt ¿Aó-1.r Qúccn a'h¿|u1.

¡ \u, h ¡óe¡ dc r,{ém¿ i.dlh d'ru\6 b} l¿'non'dc. \' ... .rhh".h. l.¿i,

o'/á¡l lr *illb€ seen,mm¿dkLeh rh¿L Lkoo, Lh¿,¿ Jenr¡1, ¿p¡.^¡n¡,?t¡¿¿n\tr'urlhidénl¡¿, htrh'hr lou' d lohrT:2rlrYemehhr¿rtundd R. Ll€.¿i, ¿n w.'d"n.l.dd ;Dhonc¡i,hr'k¿nd ru"..c'sh.m"mbe'"o' rhe húrdñ b.dy rulprñdíh. \¿5b1h. hoh .nu. h n'or¡ \hJl'h¡ ü inrbod' \u(pcnd 'h¡ s¡b\¡h 'ThF ql'nRof Smon brn vcndidhi. qutr. m'ld 'o

\lrl 2:?, Bci m,lJ[i únc lñ\h., \n'",(h¿\¡ rñn.FJ,hr h. | ¡ó \¡r.nc nu.hinp nr" oL. rerr., " t-o.' q 'LmdnirrlnhTof rhe Phrnkrl lrrFv..h'uni¿lmLnLlonr h'JnJlue-uldh uh lur 6vrh Rab¡iRdbb'\'munbfn v"n¿ ¿hurch ¿1lcluiI qbÉh¿nú. \¡uJtrr ," Pá¿Lr'pl/.Fr{\n'¡\\rondo..lalT,ple0"firumed'hirdifh,ul'ibrnoinqrh"'ir\or¡d',.bú'rd

'o lon¿.h¡nb.n loeph.¿id''hc \¿r.',nn,. ".{BÍJru'hür\h'p.JA*",brhr.neslnqorih...bL'hésdnülde",ddion'h",'aesrh.rc¡h'n ulurdrcñ'o.ñrd--,.norvrL'h,r:3,. lorhrIhou¿'rp\.qb'¡h¿.rqtr¡¡'.xhr'nvi'ns'h hc," in onFnr"d\irh1fl,rulde'-'hcLnlnohno,'sinr'o.of 'h c;h'ns ñ¡1 lrlu .hñ.r.".r'nx.rt.n*amr.'hdr p¡$.d'.-huhuJtdh¡\"hrdno,eóon,orcm"Tbfrúrou.,c., d..dcno'.o.,Áallr herr n no \rrb¿l p¿r¿lhl n' vrubc.\. nu' ¿n ndémén, ut d Bénc'dt p"n¡.p.e.s

5¡nhcJrin 74¿. Yumd 3ta. and.llehhere67 sanhedrin 742. Rabbi tshnacl didur¡ is a(nbured to RrbbiSanuelinYona35b, wher€ ii,m ,wnFx' di rhe q)'nrofRdbbil'rd7rdnd 'h.st'ns"r,'bL.cJrh.'c ¡o lvn¿'h¿n Lrn lu\rph bLrTlcu'inB 'hi M.rlr¿d. ribuF"o Ribb' \rh"nn ¿s'rE, rd bl ronr 3ibtlena:iah.

r0 Yoma 3:6i 34a. b.

89



"¡.ri','JH'il1filffi"l,1*f#,1#fJr;frBffixrÍ,0,it"*I1Sh¿b.7 2, CÍ M.l.Sh¿bbeE 2: s6¿b.9?b.

, 7r For rh¡ É.5n Onhodóx l.w, Hho 6nd n n.(.rvnro ñi|l , or¡ oh s¡bbrú pou, oúE¡n.. th¡n r@ivcúv b.n tu lñitn nó B.r¡,n ¡ | ¡ , a@h 2¿-,tb: sh¡b. as:.e Erub. ¡(X.:M.l.Püh2.6Ú M.iño.id6,Cod.. Sább¡6 t2i3s sh¡b. 16.6. l: llTb

37 A.Eh5.2,M.l.

Sh¡bb.u2. Shab 3.,1 sa sh.b. 12 16: shá. 73b, Sult¡h 3 l{,i,. MrmondB,(d.. s¿tb.ú I 6.

sCi T.runorh t:3

q Sh.büd, lo ?: B.D,h < Is Sh¡b. 16 t.2- Rurh R.6 a.

q Y.b.mllI l3EI ta:e Shrb.3;t-5:a:t.2:22 4.r@Sh¡b l0 2,5- 20.5. M.t.Sh¡bb¡D I¡or Sluh. l s lo rr 13¡o

M.Ts.mahoú a6¡.rq Sh:h 23:s:.r Ruü i i:2re Shab.2,lr2'4rRüü R.3,r.

r[ Erub. 104.: ¡-¡n. R. 2:2:,t

[, slu6,2:?: D.mia,rr$ Erub. 5l¿: M.l.v¡ e. 6rr¡ Etub. {:1. : s:7ItrNum.x2s Ffl¡B 4rh¡ 1 Hon}{ht:3;sh¿b 7:.¡:7:9.5.7_to:1.5re Shab l7:l-3:13:t.2re Sh¡b. 73¡ ¡nd r,:¡'rrHrub(.dd. Db «c r5rrr Erub. ¡'l

rr¡ cf. M T. Aboú d. R¡bb' N¡rh¡n2?¡Le P6'tb I¡.br-'i 2iq'6 t¡r. R. 3,{:t6.P.rilu n¡bb¡ri23:3

r§ M.l.Sh¡b6¡u l: s¡nh.dhn ?:{:?.¡'¡¡ M¡lloül ¡. b.

90



rrt M.l.B¡.hod€lh7. ftn¡uR¡b6.u 23.1. a ckr¿.rr c-n R.g.ra ¡dv@¡é ¡dd'nq d nk¡ hünr b slbb¡¡h, ut r tbm tnd¡'r*T.ah h 16, Midrahon}"alm s25."7 Pq,Lu Fúbt au 25.6, 7- P.¡h¡hm geb.r53 shab. ll8b.la. R.90:1.Its M.l.v¿ ¡q'5. Sh¿b. l13¡.16 (in. R 100:?: sh¡b. l2b.rr Sh:b. I ll¡'C.n R. l l:2: ¡ium.R.,o:t:P6itúlt¡bb..i2s:1.

rs N.darin 3:6 3:loiB.baK¡na 32ar Nidd¡h 33a, b K.üuboth62b. Thc.xpr¿ssion,,.1Sapm. otrh.t. '.t rn¡B, B rcn.r¿U' LLnroh.¿n.uDh.ñtrn¡

'55 k rhuboó s 9. mr.rór.rd,; küutEü 6rb'6Sheb.2 b.25b.6'Sh¡b Stb S'n(.oÉ oulddb.¡, burd.n on ü. s:büd h, sd rh.l¿nbluolrh. Jrlrdb.xinni¡xotih.Szbbzü,¡qü.nd.r,¿trwh¿¡ d'd ú. ¿/r¿ur do v'ú hn ,/¿r ¡,r.r ú. ü bl4úlRr

H¿nin¿ qid h. ¿llor.d Úmaroc¡rwnhom., blosinitr¡ l(l..¿rl .bur rh.Eirotrh. r¡bb,l$dh. "hDld.onü.boofhi, rel.*h.,.h.ol&edhtrrld¿ib€ ¿u. n.nhs¿bbarh'nou\¡insmu.(¡lmsrum.iú\olar.d ¡6. s¿bbrrh ü¡,^ I¿wo. orh.ur¡id'tid rh. ímrúmmor.d ¿ Dad of ¡..renoni¡l dutv lshab.36¡r.re M¡r ¡¡.hoddb 7

FrOn rh. hú@h ol úD úom. E t uk,b¡.h.dd.. DD. {l{47o. on Lrcdu 13i22 th.r..ommfnr:fhn p§Í. rurs.rú rhí you.¡n l.¡rn iróm rh. Tonh "h.r rh. pDp.' ofoñ or r9bb¿üthouldb.Th.oil¡¡or6,.¡hould hin.ru,thwh¡|.ü.D,U¡,orú.JoudnD¡6.nI{Ml,,mr¡n,nsrhtr'h.S¿bbdrhl,qh'rlhouldb.L'ndl.donFnd¡ ih.ñ,hc(rMldal'ch,¡Formosabb¿ü hu¡1. *nh

r.l.'.n..r. É. ú.ro,ls br S.r¿1. MillB'am,¡nd

\hdu$.rr7¡ P.riL¡¡ R.tbad23:6.r'r Midr¡on Psalrn 92,,r,6 Midr:lhon Psatñ 29:,r?? P. ilú Rlbbeti23:3.

re P.tila R¡tbaú 23:9.

9l



CHAPTER5

Tbe Sabbatb in tbe Neu Testa

Walte¡ F, S¡echt

HRISTIANSaccepi the New Testament as normativeforbeliefatherefore ofimportanceto examine what lheNew'I'estamenthas

the Sabbath. This is especially important since the majorityof Ch¡i

regard the Sabbaih asJewish and believe thatJesus and/or Hisapos¡lthe day of rest fromthe seventh tothe frrstday,ihe day on e hich Christthe dead.

S¿áá¿ron, the Greek word for "Sabbath," is found sixty+even criticaltext of the Greek NeltTestament. The ptural ofthis word,raáregarded as a transliterarionof the Aramaic,¡/¡¿r¿¿l¿, lhe emphaticsingular noun,meaning'1he Sabbath."' In its Creek transliterapparently taken as a plural, and hence the singulars¿üó¿lon was constit. Anoiherpossible explanation is to regard the singularas a transliterHebrew J¡¿áá¿rl¿, whereas the pluralcame fromthe Aramaic.?

kxicographersrecognize t&oclearlydifferentiatedmeanings fothe NewTestament: ( I )Sabbath, the seventh dayofthe week, and (2) lseven days between Sabbaths, i.e., u¿r¡.''fhe second meaning is demsabbaton or sabbab is used in a genitiveconstructionwitha numexample is found in Luke l8:12,where the Pha¡isee boas¡, "I fast twd.b tou sabbatou.lr would obviouslynot make sense to translate: "l lSabbath." lt is well known that thePharisees fasted on Mondays andln seven passages (eighiifthelongendingofMarkis included),'the6rweek is designated by the numeral "one and the genitiveol ra¿¿atrn,plural.'Thefact that thenL¡meralh feminineindicates that the fe

"day" is to be understood. The ¡egular Creekword {br"week,"r¿¿had been used in rhe Septuagint, is not found in the New TestameThe idiomused for the days ofthe week occurs in the Greek title

the psalms in theCreek version.Psalm 24 (Psalm 23, S€ptuagint)is d7.ias sabbat¡n,"forrhe ñrst day ofthe week." Psalm 48 (Psalm 47, Septuits ¡itledattera nbbatou, "forthe second day of the week."Psalm 9Septuagino is designatedas tchali sabbatoñ, "forrhe fourthday o(Wednesday). Mostprobablythes€ originallymeant the 6st, second,

92



day.In the NewTestament passages where saáá¿ton means "Sabbath," t

occurs fortytimes in the singular and nineteen times in the plural.Bur inihe occurrences ofthe word in theplural,the context makes it clear thatday is intended.uAs a matter of fact, in the Gospels and Acts, the oinsrame rn ¡hich .aúá¿¡¿ is plural in meaning

'sin Acrs l7:2,where the

'three used rith ir dem¿nds rh¿r more rhdn oneSabbarh i\ meant. TheStandard version, however, translates sabba t in rhis passage as "wepassage. shere .¿óá¿lo, clearlymeans Sabbath. there is no ronsisrencv ibetween the singular and rhe pluralwhen a single da) is inrended. ln rherhe plurking otheads ol whea¡ on rhe Sabbarh, Marrhewuses the pluralinI2: i and rhe singular in , h¿p¡er l2:2.Luke: usage is in reverse with t hein chapter 6: t and the pluralin chaprer 6:2.ln the story ofthe healingoftwithüe withe¡ed hand, Matthew12:10-12and Mark3:2-4 use thwhereas the parallelin Luk€6:6-9 has the singular.

Similarliin the Septuagint the plural is sometimes used where theHebrcw has the singular, andwhere iris obvious that the reference is today. There may be ¿ parallel herero rherustom otusingthe Greel pltesrivals su(h as rhe Feasr ol Dedi(a(iontlohn l0:22) ¡he Featr óf Unl

Bread (Markl4: I ), a marriage feast (Matt.22:2), or a birthday celebratio6:21).'The Sabbath in the Gospels

Of the sixty-seven of the term sabbaton in rhe CreTestament, Iifty-sixare found in the Gospels: eleven in Matthew,rwelve itwenr) in Luke, andrhirreen in lohn. ln 5i\ ol rhese references 'a¿¿¿lo-week. Fiveotlhesespeakotrhe hI\lda)olrheweek, lhe dav on uLordarose from the déad. The remaining frftyrefer to the Sabbarh, theday of the week.

The SabbathService in Nazareth.-Accordingto the cosPel ofLuk

near the beginning of His Galilean ministry,visitedHis hometownof N"Andhe came to Nazareth, where he had been broughtup" (LükNazareth was the hometownofbothJoseph and Mary,and followingthfrom the flightinto Egyptof the holy family, they¡eiurned to this insimountain villagein Gáliiee (Matt.2:23). It is called 'lheirowncity"(Luand became th; childhoodhome ofJesus, where He liv€drillHe wasyearsofage (chap.3:23).Hisreturnthereafter He began His public minconsequently, a source of curious inte¡est on the part of the villagersknownHimso many years.

"Andhe wenr iothe synagogue,as his custom was, on thesabbathda

4:16). Two interpr€tationsóf1he phrase "as his custom wa§" are<ommentators."Sómewouldresrrirrrhereteren.eloIesustea(hingmrheJewishsyn¿gogue(verse l5):Ashis(usrom¡as, ¿.¿reacher. Heensvnágogue in Ñazáreth on theSabbath day. oihers understand the ph

.Unl€$ oúervis indicatd, rU S.ripturc rcfer¿n.€s in tü.h¿ptcr ar. fmn rb€ ReviÍist¡¡d

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w¡ tten: had been s custom'duringHis early lifeat Nazarerh rsynagoSue every sabbath."r¡ Ralph Earlestates: "'Ashis cusrom wpoints to a lilelonghabit of attending thesynagogue on the sabbat

But whichever view is correct, itis evident thatJesus, as a loyal IsSabbath observer. PaulJewen boldlystates: "Therc can be licledouJesus, as a devout Jew, observed rhe Sabbath. To feature Himainnovator,who sweptiraside in the nameofliberty,is to remakeJesusofrhe Enlightenment."r'?On theoccasion referred to in Luke4,He stsynagogue and read from Isaiah 61. Then He sat down to interprettha refe¡ence to HimselfandHis mission. His workis to be unde¡stoolsaiaht "ServantofYahweh."Jesus proclaimsthat the prophetic sctheir fulfillmentin Himas the Servant of Cod.

The Sabbath Controversies.-All fourGospels bear witness tothe Sabbath was one ofthe main areas ofconflictbetweenJesus andñay be well to raise thequestionsi Whydid these controversies takewere they about? Whydid the Gospel writers regard ihemimportance as to record themfo¡ the insrructionof the church?

A carefulstudy of these controversiesshows that the pointat iwh€rher the Sabbaú should be kept or not.Sampey was correct when"The¡e is no r€ason to thinkthat

Jesusmeant to discrcdir rheS

institution."'rJesus Himselfasserted,asTh¿ Ne EngüshBible translates Hiswo

suppose that I have come to abolish the law and the prophets: I didabolish, but to complete"' (Matt.5:17).

What then was the issue? Plainly it was the manner ofSabbarhkquestion was not Should the Sabbath be kept? Rather, it was HoSabbath be kept? The Pharisees insisted rhatit be kept ac.ording to tthai rhe rabbis had developed downthrough the years.'Jesus did ninstitutionofthe Sabbaih as such, bui only thetraditionof the eldeSabbathkeeping."

''He ¡efused to abide by the man-made rabbini

Sabbath observance, by which theSabbath had become a burdenblessing.

One has only toread the tractate Shabbath in rhe Mishnahtexrenr o[ rhese rules.+ lr seems (hal Jesus deliber¿rel]thallengerradirions.He soughr (o lr€e rhe Sabbarh lrom burdensome reimake it a day of spi¡itual freedomand joy.

The Evan8elists regarded these confticts as of sufficientimporrchu¡ch io include them intheir Gospel accounts. The church was nthe Sabbaih accordinSto these rules, bui ratheras a day ofhelpfulserpattern ofthe Master. lr is lawfulro do good on rhar day. He whoSabbath merely as a legalisticrequiremenrwillnever receive rheintended itto bring.Thus the church did nor rejecr rhe insrirurioradid reje(t the man.made r ules for observing ir.

The Conflict Ove¡Ptuckintcrain o¡¡ the Sabbath,-The fconflictthar is r€corded inall three of the Synoprics(Matt.12: 1-8; M

t ror ion. of úe d€bils, k€ chapr. 4

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a Sabb¿rh. The dis.iples were hungr)(M¿1. I2:I),;ndrhe) plucke-dsoof whe¿¡ and. alrer '\ubbrng rhem in (heir hands (Luke'6:t),¿re rhThereupon rhe Pharisees a((used rhem of ¿n unlawiulacr. The legniplLtckingheads of grain trom someones held was no( in dispure.1e*ament law had prorided:When rou goinroyournerghbor'sirandivou ma¡ pluckrhe ears withyourhand. bur 1ou shatl nór pur a sickteneighbor's sr¿nding gr¿in (Deur. 23:25).Bul rhe Pharisees Ür¿nded rhunlawfulb€cause they wereengaged in workon rhe Sabbath.

The OldTestamenr law forbade agriculturalacrivityon rhe day ofre

da s you sh¿ll worl.bu( on rhe serenrh da) you sh¿ll resr: in plowinsrimhar\er you sh¿ll resr" (Ex. 34 :2 1 ). As nored in ( hafl er 4, rh¿ N,tishñ¿h srhirly.ninemain (aregories ol workrhar s€re forbiádenon rhe Sabbarh.included reaping,threshing, winnowing,and grinding.The Pharisees einter-preted pluckingas reaping, rubbingthe heads in one's hands as thand blowingaway the chaff as winnowing.Hence, rhe disciples wereeven though a very small amount of grain was involved.Th¿ Mishnahthat a person is Builtywho takes "ears of grain equal ro a tamb's mour

"Amongthe scribes it was assumed rhar a teacher was responsiblebehavior of his disciples."ir Hence rhe Pharisees confronredJesuschallenge: "'l-ook,why are they doing what is norlawfulon rhe sabbath?'2:24\.

Matthew gives the challenge inrhe formota staremenr: took.yourdare doing whar is norlawfulto do on rhe sabbarh (M¿ . l2:2).In Lchallenge is gi\en lo rhe discrples: Why are you doin8 whar is nor ¡awfulrhe sabbarh¡ '(Luke6:2).

Jesus, however, declared rhat they wereguiltless(MarL12:7) in stheir hunger. In rheir defense He frrst ofallcited the example ofDavidyou neverread what Daviddid, wheÍhe was in need and was hungry, herhose who were wirhhim¡ (Mark2:25). In hi\ flighrjromSaul. David

Ahimelechthe priest,r3 and upon his requesr was given the sacred "breaPresence" to sharc withhis men (l Sam. 2l:1-6),which only thepriesrs we(kv.24:9). The point he¡e seems to be that David was the anoinredofrhwith allthat this implied.Ifitwas rightfor the anointed Davidand hiscompanions ro e¿r rhe hol) bread belonBing ro r he priesrs. how mu(h mothe hungrydisrip¡es of rhe Son ot D¿vid violarerhe srribal rules ¿bour rhSabbath.

Most likelythe bread that David ¡eceivedwas not rhat whichwas ipresence on the table in rhe holy place, bur rather that whichhad been rebe replaced by freshly bakedIoaves (l Sam. 2l:6).The day on which rhe e

ofthe new for the old was made was rhe Sabbarh. In the view ofsome ¡aday on whichDavidreceived the loaves was the Sabbarh.,r The scriprurestate ihe day of the week, but if it was indeed the Sabbarh. then the exDavidwouldbe even more apropros.

Accordin8to rhe Gospelof Manhew, Jesus also cited rhe examplpriests from the law itselfas a precedent for the action ofthe disciptes: i"you not read in the law how onthe sabbath the priests in rhe temple prol

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old loavesof"theb¡ead ofthePresence" were¡emoved and fresh loavetable. There was incensetobe offered.and the daily burnt offeringswontheSabbath rNum.28:9.l0). Hen(erherewereanim¿l\robeslainprepared and placed onthe altar, etcetera. Thus,as Maimonides pulater, there was "no Sabbatism in the Temple."':"The priests actuharder on the Sabbath than on any other day ofthe week. But theirsinful,because it was in the service of God. Their priestlyservice wwo¡k,because it was sacred, not secular.

The argument based on this example rests on a famous

hermeneutics te¡medg¿I uahoñ¿r, that is,"the

lightand weighty," aa€rual precept ofthe law.:iThe Christologicalstaremenr in Matthew1significant:"'I tellyou, something greater than the temple isheassertion thar our Lordis superior to the Jewish regulations of wogreaier thanthe Temple and its cuhus. It was to Himand His workaand sacrifice that the Temple services pointed forward.He came toRedeemer ofthe world.His discipleswere associated with Himin thofredeemingmankind, a work thatwassacred,notsecular. Hence itthem ro sarisfyiheir physical hunger to receive strength to carryofurrher.

The real nature of the Sabbath was often gravelymisundercessarion ol labor sas nor rhe essen.c of rhe sabb¿rh. lr has never Gothat the Sabbath be made a day ofuseless inactivity.The Sabbath wawhen man forsookhis secular pursuits and devoted the day toworshiservice of God.

According toMatthew,Jesus also relerred to some well-knownpropher Hosea: "'And ifyouhad known whar thismeans, 't desire mesac¡ifrce,"you wouldnot have condemned the guiltless"'(Matt.l2:7.ome ro esrablish r he rule of rhe kingdomol Cod. ln rhe eles ot ¿ grmercy is offarmore importancethan a lesalistic obedience to the la

another occasion our l,ordaccused the sc¡ibes and Pharisees of neweightiermatters such as "'justiceand mercy and faith, " whiletithing"'mintand dilland cummin"'(chap.23r23).

In Mark\account (chap. 2:27),Jesus then raised the issue of ththe Sabbath. The Sabbath was not an end in itself. "Thesabbath wman, and not man forthe sabbath." It was designed to be ablessing tofphysicalrest, butalso a day devoted to spiritualexercises. The Pharithedayasthough man were created to sewe the Sabbath, rather thanm€eting the needs of man. R. Shim'on benMenasya about A.D. 180mstatemena: "The Sabbath is given overto you but you are not surren

Sabbath."" tr. lrhse asserts: "Butin such sayings th€ rabbis are noattackin8the Sabbarh commandment. Theyare simplysaying that incases the Sabbath may be infringedto save human life. In Mark2:2man and his needs are said to be of greater value than the comma

Allthree ofthe Synoptic Gospels record the concludingsratemeof man is Lordeven of the sabbath" (Mark2:28; Matt. l2r8;Luk§tatement assertsChrist\ sovereigntyoverthe Sabbath. He. after all,heavenly Father when the Sabbath was made Uohn l:1-3). Therefor

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.had violated. bur rhe man-made pharis¿iral regularionsregardingobservance. J esus on more rhan one o(ca\ion (omplerelyignored rhe órdear to the Pharisees.

The text of Codex Bezae, rhe leading represenrarive of rhei¡wesrernrype oI rerl, varres strikinglvfrom¡h¿t ol mosr New femanu§.ripr§. The saying regarding the lordshipofChrisrover rhe sabba6:5) is placed after verse 10. Between verses 4 and 6 this manuscript reads:same day, seeing one working onihe Sabbath day. he said to him, 'Maknowwhat you are doing, you areblessed; but ifyou do not know,accursed and a transgressor of the law."' Thus this manuscriptaddsSabbarh incident to these¡ies. Althoughthis verse has litdeclaimto bea poriginal textof Luke, Bruce Metzger thinks that "itmay welleñrst-century tradition."n

He¡lingson the Sabbath.-Mark and Lukedescribe the healidemoniac whointerruptedthe synagogue service on a Sabbath in Ca(Mark1:21-28; Luke 4:31-37).Jesus was teaching in the synagogue,people were astonished a. His teaching. When the man "whohad the spiunclean demon" (Luke 4:33) cried out in the service, Jesus commandemon: "'Be silent, and come out of himl"'(verse 35). Thereupconvulsing the man, the demoncame out. The reaction of the worship"'Whar is this? A new teachinglWith authorityhe commands even thespirits, andrhey obey him"'(Markl:27).Evidentlythe issue ofhealingonwas not raised on this occasion. Later, appa¡ently on the same Sabbahealed Peter's ñoaher-in-lawofa high feve¡ in Petert house in Capernau8114, l5; Markl:29-31;Luke 4:38, 39). The¡e is no record of a concornected witheither of these healings.

Howeve¡,rhe Synopric Gospels record anorher healing on the Sabdid give rise to controversy:the healingofthe man wih the withered han12:9-14; Mark3: l-6; Luke 6:6-l l). Perhaps by this time the scribes and Pwere fullyaware thar Jesus did not allowthe Sabbath to interruptHisminisrry. and rhey were readyfor ¿ .onfrontarion.

LaterJesus again entered rhesynagogue at Capernaum and began tA man was present whose righthand (Luke6:6) was wirhercd, indicatikind of paralysis. According to theMishnah, a sick or injured persontreated on the Sabbath only if lifewas actually in danger: "Wheneverdoübt ¡{herher lifeis in danger this overrides the Sabbath.": The case ofn'as obvioudynot covered by this provision,sincethewitheredhand presimmediate threatro life.Hence the scribes and Phadsees were watchingcsee what Jesus would do,in order to have a case against Him.AccoMatthew(12:10), they in fact asked Him,"ls it lawful toheal on the s(Interestingly,the apocryphal cospel accordingto the Hebrews, as sJerome, presents the man as pleading: "Iwas a mason, seeking a livinghands; I begyou,Jesus, restore my healthto me, so that Ineed not beg forin shame."'u)

What shouldJesus do in such a situation? Hefirstof all had the manso that all couldsee him. Matthewrelates that He thenanswered the qu

9?



"'Whatmanofyou,ilhe hasonesheepand it falls inro a piron the slay hold ofitandliftn our)"'(Matt.l2: I l). Whilethere were rabbisallow ananimal to be rescued on ihe Sabbath, they ar leasr allowedcomfortablein the pir.,' Should one be more consideraie of anhuman being? "'Ofhow muchmore vaiue is a man rhan a shee

According totheaccounts in Markand Luk€,Jesus con frontedwiththequestion: "'ls it lawtulon the sabbath to do good or ro do haor to kill?"'(Mark3:4).1'They couldnot. ofcourse, say that it wharm, and they wouldnotsay it waslawfultodo good. Hence they reC. E. B. Cranfield is correct in asserting: "To omit to do the good rvdo to sommne inneed is to do evil."¡Toleave a man witha witheredeformed conditionwas to destroy him insofar as a full,comconcerned.... Sosimplyto do nothing lbr the poor man was to do

Jesus then "lookedaround at them withanger, grieved at thehean {verse 5}. Gustav S(áhLnI'ves rwo reasons for rhis anger:wraih ofthe merciful Lordat legalists who wiltnot accepr rhe newand salvation, andwho thus allow ihemselvesto be carried away byand even mortalenmity(verse 6). It is secondlv the wrathoflove,t{ineven the Pharisees for the kingdomofmercyand rvhich encounbecausethey want law, notlove.There is thus mixed withholy wratfor rheir piety which is so Iár fromcod."''

Jesus then commanded the man toslrerch out his hand. When hresrored- This ¡ed the Pharisees to conspire wirh theHerodians aaway withJesus. Thus whilethey wereunwillingro see a man withand restored on the Sabbath, they feltno compuncrions aboutp¡oofone they hated. Thereby they gale theiranswer ro rhequesrion:"the sabbath to do good or to do harm, to save lifeor to destroy ir?handJesus set forth the principle"lt is lawfulto do good on the sl2: 2).F. F. Bru(e summar¡/es Jesus posirion:"Instead offollo$ingthesabbath lawasexpounded in the schoShammai,Jesus insisted that, since úe sabbarh was given ro menand well-being,any action which promoredthar end ¡as speciallythe sabbath da). I he rabbis would have agreed rhar, in dn urgenrdeath. med¡(ala(ention mighrbe given ón rhe sabbarh dav. burcould withoutdanger waituntilthe next day, rhen the healing acpostponed. Jesus argued on rhe conrrarl rhar rhe s¿bbalh sas asuitable day for the perlorm¿n.e (,1 such works ol merr\, sherheurgento¡ not, since such works were socomple(ely in keepingwirhin givingthe day. On the other hand, anything thar r€nded ro malaw burdensome conflictedwih rhar pu¡pose. i,

S¡bboth Hedi¡g3 Peculiar to Lukc.-Thecospel ofLukerecSabbath healings, whichalso provoked conirolersy.One of these,I3:10-17. riasrhe healin8 of 'a woman rho had had a spiriroleighreen )fars: she w¿s bent over and c,,uld nor lullvsrraighrenstiremenr thar she had aspirirofinlmilysuggesrs¡harherillnesthe power ofdemons.Je5us immediarelv healedher by announ(in8l

9lt



The opposition originatedwiththe "rulerof the synagogue," whowwithJesus but scolded the congregation instead:"'There are six days oworkoughttobe done; come on those days and be h€aled, and nor on theday"'(verse l4). Jesus called this man and all who accepted his inrerp"'You hypocrites "'He proceeded to show how they hadconcernwell-b€ingof animals on Sabbath, bur no genuine concern for the wpeople. Are animals more important thanpeople? The values of an insuch as the Sabbath were not to be placed above human values. T. W-interpreis:"You undo the bonds ofyourdraught animals to refresh th

you feel that this is no infringement ofthe holyday, but you protestagrelease of a human creature, a daughter of Abraham,fromwhichSasource of the evilspirit-has clamped upon her notfor a day but for

The woman's illness was not the willofGod. She was bound by Satan.not C,od brin8 herfreedom even on Sabbath¡ W. F. Arndicalls aúenriopowerfulantiihesis inJesul a/odoñ a¡guñent: "a daughter of Abrahmals: eighieen years of suffering-thirstfor one day; a bond of Satanphysical lack."'Notonlyshould such a woman beallowed liberationonshe ought tobe f¡eed. Whe¡e there ispo\^'er to free such a one, the

obligationto do so.,On this occasionJesus won the conrrove¡sy:"Allhis adversaries weshañe; and all the people rejoiced atall the gloriousthings thatwere done(Luke l3:17).

The othe¡ Sabbath healing recorded onlyin Lukewas that of the heman with the dropsy (chap. 14:1-4).The miracle occurred inthe home ofwho belonged to the Pharisees" where Jesus was a Sabbath dinner gupresence ofa man suffering fromdropsy presented Jesus witha challgrasp€d the initiativeby asking,"'Is it lawful toh€al on the sabbath,These lawyers and Pharisees "could notansweryes or ro wiihourappeari

l ( in rheirairirude ro ihe l-aw or harsh ard unsymparheric rowardssuffHence they gave no answe¡. Jesus then proceeded to heal the man.He then asked: "'Whichofyou,having an ass or an ox that has fall

$ell, will notimmediately pullhim out on a sabbaüday?'" The Old Testalaid down theobligarionofhelpingan animal in need thatbelonged to abeven ar enemy. 6 But nothingis said about rendering such help on theday, and the rabbis varied in their inte¡pretation.riApparently,Jesucommon ground withHis theologicalopponents in approving humanesnimals inneed." But ifan animal can be helped, whyrot a man? Neithe¡r,or rhe guesrs had ¿n answer ro rh¿r quesrion.

Sabbath He.lingsPeculia¡ to John.-TwoSabbath healings iharJesus into sharp conflictwiththeJews are recorded exclusively in theJohn. One was the healingofthe lame man at the pool of Bethesda UohWhileJesus was inJerusalem at "a feast of the Jews" He saw a ch¡onic ithirty-eightyears lying inone ofthe porticoes surroundingthe pool, wthe rroublingof the waters. The pool apparentlywas fed by an intspring.A popular superstition explainedthis natural phenomen

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. esusman. " 'Do you want to be healed? ' Then He commanded, "'Rise. tpallet, andwalk."'Bylaith the man set hiswillto obey the command.so received healing and restoration. Hedemonrrated the reality anness of his cure by walking andcarrlinghome the pallet on ri'hichlving.

It is only at the conclusion of the acrount ofthe ÍrirarlethatJohnthat it occurred on the Sabbath (verse 9b). It was an opcn .hallrabbinical ¡ulesof Sabbathkeeping. lhe man rho was healed wrsdanger oflosinghis life,and could, therefore,have iraited for healinthe Sabbath.l"In additionthe healed man violated oneol the thirty-nine princlabo¡ forbiddenon the Sabbath by.arr nrg his pallet.'' l he Jews loreminding him that by (:arrying this nlat he was doiflg somethingunlSabbath. The man, however, in his new-fbundhealth, feltn,, <r,mconscience in obeying Christs command. Since Jesus was the sourcwholeness to him, whvshould He not also be the sour(e of proper laüJews learned that the healerwas indeedJesus, as thev had suspected, rrake hosrile action against Him(verse 16). t he creck suggests thatbecause of a single violation, butbecause it had become ¿ habn. 7¡¿Ai¿1¿ rendering is: "l¡v¡sworks ofthis kind do¡e on rhe Sabbath th.lews to persecute Jesus."

Jesus'defense of His actionrests on two basi.premises: (1)relationship withGod the Father; and (2) the thct, admitted by theJe.ontinued to lrorkon the Sabbath. NIyfather is workingstil\ orking"'(verse l7). He thus claimed the example of His [ather formi¡acles ofmer.y. C. H. Dodd aptlyobserves: I his puts the «)nrrovon lhe highest theological level.""The designarion 'Nf F¿thcr"points to Jesul consciousness of a special relationshipro God. I heround the'clock activit.lofcod in the universe consliiutesan exampHe workslikethe Fathe¡.'l houghtfulJewish exegetes had difficultrin undersrandingrefe¡red to in Genesis 2:2. Howto intrrpretcod s rest sas rhe subjdis.ussion. It was generally recognizert thatGod coulctno¡ resr eren f

.ontinues to give lifeand tojudge men, they con.luded.It wouldindeed be ¡ragi( for the universe and lbr mrn ifc(d ce¿

a moment to govern the unnerse. ()od is ceaselessh ar $ork in the orhe naturalrsorld.He is also constantly engaged in the rrorkof redcmsuch work there is no rest, no Sabbath. Sabb¿ths have never hinderedGod. Neithermust they,.Jesús asserted, hinder the rLorkof Goregarded His workas equally sacred, and ofthe same.haracter as rhe

John 5:18 indi.¡tes that the.lews§ell underst(x)dthe high .laimmade for Himsell, but rherrejecred these claimsas unjusrilied.I hHr' cl¿rm ¡o d uniquc rcli,ion,o (;.J ¿\ n,,rh,nq le.. rluIblJ,plho §ever, replied (verse 19) rhat He did not $rrrk independentlrof(only the things He saw His Fatherdoi g. Hc wolkednor onl,vlike rh

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implies a finalityand ar¡thority toHis saying. He speaks in the name andauthorityof God. Withüe question of rhat authori(ythe resr of the ch

The argument is resumed inJohn 7:19-24. Eversince rhe Sabbath hthe impotent manat the pool, the Jews in Jerusalem were intent oderrucrion(chaps. 5: l8i7: I ). How could rhe)claim tokeep the Mosaic lthey cherished hatred and murder iniheirhearts? How couldtheyjustinterpretationthat circumcision overridesthe Sabbath while they rhealings as violatingit?

The "one deed" to which reference is made inJoh¡ 7:21 iras thehealipool, whichcaused the muhitude to manel. butwhich also resuked idiscussion related in chapter 5. Jesus called a(ention to lheinterpreBtionthat circumcision overridesüe Sabbath. The Mosaic lar{rthat a baby boy be circumcisedon the eighthday (l-€v. l2:3). Rabbi Jdeclared: "Creat is circumcisionwhichoverrides eventhe rigourSabbath."" Whateverwas necessary for this rite couldbe done on the SCircum.isionwas regarded as completingman's perfection. Abrahamregarded as perfect untilhe was circumcised.

Jesus argued, "'Ifonrhe sabbath a man receives circumcision,so thai

ofMoses may notbe broken, are you angry withme because on the sabbatha nran's whole body well?"'(ohn 7:23). It is an arg\iñelt.ro ninúi ad ñaithe lesser to the greater,

Leon Morrishas stated:'Had they understood the signifi.anceof wwere doing rhey sould háre seen rhar ¿ pra(tirewhrrho\errode the saorder ro piovideI,..rr rhe.eremonirlneeds ol a man iusri6edthe orerridinsabbarh in order to provide for the bodilyhealingof a úan. This isimportantpoint for an understanding ofthe sabbath controversvbetweand His legalisticopponents. He was not arguing simplythat a repressivliberalized.Nor didHe adopt an anti-sabbatarianattitude,opposing th

institution.He pointed out thatHis ac.ion lulfrlledthe purpose of th€inritution.Had they understood theimplicationsof the Mosaicprovicircumcisionon the sabbath they wouldhave seen lhat deeds ofmercysuhad just done were not merely permissible butobligatory."'"

The orher Sabbath miraclefoundonly inJohn is that ofthe healingborn blind(chapter 9). The method used in givingthe man sight is unus5pdr on rhe ground and m¿de clay ul r he spittle and dnornredrhe man s erhe (la), saying ro him.Go. wa\h in rhe pool ot Siloám r\erses 6. 7t.Jesus used this meihoddeliberately to ch¿llenge the rabbinical rulesofobseriance. As pointed out earlier, healingonSabbath rvas itselfforbidde

human lifewas in mortal danger.By rnaking the clat'as He did,Jesus violaof the thirty-ninemain categories of prohibited work,riz., kneadinprobably alsoanother, mixing.'rFurthermore,a person was allowed to aeres onlywithwhat was used for the same purpose on weekdays."

In the viewofsom€ ofthe PhariseesJesus was not ofGod, "'for, " th'''he does not keep the sabbath'" (verse 16). A man could be regSabbathkeeper only if he obeyed the Pharisaic rules of Sabbathkeepin

t0t



, . ,deeply impressedby the givingof sight to a man born blind,and"'Howcould such signs come froma sinfulman?' " (verse 16, N.E.B.)men took differentsides in relationtoJesus.

Lohse has trellsaid: Here, too. lesus'att on the Sabbath is anHis sort a5 rhe One whom Cod has ienr and who is r he Oú: roú xóthe worldl,John9r5; 8:12.Face to face wirhHimthe decision is madblindand who sees,.Tohn 9:39-41.Thus rhe worksof cod are mahealings ofJesus on the S¿bbath.John 9:3. Chur( h ¿nd S) ndgogue afromone anorher b1 confessionof Himon rhe one side and onpassionate rejectionof His workwhich sets aside the Law."1,The Mea¡i¡gof Matthew24:20.-lnHis escharological disctwelveaposdes on the Mountof Olives(Mari.24:4-36;Markl321:8-36)our Lordplainlyforerold the destructionofjerusalem."'WJerusalem surrounded by armies,"'He warned, "then know that ihasrome near. Then let those who are inJudea Ree ro rhe mounrains.whoare inside rhe.ir)deparl (Luke2l:20.2l).Chrisriansweretosbyimmediateflight notonly fromthe doomed city burfromJudea, asof this, ac€ordingto ihe Gospel of Maúhew, He urged rhem, "'Prflightmay not be in winteror on a sabbath"' (Man. 24:20). The parhas only, "'Pray that it may not happen in winter"'(Markt3:18).winter? Because the cold and rainy weatherwouldmake it mo¡edifñwellas to ñnd shelier.r

The additionalphrase "'o¡on a sabbath,"'found only in Mauhvariouslyinterpreted. Some coñmentaio¡s have denied rhar rheseuttered byJesus.¡¡ There can, however, be no doubr thatrhey wereoriginal(extofMarhew.,Were rhey5impllpur in byrheaurhorof thin harmony wuhhisJewish predilecrions,as some have roncludedthas suggested thar they mar wellhave.ome fromrhe logiaotJesknown bv rhe aurhorol the 6rst Gospel fromJeE;h 50ur( e;." Weianreason lor reje.ring ihemas a genuine parr ofrhe Iogion. Accepring rwhat is their significance?

In the interprerarionof m¿ny commenralors the in¡uncllon_ PSighr ma) nor be . . . on a sabbath is ro be undersrood ¿s a releprohibitionoftravelingbeyond a "Sabbath-day'sjourney,"whichwas6frhs oi a m e. lr is r lear rhar rhe l5raelires,during rheir wrldernesswere forbiddenro go ¡ong disr¿n(es on rhe sevenrh day. The ro'"Remaine\err man ot you in his pláce, Ie( no man go out of hiss€renrhday tEx. l6:291. This com mand had spe.ifi(reference ro gothe camp on ¡he Sabbarh ro garher manna. whnh lay on rh-'e

h ilderness round about rhe camp on six dal s ot(he wee'k {rerses 1"Hisplace.' however. was subjecr ro various inrerpretarions. Mosr lisuggesred, ir meanr rhe camp ol rhe lsraelites. ' l he Sepr uaginr rranslother hand, took ir as meaning one's house, and this idea is reflecrmodern translations, such as Thé N¿u Endish Biáler"'Noone mayhome on the seventh day."'However,this inrerpreiarionwould nowith the-derignationofthe Sabbath as "'a holy convocarion,'""a sacreor a "religiousgarherin8"(Lev. 23:2-4).

I02



.man-made rules of Sabbathkeeping, it is doubtfulrhar He wor¡ldhavethis one. Sorne think ihatHe was here merely recogniringrhe consscruples of Jewish Christiansabour fleeingon the Sabbarh. A Sabbjourney$ould nor h¿ve rarried rhem farenough ro rea( h a pl¿(( ot 5aferypray that your flightwillbe on a diffe¡entday- Bureven the rabbis ¡ecognito save one's lifemightbe regarded asjusrifyingflighron rhe Sabbath.

Many studentsofthe New Testamenr see in Maúhew 24:20 an indicarhe Chflsti¿n,ommunir)tor shich Ma heK wrne. ra:.tillobseS¿bbarh. - Funhermore. il rhis is ¿ Benurne domini(¿l saying. ir indi(dres

l,ord expe(red Hrs lollowersro regard rhe S¿bbarh as sarred ¿s ladesiructionofJerusalem in¡.o.70.He insr¡ucred rhem ropraythatarthacrisis they wouldnot6nd it necessary ro fleeon ihe Sabbarh. Butthe implthat conditionscould be such as to make insranr flighrnecessary even on r

Butthe fear, bustle, and confusionthatahasty flightonSabbath lroNere nor in har mun w h rhe woflhip.pea, r. andloy that should t hara, rs¡cred dayofrest. Hence,Jesuj fbllowerswere urged ro pray rhar rhe fligo€cur on a differentday of the week.

The Sabbath in the PassioD Narrativ€s.-In all lburcospels thwhichourLordwasc¡ucifiedard died is designated as r¿Íai*¿ül, " preparParash¿u¿, Matkexplairc,is pro¡abbaton, "fore-sabbath,"i.e.. the day bSabbath (Markl5:42).tn Luke23:54 Codex Bezae similarlyreads, "ltwabefore the sabbath," instead of"ltwas the day of Preparation." lt is evithe "Preparation"had become a technical term for "the Preparatiosabbath."to At the time ofthe givingofthe manna, the Israeliteswere insrprepare their foodfor the Sabbath on the sixthday ofthe week (Ex. 16rNew Testament times, par¿s*¿u- had become the technicalname for Fridis shown not onlyby Josephus' linkingit with theSabbath6¡ but alsoabsolutely i n the Düará e"t and rhe Marqntum af Po¿l¿a¡p. a I t is the name fin ecclesiastical Latin and in modernGreek."'InJohn tg:31 the connectionof"theday of Preparation" withthe Salso clear- The Deuteronomic law fo¡bade that rhe body of a criminalbeen hung on a tree be allowed to ¡emain there overnight(Deut.21Hence, iheJews follon'edthe custom of removing the body ofa crucifif¡oma cross befo¡e eveningon any day of the week,""but even more soSabbath was about to be8in. especially when the Sabbath was a "highdSabbath evidentlywas regarded as a "highday" whenit fell withinthseason. At such a time,desecration mustbe more scrupulously avoideany other Sabbath.

I n John I 9:42 the close connectionof the 'Jewish day of Prepararithe Sabbath is also clear. lnasmuch as it was late on that day ofPrepa¡arthe toúbofJoseph ofArimatheawas nearby in a garden, rhey quicklyburthere. It is obvious that the approachingSabbarh called fbr hasre.

John 19:14. however, speaks of the day of Jesus' death as 'thPreparation ofthe Passover." This designation is peculiar roJohn. TheGospels do not associatela¡¿r*¿u¿withthe Passover."r Commentarors are

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take the genitive ,orp¿rcna as an objective genitive andinterp¡et tmeaning "Preparation/or the Passover."s A. Milliganand W.however, pointout that there is no evidence rhat the day before theever called "the preparation of the Passover."6'g Hence, it is perhinterpret the genitive"ofahe Passover" as a possessive genitive,preparation that belonged to thePaschal season or Fridayofthe PasThis interpretationis Siven by G. B. Winer: "BurinJohn 19:14 ,roÍóqxa fPara¡heué tou Pascha) does not mean the day of p¡eparPassover, but slmplyand naturally the resting-day ofthe Passover (th

belonging to the Paschal festival)."rrThe terñ "Passover," whileoriginallyused to designate the PaPaschal sacrifice,"came to be applied tothe entire festivalextendifourteenthto the twenty-firstday ofthe úonth Nisan." Inthis geneused in the New Testam en¡.14 Hence, rhe parssh&.¿ ,ou pa'.¡¿ may be ithe preparation belonging to thePaschal week. T. Zahn pointsounites the idea ofFriday as the preparation day with the time ofthehe interprets: "Itwas Friday at the timeof the Passove¡, and ab

The Synoptic Gospels call attentionto a group of Galilean

€arefullyobserved the death and burialofJesus on that day ofThese women, alongwith thetwelveaposdes, had traveled withtGalilee. They had used their means to support Himand His bandThey had followed Hirn toJerusalemand ¡emained loyal toHimtoAmongthemwere MaryMagdalene, Marythemother ofJames theJoseph, and the mother ofJames and John. Now theywatchedAriúathea,a sec¡et disciple, removed the body of the Master f¡ow¡apped it in a linen shroud, and laid it inhis own tomb. By this timethe aftemoon ofthe day ofpreparation,and the Sabbaih, Luke tellsto begin.'? The Greek verb ¿pephósk¿n means,literally, ua,darrn;¡¿g.

onespeak ofdawningatsunset? Lohseexplains,"The reference is obshinirg ofthe first star as the Sabbath comes."'¡Luke's na¡rativecontinues: "Thewomen who hadcome wi

Galilee followed,and saw the tomb, and how his body was laid;thentand prepared spices and ointments. On the sabbath they rested accommandment. But on the firstday ofthe week, at early dawn, thetomb, taking the spices which th€y hadprepared" (Luke23:55-24

The recognition of the relationof these women toJesus andministrymakes this simple account very significant. Nextto the tthey were amongJesus'most intimateand most devoted followers

their lives to follow Him tothe cross. Thei¡devotion is shown bpurchase of spices and ointments toanoint the body of their LordEven so they felt thattheycould not violate the Sabbatheven to

their dead Masier. The spices ard ointments were purchased forSabbath was over. Sundownwas too near to think ofusing themprepa¡ation. "On the sabbath they rested according to the commanask, Accordingto what commandment? the answer is obvious:according to the commandment thathas to do withthe Sabbath. Th

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.before ra¿óalrn of the last clause of Luke23:56 co¡responds to the adconjunctiondr of chapter 24:1, indicating thatchapters 23:56 and24:sentence. At the close of chapter 23 there should be onlya comma, fcarries the story onwithoüta b¡eak."'Theyrested for the duration ofthebut at early dawn on the firstday ol the week they rsent to the tomb to

They lrere greatly disturbed t{henthey found the tomb empty. Butinfbrmed th€m:"'lknow thatvouseekJesus who was crucified.He is nothe has risen, as he said. Come. see the pla.e where he lav " (Matt.28:5,

too, had rested fromHis great üork of ¡edemption, but now HeLukeplainlyret¿rs to three distincrdars in this Passion narra¡ive: t

preparation, the Sabbath, and the 6rst dav of rhe week. On the frrstoliras-crucilied. on thesecond He rested in the tomb, on the thirdHe rosetomb. Hismost devoted followersalso rested on the Sabbath in obedien

The Natureof th€ C'ospels. The significanceof what the Gospeconcerning the Sabbath can be better understood and ¿ppreciatedconsiders ihe purposes for which these documents were wriiten.It hrecosnized today rhat theyare not hisrories assuch,thouBh the,vcontainfacti'NoruretÍreyprimárilybiographies ofJesus. l hetare ratherchurr{rittenfor the purpose ofpromotingthe Christianfairh (Luke l:I-'1;JohThe¡ uere rriirenbr.omm,''edChri'oan'ru¿r,J irrspreadrng rhe goowhaiGod ha. done In Jesu\ Ch, is'. Thev ar ( Pri¡n¿rilvrheolug(alh¿nthe early church."

Thé Gospels record much ofwhatJesus said and did. we mav wellThe answer is apparent: because what Jesus said and rlid i§ normativCh¡istian.He is rhé church's Messiah and l,ord.Therefbrewhat Her¿id ion those who protess tofollo'fHimAnd what He did i§ al§o normative.

standard of beliefand Pra.rice.In the light ofthis,i{hatJesus said and did with:eferenceto the Sasreat signifrcánce.He did not speak words ¿bolishing the Sabbath.Althper torried mir¿t les ol healing ónrhar da1'. rhe'e a, r' uer e holrdeed' ini.Ihrhe.pir ir ol I he Sabbarh. He did. howevcr. ende¿ or ro lrce rhc dd\in¡erpretádverestrictionsthat rheJ ewish oral law had placed upon it. H.1., ot \onirurllreedom and helDlul.er\xe.

lr mu.rtur her be re, ocni/erlIharwhen the (,o'Pcl. r ei, dedthcsdoinss or le\u'. rhe) dl.u, fflhIed rhe ldirh¿nd Dr¿, ri.e ul rhr ear lv ( h*.,i'r. in r¡e boul ol {rr\ likerr.e gi.e.'idcn, e ol ea, lr ( hrisridn

pra.tice, and to this bookwe now turn-The Sabbath in the Book of Acts

The Creekwordfor "Sabbath," r¿á¿¿¡"n, o.curs ten times in the Grethe book ot Acts. In the KingJames Version it is translated as "Sabtimes,¡'and "week"once.¡'tn the Revised Standard Version these figure"Sabbath' eight times and"week"rwice.',

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. p¿ssa e asser s r ar r e ounr o t ves, ; here rherook pla(e. isnearJerusalem.as¿bb¿rhda)siournelaway."fhisisrheoin rhe Bible whererhe phrase "sabbarh-daysjourney is tóund. Irretdistance a Jew (ould rravel on rhe S¿bbarh accordinq to the resularionbv rhe scribes. fhe Mishnahgives rhe distance as 2,ó00 cubirs}rhe diwas to s€parate rhe ar k fromihe lsraelites in rheir manh¿round leri(3:4). The pasrure l¿ndslor a disr¿n(e ot 2,0OOcubirsoutsiderhe c ¡rlv walcities were also assigned ro rhese.iti€s. Fu hermore, the camD ot isr¿eout of which no lsraelirehas ro go on Lhe S¿bbarh 1Ex. t6:29iwas het2.000 rubirs beyond rhe r¿berna¡te. There is no eviden( e rhar Jesus fetthis scribal inrerpreration.Withthe ex(eprion otrhe mention ol rhe Sabbarh bl l¿me. ar rheConleren.e lAcrs| 5:2lJ, lhe remain¡n8reterentes to I hiiday in rheconneoed wirhPauls missionaryraork. The Sabbarh ir asso(iareloundingot (hur(hes in Pisidian 4ntioch «hap. l3:t3.521.phill6:ll-15),Thessaloni.a{chap.l7:i-9),Corin¡h1cÉap.t8:t.a¡,and,atlhe wesrern re\1. Ephesur §erse I9d r. As a lovalJe$ (chap\. 24: ¡4:kept rhe Sabbath. He enrered rhe synaqogues nor onlv to re¿, h but torh¿r day. Nor is rhere anv hin' rhai he regárded rhe óenrile Chrisrranobser\e some orher d¿v, such as Sundav. as lhe weekl) day ot resl.

The Sabbath S€¡vices itr Pisidian Artioch.-ThecosDels mdke iJesus began His publi,minisrryol preachins ¿nd re¿ihinq insrnagogües.e A(cordingro rhe book ot Acrs rhC aposrle paut a;d hhfollow€dth€ same praitice in rheilmissionary wo¡k in rhe cenriImmediarelyatter their ordina(ionar Anriochón rhe Oronres RiverBarnabas sailed for Lyprus. Ihere. shen rhe) drrivedar Salpro(laimedrhe word of cod in the synagogues oi rhe lews (Acrsworrhyol note thar [requentlyin the book ot Acts, syn¿eóeue oreachiSabbath a,e linkedrogerher.q The ear liesr spetihc meniio-nof rhis , othe account ofPaul's and Barnabas' mission tó pisidian Anriochin the lof southwesr AsiaMinortverse t4ft).fhis tirlevidenrtlhdd a tacommuniry,and on rhe Sabbarh rh¿r totlor1edrhelr ¿rrirat rhe mi.sronainto the synagogue and sat down.". As devourJews (hey parIi.iparedin rhe 5ynagogue worsh¡psenn e.

ume (ame lor rhe sermon. 'atler rhe reading ol ¡he lawand rhe prorisitingmissionaries wereinvired to speak a.iwordor exhorrarioi.,.isynagoSue rerm for a homily.. Tleáddress rhar Paul gave in response ro lhar invilarion.atong w

gi\en by Perer. was used by C. H. Dodd ro reron:trut r rhe (¿npm¿."ormessage. of rhe early chun h."' We rannor enrer ¡ntoa srudv"ot the lP¿ul s address here, bur we ml¡sr nore rhe knd ot audien( e rhe aDosrllhe reartion ro his message. It is evident rhdr rhe wor\hipersin rheronsisred no( onlyot lehs, eirher by bi h r¡r .onrersion. bur alsoGen(iles who were arrra.ted b) the monorhei\ti(rheo¡oe and hiprin(iples ot luda¡sm. Pauladd resses his audren, e a" - men oi l....l.",iear God (verse l 6). Againhe ¡eters ro rhem ¿s.. brerhren. sons ot rhAbraham. and rhose among )ou rhar tejr cod (verse 26). Ihese Co

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,circumcised as a mark thatthey had fullytaken on the yoke oftheJe$isamong these devout Gentiles that Paul's missionary preaching enjgfearesr success, as rhe remainder ofthe chapter sugSests.

The presence of these Gentile worshipersin rhe .Jewish synagogSabbath is very si8nificant.Lohse has correctlv observed:"Beyondth€ ciJe'rish communities whicheverywhere in the Diaspora sanctifredthethe God oflsrael many god'fearers and proselytes also kept the Sabbathrest.""Even inOld Testament times the Gentile"sojourner"lg¿r) whothe Hebrewswas comñanded to keep the Sabbath..' Ihe God-fearersday, of course, lived in a vastly differentsocial environment.Neverthfound theirway to thesynagogue on the Sabbath.

At the conclusionof the Sabbath service at PisidianAntiochthetheir way out begged that Paul continue his subject on the followin(verse 42). The KingJames version, based on the l¿Jll¿r R¿.rrr& ,staterequest came from"the Gentiles."But the better Greek manus.ripts dorhe additionof¡¿ ¿rrr¿ at this point, and we may safely assume that thereJews and Gentiles among thepeople who made this request. Verse 43,us that manyJews and devout convertsto.ludais¡rfbllowedPaul and BThere is some uncertaint)reg¿rding the meaningofthe Greek Phrase t

as 'devout converts to Judaism." Does this ¡efe¡ to "Cod-fearers"proselytes to theJewish fáith?Probably thelatter is intended. Paul andurged those who were especially interest€d in Christiallitl"to coniingrace of God."

"Thenexr Sabbarh almor the whole cnv gathered togelher to hearof God' (verse 44). Evidentl,vthe Gentiles who had attended the serlipr€viousS¿bbath spread the eord totheirneighbors withrema¡kable ¡doubtfulthat the synagogue could hold such a croNd, andperhaps ssrre un¿ble ro ger inru th(,r i,hn »n¿gogue In ¿r\ (d.(. Iheirani¿,ou\ed ¿nd rhe) \rronBlyopposed Ilte ¡ed( hrng ,,f ¡hc Chrirri¿r¡n,i

Pauland Barnabas told them plainly thatsincethey were rejecriDgtheiropportunity,the message {ouldnow be presented directlyIo the Gent16). As a result rnany Gentilesbecane Christians, "and the wordofspredd rhruushuu¡ ¿ll Ihe resion ( erse 49).' ln ¿ shor i rim<rhe rpo«lirrrere expelled fromrhar area and madero Iconium,where they again "ente¡ed together into theJewish synaSogipo ke thar a great com pany believed, borh olJews and of Greekl' (cThere is no mentionofthe Sabbath in the record, bu it mayneverthelessbeen on the day of rest rl'hen thiso.curred.

The Sabbath Day in Philippi.--OnPaul\ second missionary tour h

as his associate. 'fhev were workingin Asi¿ Minorand had come to TrPaul had a vision ota man from lfacedoniapleading," Come over to M;nd help us"' (chap. l6:9).This lisionw¿s nrterpreted as a call fromG¡he narrow.onfrnes of Asia Minorand open up the continentof Eurspread ofthe gospelr "Andwhen he had seen the vision,immediatelyweeo on into Macedonia, concluding thatGod had calledus to preach the(hem (verse 10). lt is to be nored that inrelating the slory Lükechanges

¡07



mssonares a roas an accompan e em o pp .,,The missiona¡ies recognizedthe urgency of the call animmediately.They set sail f¡om Troas for the island of Samoth¡acthere sailed roNeapolis, the seaportofPhilippiin Macedonia. Whenin Philippi,they spent some days in this "leadingcityofthe districiofand a Roman colony"(verse l2). When theSabbath came, they fouwhere a group ofdevoutJewsand God-feare¡smet forworshipandjIhe KrngJ¿mes Versionrares: Andon rhes¿bbath we senr ou(olrirer side, where prayer was wont to be made (verse l3r. lhe hor"prayer"(Prosel6hi)cñ mean not onlythe act of prayer but also a plaHence, anothe¡translation is possible, as in the Revised Srandard Verwe supposed there was a place of prayer."

There is no consensus among New Testament students regardiplace of prayer was. Some hold that it was a synagogue-,3 But the f

mentioned as attending the service, apart f¡omthemakes this interpretation extremelydoubtful.It may have beenperhaps an informalmeeting place in the open air.rm There the misdown "and spoke to the women who hadcome rogether" (verse l3

Paul's frrsiconvert in Europe was LydiafromThyarira,a dealwoolencloth. She isdescribed as "a worshiperofGod,"which suggestsa Cod-fearingC€ntile.Sheand her household (probably includin8emservants) were baptized, and she inshted on enrertaining the missiohome.Itis possible that Euodia and Syntyche, meniioned in Philippalso have become converts at this time. I t is again worthyof nore rharJews in worshipingon the Sabbath.

Thr€e Sabbaths in Thessalonica.-From PhilippiPaul and Sthe great militaryroad, the yi¿ Eg?rr¿o to Thessalonica, "wherethergogue of the Jews" (Actsl7:l).In his Gospel Luke mentions thaarrived at Nazareth, "where he hadbeen brought up," he entergogue on rhe Sabbath 'as his cusrom was"(Luke4:16). Exactly rhesion is used of Paul, who went intothe synagogue "as was his customFor rhree .¿áá¿r¿ he disroursed uirh rhe Thess¿lonians lrom rhe s¡plainingand provingthat itwas necessary fbr the Christ to suffer anthe dead, and saying, 'ThisJesus, whom t proclaimto you. is the Ch2,3').

S¿¿¿¿l¿ in verse 3 is translated as "weekJ' in the Revised Srand$irh sabb¿lhs ind foornore.l his¡ lheonlyrefl¿in\es Iesl¿menrhe useof oáB0arot,¿áá¿r¿l¿splur¿t in meaning¿swell¿5in lormit should be translated "Sabbaths" here, though the word can indicatof time between Sabbaths, i.e., weeks.'o, Bur ir is evidenr that PaThessalonica for a longer period than three weeks.,o Fu¡therPhilippian lette¡Paul declares that rhis Chrisrian communirysent hThessalonica"once and again."re Hence,the account inActs seems tohis labor inrhe synagogu¿. As rhe resuh ofrhar l¿bor some ofrheJeChristianity,"as did a great many of the devour c¡eeks and noileading women"(verse 4). The fi¡st Thessalonianletter confirmsrhthat the Christiancommunityin Thessalonica was largelyGenrile(l

r08



.Berea.-whilethe Sabbath is not mentionedin connectionwithPin Berea, the¡e is a reference to his entry intothe synagogue. Many ofthrhisciryaccepted Christ,"with notafew Greek women ofhighstandingmen" (Acts l7:12).

The Sabbath ir Corin.h.-Aftera disheartening experience at Athdrrivedar Corin'h.where he soughr lodging ¿ndremunerari e ldb.r.horh inrhehom€ol AouilaandPrir, illa.ior rhe and hewere Lenrmam¿ny exposilors inreipret,learher-uorker.,or'r¿ddlet' rA(rsDurinq rhe week, ¡hen, he rorled wirhrhese Ieh;sh . onver t5. But on ever

he preárhed in rhe stn¿sosue. "and persuaded lews dnd Greeki rversWeirern rexLol ¡his rerie ña,lr. Andeoingrorhes)nagogueever)Sargued and introduced the name ofthe LordJe§us, and persuaded notbut also Creeks."

when Silas and Timothyarrived withnnancial supPort, Paul wdevote his fullrime to his miisionarywork.Hn strong emphasis onJeMessiah aroused opposition on the-part of th€ unbelievingJews H€found it necessary ió leave the synagbgue and carry onhis work in.thluius lusrus, neir door ro the slnigógue rte¡.er 6. 7). Amongrheberamé ronverrs ro Chrisrranrrlwas Crispus. rheruler,'trhesvn¿gog8). Paul remained in Corinthfor a year and a half (verse 11)On his Ba\ ro Palerrne he made d br iet §¡op¿r l.phe§uc where herhe syn¿gogue and ¿r8ued qirh 'heJes. rverie lsr. I he We"rern rexrhe words "and on the Sabbath."

On his thirdmissionary journey Paul again visited Ephesus. Tstates: "Andhe entered thélynagogue and for three months §poareuins and ple¿dins abour rhe kingdomot Cod (,h¿P l9:8,.Alr"'"r¡r¿réwfroñ rhe.rnososue ¿nd, ¿rrr€d on his uorI in theh,llofTfor ¡wote¿r.rrerqes9, ior. lheresultsa."rhar¿llrheresidenr§otfrhofl ¡\si¿ heald rhe hord ol lhe Lord.borhJew' dnd L'reek' rver'e l

AlthoughPaul found it expedient to withdrawliomthe synagn¡-rmber ofóccasions, it is evide;t that the Chri§tiansdid not at Iirstteparare rhemselves Iromlhc sln¿gogues. Belute he betame a Chrrhrmsell t ent lo the high prie.i ro gel letters to rhe svnagugue\ ofauthori¡ine him ro ¿rre"r rhe Chri\rianshe tound in rho\e s)nagoguemen or wo"men.¿nd ro bring lhembound Loleru\alemrchaP 9:l 2)'did n,lryer (ons(irure ¿ 'epa¡.re group independenL ñt rhe Jewi§h.ongregáLionsr,ompa'etháp'22: l9: 26: l I r. Ol t our'e rhetimedidcrheiwe¡e lor,ed ro leave rhe lewi§h\lnagugue§.

Thc Sabbath and rheJerusalem Coñference. A' more and morioined r he Chr isrian mo'eirenr ' rhe que.rion otwhdr should be expe( rr¿me ¡o rhe tore. Must a Cenrilehrrt te¡ ome a Jeu belore he.ould beChrbti¿nrWha¡ qas to be rhe ba.is ól leUowshrpberween lewi\h¿Chri\rlan'¡Manylewi.hChrtrians, parri¡ularl)rhose wirh aPh¿ris¿

' ieu, m¿inrained ihar ü(nrile\who $anred robe Chririans§hould rshole yoke otrhe Ierdish lah.-lheir mes.ase r. L,enrrle(on errs w¿':"¿re (irium(ised a,.ordins ro lhe t urom ol Vose\. you (annor be sar

109



wholeJewish law----oralas wellas written(verse 5; cal. 5:3). paul ahowever, maintained that c€nriles should notbe saddled with theJewish lah.rG

TheJerusalem Conferencewas called toconsider ihemarreranddecision-Representatives from rhe Gentilechurches wenr up withBPaul to the apostles and elders inJerusalem (AcrsI5:2).AfreiconsidePeter set forrhthe argument ¡har rhe fundamenralprin.iplehádsettled bv rhe HoLSpirir. whohad come withequ;l pow;ron uGendles and circumcisedJews, indicatingrhar the, we¡}on rhe sah¿d accepred rhe Cenl¡les and cleansed

rhei¡ hea¡15 by rhe Holy Spirhey put rheir fair hinJesus. Should rheChrisri¿ncommunirlgobejorequired (verses 7-ll)?'o'

Barnabas and P¿ul rhen rehearsed rhe slory ot rhe mira(ulowonder s rhar God was pertormingamong rhe Cenriles (verse t2). Ihwere an ¿ttesGrion ol Cod s a(cepunre of ihe mission ¿mong GenJamestheleaderoftheJe¡'rsalemchurrhproposedrhefollowingdjudgment is rhar we should nor rroublethose otrhe Cen(ites who aurwriteto them to abstain fromrhe pollurionsof idols and tromun(hasrwhar is strangled and lromblood trerse 20r. Thi\solulionwas ar.eapostles and the elders, with the whole

church"(verse

22, R.S.V.).Howshould these pres(riprionsjor Cenrile ron\err5 laid dconferenre be regarded¡ Are we ro (onrluderh¿r rhese were rhe omoralstandards riquiredofGentileChristians? W. Gutbrod has aptlthat rhe de(ree should nor be regarded as ¡n any sense a miiimabs(ract of rhe L¿w hhi(h in a kindot compromise rries ro makefundamentals of the l-awobligatoryin place of rhe wholeLaw.",Jerusalem Counrillaid down was rhe rerms tor Ie¡lowshipberweeGentileChrisrians. F "These

'equiremenrs did nor provide rhsalvarion or ot(hurch membershipbut of a wort ingagi.eemenr tor

lewishconverts -

',Practices thatwould scandalizeJews were singled out. prohibitidown thatiheJewish world heldto be bindingupon allmen. C,eavoid the pollutionofidols,i.e., ro abstain frome}ingrhe fleshofanipagan sacriñces trerse 29r, whichmighr impl¡a sharing in paga$orship. rr Se(ond. (hev were ro absrain trom btood. whnñ » mbóli,belongs ro Cod alone.,,,Theywere also to abslain from rhe €arins osrranSled animals, inasmuch as the blood remainedin rhem. ,. Fiñaltwasforbidden.whi.h in(ludedany tormofilli,ir sexuat inrerrourseof (loselyrelared persons.Lr,

Though rhe (exr underlyingrhe Revised Srandard Version isroto the Wesrern rext. the ¡¿trer ol A(rs l5:20,29 is ofg¡ear interest.sords and lrom whariss¡rangledandar rheend ad?s a nesarive

golden rule: and not to do roirhers nhar rhel do nor wish d"one tabsrain fromblood (an be inrerpreled as forbiddinsbloodshed, iThusthede(reescanbeinrerprereda5forbiddingrherhreetardinae¡es: idolarry. lornicarion.and murder. These ptus the addirionof rhtin negative form)r¡anstorm rhe prohrbirioniinto purety erhical d

I t0



Sabb¿rhinlhesvn¿gogue\"(versc2l,.lhesigni6ianLeotrhi..raremevariouJy.in(erprered.One explanariongivent rhar sin, e leus are intheCenlrle.shouldrespecrrhereprintiplesroa5norroc¿LisecunstanroIn eve¡y city the¡eare synagogues where Moses is read.^ A second-explanation is rhat Moses wouldsufferno toss by not reqGenriles ro observe rhe hhole le$ish ¡aw. for rhe\e Genrites h¿d ne¿dherenrs otJudaism.,, Anorheris rhar rhe voke otrheJewish taq ¡placed on centiles, for there ar€ enough preache¡s oiMosesatrea$n¿8ogue\ (rery sabb¿rh. A fouflhinr€rprer¿rionis rhar rhere

oppo'lun¡r for Cenriles roknow rhese basii pun(ipte\.ior Moses wriread every Sabbath.As poinred ourearlier. rhe edrly Genrile Lhr¡sUans, ame tr om ..God

whu were alre¿dr wurshipingin rhe s nagoguel on rhe Sabb¿rh. Ir is evithat Chrisriansdid nor immediarelysevér áll connectionswiththe syHence, the best explanarion, in our view, isthat the ferusalem Counenjoininganythingnew or srrange, bur rhar wirh whichtñe Genriles woulbe familiar,throughthe reading and expositionof rhe Mosaic lasynagogues.rr?

It is signiflcanrrhar the matterofSabbarhkeeping is nor menrioned a

at this conference. Had there been a movement on foorto do away\abb¿rh or ro ( h¿nge rhe dar ol wor ship ro Sunda).'here

wouldno dobeen conside¡¿ble deb¿re and blrer ronrenrionon (he parr ot rhe large nJewish Christians who were "'zealousfor rhe law"'(chap.2l:20).óentnor ¿dmonished ro respe¡ r (he s( r uples ot rhei'Jesish brar hrcn wilhretrhe Sábbdlh. Ihe \ilen,e ol rhe conlerenre on rh¡ subler r etoquenll)(the continualobservance of rhe Sabbarh by borhJewish and Cenrile C

NOTESrAdlflcdap¿nJonoIhFnnrl¿ rn ..dt'nt BLr..\Drb,L,B,¡nd Rob.ñ s

cúrú¡,nth.\al.,krnt¿11od74tdhth\tú\ttuútu-¡.ñ1.¿¡w.t96t,p¡,.4t,1,:-:opp. \ I Ruh-r.en,aL4rd,dr¡..,ú.\^1^h4\tath,t.41to Hb¡o-,¿/,?7.4¡,/¡,N¿\n\,["\rF\u¡hqdno¿rdr,'..rr.\'.un,nH"n.1r,o,¡ld.lrt."ndRoe--\ertL\.tErulL

dúsn, hrH.ni.\'ur, lone ri \..'J lo{0,,D. tiTqito.cDh H(n,r lh¡rer Ait4h.LuÁh17,¿'m,,\rk\',a,r.l38a,.pproi,rob$¿rT'3¡'e'.iLi,4¡l¡-tt.h1.ftmdú.\dr;ñda.\^tiorL 4a¡tt,t"\.¿\n;itmo w'th¿mI a'n.r¿ndl.r1 6rcmo-n,(h.,." qs7, "bb.1.(nnh,i va,u/¿-4I^r4 lt tht itt t.uút rd c.t rtd,nbu,ch. tq17,.o;999 {od'rbrÉlru,nn.')ufrheeldcntr'.qrd'1r'hFflobhnor'n(cnLl,nr-vrMrti 'sire¡,¡B. I^¡4t. a\wú1 n Lh, t,ry\ \'a l.ka.nt 1 ot ¿nn'o7 t, DD. t2, t:6.'\ld'r ?3' l\fll169Lule2a:l l.hn20 c:4,' 2r,: r ." 6,6Md'r12:. s rrr r¿.-3..vr t.2t:??:,.¿{,1r.4.Lutr4t4.¡,2l1 .o,A¡Ftrtr\ rc 2t.26.20:3. t0: l5:3¡ ¡Jbr,'ro'. o" a¡. L {03.lrmBHop. \lnú.run dnd \B?t tttr... 4 Ltnq, at \a ttdinburRh, l96 ), J:zij, 27.

" se w.rf{d. s,\r¿re.ou\ov,,F'/¡t'/'73Jl.n

r_Lu\lr'edlrúmir.' 4t1hotnd tp¡.n-d t¡nda\onú.t, p., í..rdnp t¡ \ / r?tombu,en. ls22 u llRI P;rph I r hl - LLr,' $ ^t4an Btbh t ¿Dqha, 1.2\ \.tPr K t.\4t,1)1t t d¿. ha1\c,¡nd puDd lq7r, Do 3a $I lohñ tu;n¡,d srmpr . "srbbrh_'t"n*;tuut\d,"t:,¿ Bút, Ln ,r¿r'¿?d,¿,'i¿n. Rcpdr, tral.q.tr. rx .ur¡VrhñrhShdbb¿rh 7 2 tDtrnbr)

rr williamL rln¿, rÁ.c6y'¿/,aftodi¡g b Mart,I?ctc;ra¡d R¡pid(,t97{), p. l15

lll

LESLIEHARDINGELIBRARY



u ¿ Lo Lhe otfiL€¿x¿' hR,¿rher n c e, e¿ n. r,' Hc,m,nnI \'rl ¿nd P¿ul Bnle,Rl.D ¡m{¿¡u e{ U¿úad rtkutñt ¿ufalxñ@titq\Mt^hamt\Munkh,lq22,,,:b19 LduddLohk."oogBd'óv,'/Dv,0 M¿.mun.d.,Pek, h Lqúoed,n I Fdrri l U.lr,'¿r.,"¡¡,r'r,/.¡turrPu"l¿nd,O'¡Á,I¡rl'flr¿bb,nn¿lqar"mrncciDr.«'1qrhéqme@'n'olIch((''rr,.¿ndB'lhrbc,L., w D D¿\'6.,",¡,la¡¡{o/¡t(..zd@¡tvd,¡'Ldnb,dSe.l9o4Lpp105.10{.D¿.Tahút dn¿ Rdbh¡i. tú,nn lN€$ Yorl^. I 956). D. 6¡.,rvcl'ha,tx3fl2-l7.rB.kk§hrbbrd,t:r'hah,:,f t-h... qP. r¡. p la

r B'u,; v Mek¡r'.IÁ./^r¿rt¡,\d/.(n¿¡'N,Ps\.'r lqcq'p 5u:5 Mshn¿h Y.mtE 6.s Butu. H. Thulmoro.,Ir., .d., cdr, P¿r¿l¿& (Nes York, 1957), p 5 l. n. Man 12:,r rihle, o,d¡, D 25, n 193.t3 In'h. l¡ J¡ui€ Lule b I b¿ _1o i.\e I'f. o'ro déqrcl i')F C L. B Li,¿nheld, lt. üorr'l

^¡¿úñr to \añt vat h \t al tbt <t

\¡ Hrm,hdH. Hobbr Ii7 I ;Mtmot rh' L^pd.tt L*t'j\ ¿nd R¿p'dr. 1q66,. p I l? r cúu sr¿hlD. "ómi'rf,.IDNL5'423.\rr r Bn . N¿ ü¿,mrHú¡4 rt ondon. t96o pp t7q, 174. f.$ Mdroon,IÁ.Car,¿r Ier\eh Yv't, lqI .pp'b4. lrj{q lriuknf A'ndr, /á,6ai¡,4'.ortvn t t ut¿ tst ljuir,lqr6,, p i2o'\c B uat¿. tt,Lú¡tltt\¡Lw. P.rvta Ldp.l | ñDtnbna

'B¡.1i'4rlq6l¡.p r7{.sfx 23:5. D€ut 22.,1 i s'r¿. and B l¿rb..l.d d¡ l:629.q B,u.e.@ ñ¡. D tos rh;s¡bbr¡hreqúldúo' ror,hcoumr"n,uñn.u,qoee\.ñr

(nr€{rhd',rÉ Wirh , erc-.ne ,o h úm"n.',

er menr or ¿n'r¿l. on \¿bbarh rhr ' Oam¿" ude N"E¿nih¿ll¿sxr¿b€¿nrooreb,rrhon,hes¿bb¿,hddt And,l.r.hu'ldr¡..'nro¡.n'rrI'ntroúron'hc(¿bb6'h"llD\1,(\"ñ"\,14Dtt¿wo\,td rIax¡a¡,Bd"mo'".lqb2l

rq MGrrexru¿¡.nrú¿rrácred,h¡rlvhn5 sb,a,¡b.ú' 'hrdlqd,'oLbhnP rhehra.Éno''heañftldlobbbr*dnúiDrub¡btr-¡n¿,e,ndlelos'h¿' ,"Di'n'urhltcirl'¡'flf¿{ cr¿¿L m¿iur',Ds ol rh. Co'\E'1,P6 } A BL'DI{{411, \;r dn.. o,.ú"nr,"tdlOldüetruetexrolú. Vulr"-,orú;(u,ehndn\ "¡ orrhcr oD'i\e,tio1"Mo'"rh¡n

'h"nrrñ

."nu,nnm¡r "'ú;re' . ¡nd obel' ¡r bflnq"u r '.rú"he,mv'r tr,o1u'nr¿ nurbfl;;J. ;",r ..",".",.,""rhre or hhrh ¿re ¡uLnlonhn{ 5€. Yóñ.3.bi\'B.l and B'lle'b«t,@ ¿¡, I or,63q, q r33¡lrr shább¿Lh 7:2: su¿ t¿nd B tcrbe,L.¿ti,ü.,2.154.161\¿ L- H- Da<ld, ¡ú tatt.@m ot th. ¡;uah Lo\r¿ ¿ñhn¿(? tr\3'.p.t2rar M(hn¿b N¿¿rrim1:Il.r1 Shabbaih 13 3r l§:2.a lfoñ Mon*Th. CaNl

^¡ordt{SeJotr rlc'uand RiD'd..1971,.pp.403.40o

s cl shabbeth 1.1:.1.re l4hsc, ,r. a1., p.23.{Frovdvrihoi.,a c,rtur d t\t c^p4 a..o,d'npto \ ,ri ,¡/a llnn¿o¡. 1q60. p.' *. Al.r¿nder B¿lm¿'n Btu.a, rhr \rni,p,(n.úlr. t t h. I 4a nú' CPtl t^tonat.N@llrcr¡nd RrDid:f1942)lrI 291

'? T1¡. onhi¡n¡nú

rN€d ro, rhe reê mrhe nn .l.oDr'ru.

ol x Ltt \|dnd -\\\@LO\'nr¡¿"l¡'o4,re'hen.L{uu.ñnrúeR"nL'n" nBUl;,',nlQ01i''n'plu'rl."q4¡ló'd¡úDr€r.L.Fenbn.r¡¿Lo,kl,r'\M¿hh,PnLnLâ4¿o,Mk,^rB

$'noúqhri (.'Allen,{.tre4r,úfíEardttññah\ont\.Lai,/¡,,a¿,¿ir \,¿¡¿t¡ l¡hs- d. ai- D lr.s§,dr[¡;¡ ¡ r;rÉ,r d d r:q51r ¡h.m.nf lohnon o'i Mrr24 lq 20,IB,7 \47 r'lhn,L, r¡, {s. \t*)?,t ht

Md¡ñ¿ (¿nbndc.: fne.. rgb ,. o 139.A[rdPlumnfl,Ir/xendlLonwtk\dthv¿ /h,2d ed tündonllonnll.ip. n3. q1a: t¡hs. ¿¡ .r.. p rd .".,t ¡nd B'lh'bc,l^.,P

'" vr".i7:62 Mat 111¿. Lúlc 23 i4, lo\n rq r{.1r {2fl MorÚ,ó d, o,316,'ldmc.HóprMouhonrñ,rcó.8\t¡lgzn.tr,v6atul4\olthtLu.rI..kq.¿¡' Éñ

Morn\,at .¡ , p 116, n 97-6'tóKpht\ Annquin4al ú. lrut t6_ 6 2_

d M¿ñd,m ot PoLt otu 7. |-''$ É vme f'¡;,¿; Dr'tud¡ ¿r r¡J /.¡¿ñ.{ lvd ( rl¡ndon. loaa,. e ¿¡a6 t...ehú\ | ar ól dw |tu\ a \ 2")ldhinA. Abb"tr.ro"i¿nruü¡¿qtu¡ rl¡rdon. lqubr. DD.92.93.Útu'e¡¿ñolc,((Érmlrlo«\\ca'or,AnlnFadúrostittn\óolkú .tn4th.d.

140' Plurnrr, ¿,6@a l,,dd',¡ ¡o §. /o¡ r(¡mb'risc.I¡s lo?3) p. \7c.dn¿ m orhs uilkmMill,€a¿nd lt Un', Voul'on./,¡7ü@rIo/d,,s¡ol¿á4rêh\u'1,133,0alRóhe'Lónw,dPrtu3'"r¡.r¿r¿kña¡r\¡ h|lle.l 0:lq13ri¿99\cc'lhcO"r'n.nr'hcfü,h¿rilr'brAI B. H'xFn\.n ./ r".¿ed L¿7. l(lq_4{i'.c.pet-'GorqrBenedr'winr'.,1uB;ú'¿lrh;tdtdofLht\a1^kña¡7'hed.,{ndu e',|

2



_ . : . , , . . .1. Í:neo¿ar zahn. t ¡odtdiñ ta ¡,¡¿ N.ú Tahmi (G.and R¿pnh. 1955), 3:296.)6 M¡(27:55.56 Markl5r40,4liLulG 2319,56.:3 ljhr. d d¡.. o ?0. n ll9p r r,rtui,¡;.,i'-d,nS.o R"b."{n u¿hd¡p 33\¡..\ r,.n¿ \é'mp4f..'s i;; ,a;,,.;,,," ..* ,..*--3ioNor nm ,ndnr.. c|rn' u' d'.'/ nn or 'imcA 'l R.hc'E

H-*,ñ;"¡,\^r/dcuhm'o¡ú¿ü(t?,r¿4,d,NehIo,r,l9r,,,r'r,11.¡,.R.r"on.Ú¡¿4l{ ldm W.bne . rirA¿nl \ru ;\ a t]vc-'\ t ^'arat \ñ p . '¿b4 '. p b1 qJ¡'r¿'n

H. F D¿n¿¿M¿nr6. I r¿iu¡ ü,aq-, ,r,¡,,,24 ra a.'¿4u t l\cE Yu't. lq$' p ol

- Hc1.\ a'|rt¿- th. c-a t^kryd,¡rl .d. rBüro.. lñr2¡ I 664

* i.. ;;.. co,s. rld"'L-dd, A 1 ]vr@ ot ttu t tr /.uryd rc,¿nd Rrlr¡l\t\1 a . PP 11 1'' RJDh vdrin,N /. ¿ryr¡ ¡¿rd¿ii¿sl '"ñd R¿Pid' l97r'.1 l0

s A.,i rr2 r1 l{ 21 42.44: \\:21 16 r1 r7:2i r3.4" lhc'.h¿ns¿ ¡¿ m¡de l,om ldbbi h' .u "h..L"rA,h 17 2ú Mrhn¡htn,hE { 3.8{ i'l¿rr. ,1.23. 9 lt. 12.o, l31{,Md. ,'21, q9:6.2, LLrc4 l{. loo.b. l" ln.john 6 i9 l3 7flA.c 9:20i 13r5,6, l1; l,l:lilTrlll3:4, l9: l9:tr, cr.etera.q ch¡. ll:la:16.13. ¡, 2: l3:a. l9d" L A- Doddtht Ar^toL.P,to 'D¿

i¡l /a D' 'era.¡¡ (\.$ \o l [1944]q rn ¿rlrr "nL.a ülr.seAlBll'1.2,1'lbl4 174, lr 137e5 t¡h(, ¡', dr, p. 13

* ii.l;,.;;;;;;. tr-",""\, ¿rcnen'n,or.\Bc/dF'. "H^'nsdidrén.Lr'hrn ne'erd," ", ,"d ". r¿.oe;ired rh¿r úr tirdhddi¡.hlJ. ro "\"nxch/r'\o""in l\la¡darir

§s Hcinn,hú;es.r. nodniro@r, trNI,2 3n,¡q &rlH¿,nn(hRenarórr .noro¡óq. fDlr 6 602

'úB¡ü.r. Arndr. rnd Cincri.h.o, a¡ p 720

,r .1' arJi. /t¡.a,/-¿., . lrúirr.( hr.rü 1.i4.p.q24tot Ct kv.23'15; 25'tr.ror I rhe$ ,'q 2 Th€s.5:7-10.

"' §ilhe n Nl'.1delB.'G¡\oro'ó..rr\ I. 7 1oo i4'' t ti ü..r i'.*r"l'c,.i ¿,1,"' rh "u'd'' ro"ndlld. "'n { " h hem "r"' l^- P"Ll tr r{"

houlrl remañ 'ü(a rher \e c trhen ther btl'(\cd-_i;_v;,;ir;; ,h. Ú"'"- *\, rqn. "cld\hén i.ldc, hda,-n.c' rd'o'hehu'd1'porenb

ü tl' curb'o¿. vó4. ,DNr,41067F roh,nne $¿Er ¡¿t¡a,,i¡á'u?a r\rh \ u'l loio lrll.'ú i,ó,e" ndun rjdd /¡, y6¡p, ria,¡'ronJu' d d \rh Yu't 1064. D6lrrc* r-¡. r7:7'l:2 aora lff: l0'r, a*n. 9,4, Lev. l7:loftrDeur. 12,23.

"t Rnrer/¡.

¡¿r,,¡tu

¡rü¡rJ.DD.3u0,tol

, i;ú;.jÁ:i;",¿útl,-./i'+u,r,-r¿^," rron.'"".r"r r: 'rp"ñrdú'rnd RrP'd'' r' i. ¡ Á.^q,

^ ^ "1h, Ar,i"- t u PdtP i aan rd^ n ondun ¡nd \c\ YorI l'ql1l1'2'I

113



CHAPTER6

Sundq in tbe Neut Testam

walter F. sqecht

I itrANYChrisli¡nshonesrlybelieve rhat lesus ¿ nd/or His aposdesIVI¿"y.r rest from rhe seJenrh-day Sab"barh ro rhe 6rst dá¡ ot r

Sunday.-Hence, after examiringthepassageswhere the te¡m "Sabba

rhe Gospels ¿nd Act5. larr ness démands rhat no¡i( e also be (aken ol rhrhe Nei+Tesrament rhar speak ol rhe ñrsr dav ot rhe week. Odesignaiion "Sunday"is noi used in the New Testameot. Rather,de"i[naredby number afrer rhe manner ofJudaism

Íhere aie seven oreighrpassages in ¡he New Teramenr lhar speday of the week. The exáct number depends on whethe¡ one accenitingofMark(16:9-20), found in a large number ofmanuscripts,pa¡ r oirhe second Cospel. Allbur tso'ofrhe passases rhat menrion rihe week are in rhe cóspel. and reter ro rhe samañrsr dav-namel

whichour l-o¡d rose fromthedead.

A((ordinsro the rerimonyol all four Cospels. rhe devored Caliwhoarcompañied lesusro Jerusalem wererhe6rsttoreceirelhegooResurre«ión. C. E. B. Cran6eldpoinls our tharrhe prominence ollourGospels goes a long wa) torard aulhenli(alingthe slon as arhisisaféaruréwhirhrhiearlyChurthwouldnorbehkel¡ toinveculture women were ineligible to beara credible witness.'

The First Day of the Week in M¡¡kInasmuch as Mark is usually regarded as the earliest ofthe Gos

Iogicalto begin withits accountof the emPty tomb (Mark16: t-8). Co

account Cranfield¡emarks: "Thenaturalness of the frrstpart (esp.simpli.itland resrrainr of verses 5-8. and the surprisingfeature ofsileñ<e all poinr ro irc authenli(ity.It reads likean evewitnesss adramatization of a ¡eligiousconviction."'

Markspecificallynames three women as among those who had fin Galilee and ministered to Him:MaryMagdalene; Mary. the mothe Younger andJoses; and Salome'(chap. 15:40, 41). These thremany oth¿r wome;, wirnessed the CmciExion,and the rwo Marys

114



.as'1he day of Preparation,that is, the day before the sabbarh" (verse 42).ofJesus'burial became a part of the central rruth ofthe gospel as Paul prc(l Cor. l5:4).

"when the sabbath was past,"6the two Marysand Salome purchasedoils to anoint the bodyofJesus. Thispurchasing was evidentlydone onevening aftersunset. They were unable to completetheir service of lovebeloved Teacher on Friday beforesunset, and so had to wait untilSabbath. This was intended to be their frnal act ofloveand devotion.It ithar they regarded Jesus' dearh as ihe end. They did not expect Him to r

the dead. To anoint one who had lainin the tomb thatlong musthunusual. Cranñeld explains:"Loveoften prompts people to do whapractical point of view is useless."'

"Veryearly on the ñrst day ofthe week theywent to the tomb whenhad risen" (Mark16:2). There is some €onfusionregarding the meanitemporal expressions used. "Veryearly" normallyrefes to the periofourthwatch, i.e.,from three to six o'clock,bui this would notagreeexpression "when the sun had risen."H. B. Swete suggests that they labodes "justb€fore daybreak andardvedjust after sunrise."s At any rseem tohavecomeas earlyas possible tocompleie the rites ofburial.onto the toñb they wondered how theywouldg€t the stone rolledbackopening.'qBut when they arrived. theyfound it had already been ¡ollInside rhey saw "a young man" clothed in dazzlin8apparelwho said to thnot be amazed; you seek lesus ofNazareth,who was crucined. . . . He issee rhe place where they laid him"'(verse 6). Thus the great newResurrecuon was made known to them, but they could notbelieve theirfled inter¡or and amazement fromthe tomb.

fhese momenrous historicater ent s took pla. e on rhe fir5rdar ol rhBur. rhough Marks Gospel was wrirrenmore rhan a qu¿r(er ofa (eniuryevents toók place, there is no hint that the day on which theyoccu

acquired any sacred character whatever. lr is not calleda day ofrest or aMark16:9 also containsa reference to the firstday of tUnfortunately,it is not possible today to determinehow the Gospelended. The famous uncialcodicesvaricanus and Sinaiticus,and the Sinaof the old Syriacand some others conclude withverse 9. The omanuscript, CodexBobiensis, containsa shorter ending that seemsoriginatedabourthe middleofthesecond centuryorearly paftofrhe rhiGréek uncials have thisending followedby the longerending (verseslarge number of Creek manu\rriprshave rhis longer endinS. bursomeindi<ate uncerraintyabour ir by markingwithdtrerisk§. obeli. or a.riL

The Free¡ Gospels ofthe fourthand frfthcenturies contain an expansilongendingby inserting a substantial addition «he freer Logion)betwe14 and 15. The language, form,and style of alt rhese additions is non-Furthermore, the connecrionof verses 9-20 withwhai precedes is not

This endingconsists of ihree parts; (l) three post-ResurrectionappofJesus (verses 9-14); (2) the commissionto the apostles to preach th(verses 15-18);and (3) an account ofthe as€ension ofJesus to God's ri(ve¡ses I9, 20). The three appearances evidentlytook place on the Iirsld

t15



rose early on ihe 6rstday o e wee , he appeare rsr ro ary v agwhom he had cast out se €n demons." Graürmaticallyrhe temporrl phfirstday of the week" nlay be construed witheither "rose o¡"approbably the R.S.V. is correct intakingitwith"rose." The wo¡d "6rst"i"he appeared fi¡sC'can be taken inan absolute sense, or as first in rethree appearances mentionecl. Maryhastened to bear the nCh¡istophanv to"those who hadbeen with himfthe apostles, cf. chthey mourned and wept"(lerse l0). Buther report th¿t "he was alibeen seen by her" $'as mei bv incredulity(ve¡se t 1).

The second appearance seems to be an abbreviation ofthe story oEmmaus by two disciples(not of the twelle)reco¡ded in detail b,v24:13-35).Jesusappeared tothem in'¿nother form." Butwhen thethe eleven to tellwhar they had seen, th en report, too, $as mel withunl6;12, l3).

Finall,v.He appeared "to the elelen themsehes as they s¿t ¿t tupbraided them for their unbeliel andhardness of heart' (verappe¿ranceseems tobe identicalwiththeone menti()ned in t.uke24:3John 20:19-29.

l-his longer endingofMarkseems to have been knownby the msecond centu ry, and verse I 9 is cited by trenaeus.'r B ut this passrge aghinr rhat there is anvthing sacred about the frrst dayof the ueek or thawere meetin8 for irorshipon that day.

The FirstDay of ihe W€ek in MatthewAccordingto the Gospel of Nfatthew"manv"Galilean wom

accompaniedJesus toJerus¿lem observed His cruci6xionand deathon that awful Friday(Nfatt.27:55).The NÍosaic law forbadethat osullered a criminal'sdeath be alkxi'edto ¡emain hangingon a tree ovbody uas to be buried the same day.'' Josephus confirms that the JTestamenttirnes removedthose who hadbeen.ru.ifiedand buried tthe goingdown ofthe sun." '' l'his sas e en more essentiai on ¿ FridSabbath was about to begin.

Joseph ofArimathea."a rich üran"rnd a respe.ted ñrcmber oft(Markl5:43),obtained permissionliomPilate toperibrm rhis serliHe followedthe first-cenru ry .JeNish .ustom ol burial ina white iinJesus was buried in Joseph's own tomb,cut in the rock, which hpreviously used. and the entrance was secured by rolhga large stone iTo all o{this MaryMagdalene and theother Nfary rrerewit¡resses. Tno question abr¡ut thei¡ abilitrto identify thc righttomb tlvo dargesture of their griefthe,v l'ere sitting 'bppositethe sepulchre (Nf

The account of the sealing of the tomb and the statir)ningopeculiar to Nlatthew(chap. 27:62-66). l'ernlissionfor this was grantethe chief priests and Pharisees" on the next da¡-, that is, afierp¡eparation," i.e., theSabbarh. The deiegation lror» the Sanhedrecalled thatJesus had predicted th¿t after He Nas put to death H

NUnl.sorhÚkfc¡or¿d, 3llsü,pru'. r¿l¿,ctr(.r m d,n ( hrpkr if( l¡on, rhr R$ncd sr¿n

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. expresse ear a e scpes wou srea s o y aclaim Herose from the dead.

Pilate replied sharply and perempiorily, "Takea guard [i.e.,ofsoldiers, not mere Temple policel,i,andmake it as secure as you can."sealed the tomb and starioned a guard of Roman soldiers.Bur rhe prethey employedonly providedfu¡therevidence of the ¡esurrection ofou

The earthquake and the descent of an angel to rollaway the sconnected withthat resurrection,are described in Matthew28. The tithese events is given inverse l. Unloflun¿rel).hos€rer. ¿ll Biblesruden(sagreed on the interpretationofthe remporalexpressions given in the verchiefdifñcultylies in harmonizingthe ph¡ase úF¿ sa¿,¿¡dn ("late on the Swiththe expression thai follows,"at the lhour]dawning towardthe first dweek." The frrstmightbe taken to mean toward sunset Saturday night,ihe second suggests towardsünrise on Sunday morning.

OPse d¿ sabbatón is rcñdered as "nowlate on the Sabbath day" in theVersion, the AmericanStandard Version,and the NewAmericanStanda(omits day). The LaiinVulgate translates it as ,espere autem súbbúti, "ho\rsabbath evening."Those whofollowthese ¡enderings a¡e forced ro interpbegan to dawn toward rhe firstday ofthe week" as meaning when the ñrsthe week was about to begin on Saturday evening.Theverb eqiphosh¿in, tmust then mean "to dawn on," as in Luke23:54. There are two main objethis. First, ro interprer¿pre de sabbatan as meaning "lat€ on the Sabbath" isMatthew conrradictthe orher Gospel accounts, allofwhichhave the wothe tomb early Sundaymorning. Second, the wholecourse of the narrMatthew28 indicates rhatthe events there recorded occurredin the daytiin the evening. The women hastened f¡om the empty tombto tell the discitheyhad seenan angelwho informedthem that J€sus was alive (ve¡ses5-8this was goingon (verse I l) some ofthe soldiers fromthe Roman guard wthe city and reported to the chiefpriests the startlingnews of the ResuThe chiefpriestsquicklyassembled rhe Sanhedrin, whichoffered a sum oas a bribe to the soldiers to tell the falsehood that lesus'disciples had comewhile theguards were asleep and had srolen their Master's body. Theauthorities offered protection to thesoldiers should this word reach Pilclear implicationis that these things were happeningin the daytime.

How thencan the two temporal expressions in Marrhew28:1 be harmO2ré is primarilya temporal adverb that usually derotes Iate in, or the lasp€riod of time inquestion; hence, in Mark4:35 it means "late in the day,rhe evening.r¡But it can also be used as an improperpreposition, si"after"a well-attestedmeaning in Greek papyri.Hence, the Revised SVersion and most recent translations render ¿ps¿ r¿¿á¿l¡tr¿ as "afrer the SaLohse asserts that qpr¿ s¿á¿attn corresponds to the Rabbinic MotzaEShabbterminationofthe Sabbath," and "thus means the night fromihe Sabbaifirstday of the week or rhe firstday of the week itself.""

From the standpoint ofgrammarby itself,one may translate eitherrhe Sabbath" or "after the Sabbath." But the analogy withrhe other Gospthe contextand the phrase "ai the lhour]dawninginto the first [day]ofthedecide ihe matier in favorof the laiier.

tr7



ng o ar an u e. r ey ramr ro omp e e rhe wor ol anolnrinwith"pices and perfumes a. a hnal rribute ot love. Bur in Marrrhey are depir Iedas comingro see rhe romb.The lews in Je.ui da)periods of mourningfor a deceased loved one: the 6rst periodthe dearh and burial, and thesecond was the period followinDoes M¿rrhew'sac, ounr \ugSesr rhár \ e are to conne( I rhis ear ly-withthe:etond per iod of mourning)Thi\is possrble. Ar anyrare. LhCospelotPeterha.themsa¡, Eren ifwe were not able ro weep and lathe day in whichhe was crucified,yet let us now do so(chap. 12:52).

The Cospel of Matthewis variouslydated from rhe late sixries t80. That Gospel was the most popularone in rhe early church. Itwasfrequentlyby early Christian writers thanany other, and was regteachingGospeland as rhe church's Cospel. Does it reflecieven a hiritday of the week was now to be obse ed by Ch¡istians rarherthan theW; have foundno evidence of such a change in Manhew.

It is true that Jesus appeared ro rhe women as lhey deparred fr''wiihterr dnd grea( ioy lchap 28:8,. Thev rooLhold of his feer anhim (verse 9,. Hone\er. lhis had ro do not withthe day ot rhe weektremendous impa(ro[ lhe rhen Lordupon rhese devored followknew norhingot rhe observanre of Sunday as a day ol sorship.

The First Day of the Week in LukeThe Gospel of Luke is usuallydared about rhe same rime as

perhaps a littlelater. l{illiamM. Ramsay considers LuIe as one of thhistorians.l'Hewas a man ofcultu¡e,witha trained mind and literahispro¡ogrerLukel:l-4).herlaimsrohaveac(urarely*rraced('Jesus-evenr" and to have wrilenan orderl)ac(ounr",,of whHen(e ir is ofspe.ial interes( (o nole how( arefl¡llyhe presents rhe seeven(s ofJesus dearh. burial.and resurrecrion.

t he day ofJe\us dearh ¿nd burialwas the da) ol PreparariSabbath uas abou¡ to begin rLuke23:54).Allrhrough the Sabbath?,women who had prep¿red lo perlorm the lar rire§ "resred acccommandment(verse 56¡. Bu(ar early dawnon rhe ñrst da) ol (came wirh rhe¡rspi(es roromplere rheirhorl tchap.24:tr. the pas\ag23:55 to 24tl is in realitybut one sentence in the G¡ee[. Thronjuncriond" of Luke 24: I .orresponds ro rhe.onjuncrivepa ¡(te23:56. lr is unfonunare rharrhe chaprer divisionw¿s made in rhsentence, fo¡ the story goes onwithourabr€ak: rhewomen resied onbut on the frrstday of the week ihey did not resr.1,

When they arrivedat the tomb "at early dawn,"they found iheaways from rhe mouth,and no corpse inside. They did, however,evidentLangels. in daTzlingapparel. who asked, Why do you samong rhe dead? l,These anBels recalled ro rheirmindsJesui owrepeated th¡ee times,l¡ that He wouldnoi onlysuffer and be crucifrrise trom the dead on rhe rhirdda) (rh¿p. 24:4-8J. Jesu\' tottoshave rlung ro His hords and expecred a resurrer rion:" Remember

lt8



and other followers ofJesus.But rhe aposrles regarded the reporr as nand refused to accept ir (verses 9-l l).

Anexquisite story, peculiario Luke, follows;it stresses rhe irurhdeath ofJesus was not a meaningless rragedy but a fulñllmentof the plpurposes of God. On rhe rery same dav mentioned in verse l. two disr iplwallingto Emmaus. a villágeabout seven miles trom lerusalem. As rhiyand talked ofthe startlingevents that had iranspired inJerusalem,rhe risdisguised asasrranger,joined rhemandasked, "Whatare rhese words thatexrhangingwi(hone anorher as vou walk? Fln responsero Hisquesrion(ofJesua th; Na¿arene, who was re(ognized br His miracles aid rea.hipropher bur who had suttered a violenr de¿ih¿r lhe hands ot rhe rhiefprierulers. Hisfollowershad been hoping thar He wouldprove ro be m;rprcphet-the Messiah, who woulddeliverlsraet fromrhe yoke ofRome-their hopes seemed to be doomed ro disappoin(menr.

At the same time, these two individualsseemed io have been awareprcdictionrcgardinga resurrection onrhe thirdday, for rhey added, "besides all üis, it is now the thirdday since rhishappened" (verse 2l).r0Mthey knewofthe reportoftbewomenthat the tombwas empryand rhar andeclared thatJesus was alive.Some ofth€ircompanyhad even checked th

of the empty tomb and found it ro b€ accurare (verses 22-24).Then the DivineTeacher, stilldisguised as a stranger, reprovspiritualdullness. The sufferingsof the Messiah were a necessary fulof OldTes6ment prophecies (verse25ff.):"AndbeginningwirhMoall the proph€rs, he interpreted to them in all the scriptures rhconcerninghimself'(ve¡se27). They felttheirhearts strangely warmedapounded the Scriptures.Then at the end oftheirwalk, theypressed Hiwirh rhem. WhenHe sar duwn ar the rable wirh rhem.He assumed rheothosr: He blessed rhe bre¿d, broke ir, ¿nd otter ed ir ro rhem. Suddenlr rwere opened. They recogniied Him,but then immediarelyHe 'aníshtheir sighr.Laier th¿l same e\enrng the aposrles and o¡her Chnstrans uereand frightenedby the sudden appearance of the risen Chrisr in rheiHow Hegot there or whereHe came from,no one knew. He had ro assthat He rcallywas their beloved Master."'See my hands and ñy feer,I myself,"'Heurged. "'Handle me, and see"'(verses 39,40). Buteven thisuffrcient to allay their doubts and fears. Hence He asked for loodgiven a piece of b¡oiled frsh, whichHe ate before them (verses 42, 43)rhen ariempted to teach them rhe signiñcance of OldTesramenr scriprurterpreted inthe light ofthe cross and ¡esurrection. " 'Thus it is wrirten, "

lhem. rhar(he

Christ shouldsutter and on(he (hird

d¿y rise from rh(verses 46. 47).lt is a m¿rvelous rory and tullofdeep signiñcan.e. Bur rhough Lu

several decades afrer rhe events portrayedand wrotehis C,ospel speciteach Theophilusabout the Christian faith(chap. l:4),we failto detect evthai the Sabbath was now to be laid aside and that Chrisrians werero obs6rst day of the week.

I rq



oftheweek is ofspecial interest for two reasons: (1)its lare dare and (2)au.hority. Ahhoughthis Gospel cannot be dated precisel), themajTestament scholars opt fora date around the end ofthe firrcentury.conclusive evidence¡har this is thecase. but such a date would harmotestimonyof early Christian writers."If the Cospel is indeed ttestimonyrega¡ding the Christianday of worshipis very significan

Furthermore,although the Gospel as it stands isanonymous, thgrounds tr-rrregarding ns te\rimonyas originaung trom John theyewhness ofJesus. This viewhas the support ofearlyChristian wriGospel itselfappears to af6¡m it-The next-to-last verse ofthe postsc2l) declares: "Thisis the disciplewho is bearing witness to rhese thinhas wrirtenthese things; andse knowthat his testimony is true" (ve"we"of üis verse k an ¡.rnidentifiedgroup, consistingperhaps ofcochurch leaders capable ofcertifyingthe authorship andauthority oro what disciple are they referring?Verse 20 identihes himas'the diJesus loved, who had lain close ro his breast at the supper. This statback to the announcement by Jesus of His betrayal in J oh n I 3:2 3ft 'the disciple referred to was present at the l-ast Supper indicates that hthe t$elve. Hisplace of honor nexttoJesus suggests that he &as onecircl€(Peter,James, andJohn)." The disciple whomJesus lov€dwas lnear thecross and accepred fromJesus the sacrrd char8eofcaring fb(chap. 19:25-27). He witnessed the awfulend and saw the streamsblood issuinS fromJesus' pierced side. "He who saw it has bornetestimonyis true, and he knows thathe tells the trurh-thalyou also(verse 35).

Accordin8ioJohn l8:15, 16, Peter and anotherdisciple followedcourt ofthe high priest. He was sufflciently kno$nto secur€ a.cesshimselfbutfor Peter as well.John20:2 seems also to ident¡fv "the owiththe disciple whomJesusloved. Support li)rthe conclusi{)nthalwasJohn is found, too, in the fact rhat neitherJames norJohn is nGospel. The two, however, are mentioned in John 2l:2 as "the sons

Weconclude that it isJohn's authority that lies behind the fourrhfact that he wasone ofjesus closest lollowersadds great weighrro hiJust asJesus is in the bosomofthe Father (John I : l8), soJohn rhe Behto the breast of Jesus at the Last Supper.

John's Gospel pictures MaryMagdalene as.oming ro rhe rombday of the week, "early, whileit was stilldark"(chap. 20: l ). When sstone removed from the door of the tomb, she concluded that thebhad been removed, and she ran to report rhis to Simon Perer and

These two disciples began runningtogether to the tomb, butPete¡andarrived first(verses2-10). Althoughhelooked inrotheopendid not enter it until afterPeter arrivedand had gone in. WhatJohtomb convincedhim thatthis was no grave robbery.'Ihecondgraveclothes, withthe hapkin caretullyrolledup, had meaning for hand believed" (verse 8).

ApparendyMary had followedPeter and John back ro rhe rom

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,where the body ofJesus had lain,one at the head and one at ihe feet. Thhe¡,'woman, whyarc you weeping?"'Then tu¡ningaround,she sawjesushe supposed to be the gardener, and requested, "'Tellme where youhim"'(versel5). InHis familiarway He spoke her name, "'Mary."'Shforward to embrace Him,butJesus said to her, "'Donot holdme"'(vThen she hastened to the disciples with the news, "'[have seen the L

The followingevening the risen Christappeared io the eleven disciplfrom Thoñas. This happened "on the evening of that day, the firstdweek"(verse tg). Evidentlythe Gospel is here using the Roman mreckoning time(frommidnightto midnighorather than theJewish(froro sunseo. The reference is to ihe evening after the frrst day(i.e., Sundanot the evening that began ir, as in Jewish reckoning.

For whatpurpose had thedisciplesgathered togerher? was ii to celeResur¡ection? Thiscouldr¡otbe, forthey did not at this time believe thatJrisen from the dead."Was ittoworshipor hold religiousserviceson rhe frtheweek?John gives noevidenceofanysuch service. He Sives no hinithaday has any importance ao the disciples.Heasserrs, rather, ihat ihey hadtogether behind locked doors for self-protection.The place where tgather€d was perhaps the same upper roomwhere the Last Supp€rcelebrat€d,and where they werc apparentlystaying.s6 The doors, weand lo€ked "forfear of theJews"(verse l9). Jesus stepped into theirgave them the Semi¡i(salurarion Peace be with you.' A5 eviden(e lhindeed the risen Lord,He showed rhem his hands and hrs side (verse 2He commissioned ihem withthe words "'As the Father has sent me, evenyou."'And,as an anticipationof Pentecost, "he breathed on them, anthem,'Receive theHolySpirit"'(verses21,22). DidJesus give them any ithat the frrstday of the week was now tobe substituted for the SabbaihGospel knowsnothingof any such thing.

Thomas, the disciple whofor some reason was absent,later refusedthe testimony of iheten that they had indeed seen the risen Christ."'Unlin his hands the print ofthenails, and place my finge¡inihe mark oftheplace my hand in his side, I willnot believe,"'he insisted (verse 25).

Abouta week laterJesus again entered the locked room whenThoprcsent (verses 26-29). The Revised Standard Version Bives the time as "elater." Literally,the creek reads, "after eight days." This is no doubtmeaning on the eighthday, just as the predictionofJesut resurrectithree days 'in Mark(chaps. 8:31; 9:31; I0:34)means "on the thirdday" (l6:21;20: t9; Luke 9:22;l8:33).TheJews used the inclusive methodofrtime. The specific dayof the week is not indicated,though it is usuallymeaning the followingSunday. Apparendy John did not see ansignificancein the day.

The specificpurpose ofJesus' appearance was evidentlyto give Thkind of evidence he demanded in o¡der to believe. Jesus therefore indoubting Thomas to put his finger inthe nailprintsand his hand inJeThomas wai overwhelmedand exclaimed, "'Myl,ord and myGod20:28).

t2l



Narhanael. James. John, and rwo orhers, possiblv Andrewand phihshinB. Ardavbre¿[, alreran unsucresstul nighr on the lake, a lonerhem, Have you ¡ ¿ughr an) rhingl" Theiranswer was No. We ,rrhe right side ofrhe boat and vou willcatrh some." They did so,caughr 153 ñsh. Johñ immediarely recognizedrhar rhe one resporarch was rhe risen Lord. fhe impulsivePeLer rhen teir rhe net, rñeand his companions. plunged in(o rhe sea. and swam to shore.

The chiefpurpose ofrhismanifesrationoftheirLordwas io reia legirimare memberof the apostoli(band ¿tler h¡s lragic betraralThe dav on which

this revelarion wás made is nor sraredl fhe day;rshad no signifrcance.John. like rhe other Gospelwrirers, gi esno supporr ro rhe idea

rest and worshiphad been changed trom rhe Sabbárh ro Sunday.slrprising if such a change was supposedlr made in rhe 6rr ( enGosepl is to be dated around the end of rhe 6rst century, his silencechange is certainly striking.

The First.D¡y Meerintat Troa§The book of Acrs gives rhe onl) explicirNe\ tesramenta(,o

rehgious garheringon

(heñrsr

dayot rhe week (A«s 20:7-12).Jerusalem Paulsropped tor seven daysar lro¿s,arowns¡ruaredne

ancienr cirvof Troy.On the hnal d¿v of his ray rhere, (he Chrig¿the-red together'1o break bread." Lukesrates rhar rhis garhering"the frrstdry ofthe week," which wouldco¡respond roughlywithiSunday. This passage is, consequently, repeatedly iitéd asChrisrianswere nowob5ervins Sundar as iday oi ¡orship.Iimporlantto look( losel) ar rhe passage ro discover rhe n¿rure ófrhfonh-

There are several queslrons that need ro be asked regarding rWasrhis¿ regrllarweekendmeetins)Orwasiloccasionedbr

theñreimminenr deparrureof rhe aposrJe-Paul) And speri6calty when.inpresent Sunday, did rhe gathedngoccu¡? The reference ro rhe use(he prolon8ationol rhe serv¡(e pasr midnighr,e en riltdalbreak,s¡eep of Eurychus. m¿ke ir obviousrhar rhñ uas a nishr earherine.night in relationro Sunday-rhe nighrbefore Sundáy oi rhe nis

Furrhermore,whar is meanr by rhe breakins ofbread) Was rhidinner, the Lord s Supper. or perhaps a (ombinarionot rhe two?

Unforrunately.some of these quesrions (annor be ¿nsheredTo begin with.there is no evidence lhar rhis galhering w¿s a res

§ervice. as ir rsofren assumed to have been.The cónrexr uóutd rarhlhis was a spe(ial larewell meetinqfor rhe aposrte paul, who \atoUowingmorning.The facr rhat r-his meerine wa. hetd on.1he ñ

weel' does not make ir evidenr rhat rhe Christñns ot Troas habiruada)."

Er idence has alreadv been ( ired lo indicare rharrhis sa\ a nighrBr uce sugge\r\ rhar rhis rimrngwa\ for rhe (onvenience ot rhe mem

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an s c ear e ex , a s was a n g mee ng. u onrelation to the frrstday of rhe week? Does Luke use the Jewish mereckoninga 24-hour day from sundown to sundown,,ior lhe Roman mereckoning from midnightto midnight?There is an honest difference of

tf Luke is using theJewish method of reckoning, the meetingwaswhat we call Saturdaynight, extending toearly Sunday morning.'Ihisvie\^'heldby Conybeare and Howsonin their classic work on Paul:'ltevening whichsucceeded theJewish sabbath. On the Sunday morningthwas about to sail."'rThis interpretationis reflected ina number of recenttranslationsof the New Testament.': Foakes-Jackson was in agreementview when hewrote:"Paul and his friendscould not, as good Jews, stjourneyon theSabbath; úeydid so as soon after it as was possible, viz-atdthe '6rr day'-the Sabbath having ended at sunset."'r If the gathering toon Saturday night, it wouldafford littlesupport for Sundaykeeping.

However, the¡eare other Biblestudents who argue that this gatherheld on Sunday nightrath€r than on Saturday night. Maccregortakes tand argues that "on the mor¡ow"means the mo¡rowafter the lirstday of thi.e.,Monday.llBruceasserrs:'LukeisnotusingtheJewishreckoningfromú sunset but the Roman reckoningtiommidnight tomidnight.rr LCadburyalso defend this point ofview.'dIn the face ofsuch an honest difofopinion itwouldnotbesafe to be dogmatic aboutthe spe.ific night oftdesignated.lf,however, the meetingwason Sunday night, the breakingowhich tookplace afiermidnight,must have becn on Mondaymorning.though it could have been the Eucharist, it would afford littleevideSundaykeeping.

The purpose ofthe nightgathering, Lukedecla¡es. was "to break brhad become customaryin Palestire to b¡eak bread withthe hands rathercut it witha knife.The host at the table, after the offeringof thanks, brloaves and dist¡ibuted them tohisguests.'r Hen€e, this preliminaryactionthe name for commonmeals in the early Christian.ommunities,"evecentile world. Theact of breaking lhebread was reminiscentof the daJesus as the host broke bread for His fouowers.r'.Table fellowship,therefoexpression to the spiritofunityand communionthat prevailed.The meJesus and the spirit of *oinoaia gavea religiouscharacter even to a commo

"To break bread," however, couldalso refer to the Lord\Supper,"dedicated to the memory ofHimwho "tookbread, blessed and broke it.air ro rhe dis(iple.'as a symbolol Himsell.Con"equentlv. manv regbre¿king ol bre¿d ¿r Truas a. a (elebr¿¡ión ol lhe Lords\upper. Ir wnatural to expe€t such a celebration in connection withPaul s visitaHowever, thereare features ofthe accounr that militateagainst this vieuthat the breakingof bread occurred aftermidnight,whichappears to be stthe purpose ofthe gathering in the evening was ro celebrate the Lord'sFu¡the¡more,verse ll speaks only of Paul as eating bread, not thcongregation. Also thereis no mentior ofa cup nor of any Prayers.

Thus, thisofren'citedpassage affords no realeviden.e fbr Su nda,vkeNew Tesiament times. There is not even certainty regarding theni8ht i

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excep ona -a arewe ga er¡ng or e great m ss onary ancompanions.No¡ is it certain that the LordsSupper ras celexpression to break bread" could referto the beginningofafarewelgrantin8thepossibilitythatthiswas mo¡e than a farewell fellowshipno eviden(e rhar rhi\had berome a weeklypra(ri e.

lndeed, there are numerous examples in the book of Actsgatheringson rheSabbath inwhichtheapostle took part. But there iwhatever that regular assemblies for worship took place on the fir

Moreover,the book ofActsrepeatedly pic ures Paul as tellingthiras true to the basic religionof their fathers as laid downin theprophets (Acts 24: l4). Afterhis arrest he boldlyasserted: "'NeithelawoftheJews,noraSainst the temple, noragainst Caesar have I off(chap. 25:8), In the presence of Agrippahe declared: " And sotestifyingbothto small and great, saying nothingbut what the prophesaid wouldcome ro pass"'(chap. 26:22). Finallv, inRome he calledJews of that city andasserted that he had done nothingagainst thcustoms of their fath€rs (chap. 28:17). Howcouldhe possiblassertions, which were not.hallenSed. ifhe had taughtthe Gentiles tSabbath and observe anoiher day as the day of worship:

Th€ Collectionon the firBtDay of the We€kThe chronologicallyearliest reference to the firstdayofthe we

Testament documents is in I Corinrhiansl6rl.2." wbere Paul givconcerning the reliefoffering"forthe saints." These "saints' eerChristians olJerusalem andJudea. Earlier inhis career as a ChristiSilas had been sent to Jerusalem withInndsfromAntio.hina time o{I I r29,30).Now rhe great apostle was planning fbra ma.jor loveofferchurches ot Macedonia and Achaiafor these poverty-srrickenbrerhra marrer that loomed large in Paul\ mind andwas one ofthe objectmissionary tour.'r Helookedupon this offeringas a sign and pledgeChristbetween theGentileandJewish Christians. Andto the Corinthdirections regardingit similarto those he had previously givenchurches: On the ñrstday ofeverv xeek, each ofvou is to put soand store it up, as he may prosper, so that contributionsneed nor become" (1 Cor. l6:2).

Paul urged every memberof the CorinthianChristiancommpart in this contribution.Everv week each (lhristian1\¡s to conhis week's earnings, laying asidethis s'eekh offering'l»¡the fir

Whydid Paul select the frrstday ofthe week as the d¿y whenwere to be laid aside? Many see in this an indi.ationthat Sunda,vacquired a religious significan.e.Leon Morriscomments:"-this is theevidence to show that (lhristianshabituallyobserved thal day-"i'Rwrites: "Th¡s is undoubtedlyan allusion to the Church's holy daChristian fellowshipin commemorationofthe Lord'sResurrection.of the Supper-meal.":: Steren Barabas de.lares: "Paul directed th

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ay e .But a careful examinaiionof the passage leads us to ask whetconclusionsareinherent in the text, orwhether they are simplya readingthe New Tesrament of developments that came later? No sacredwhatever is ascribed to the first day ofthe week by the aposde Paul in thisdoes the passage say anythingabout going to church orbringingaweeklyto üe church's charities on that day.

The frrsr dayof the week is rather spoken of as a fitting tiexaminationofaccounts, and theputtingaside offunds from the week'"The reference."Grosheide concedes, "is not tothe chu¡ch servicespersonal assignment which everyonehad to perform."'r"Each of yousomething aside and store it up, as he may prosper" is the direction.

The American Standard Versiongives a literal rendering:"Leteayou lay by him in store, as he may prosper." "Layby him"(Par heautó titheto puraside a¿ áornu.¡¡ G¡osheide comments: "Paul trusts the Corinthiansnotaskthem to hand in their collection on aweeklybasis, they areallowethe collected moneyand thus littleby littlea signifi.antamount willbe saAndCr¿ig explain§. P¿ulsexhorr¿uun(alledlorregul¿rirvinsa rngtfor faithlulauend¿nce upon rhe ¿ssemblies. " ll rhese Christlan\wc,for public worshipon che firstday, one may wellask why theywere admoput aside funds privatelyat home on that day.

No reason is indicated forthe selection ofthe ñrstday ofthe week. Dhas susse5red rhe possibilirythat the hr r day ol rhe keel ma) ha ve beenrhe Imperialpeiioa.' .rtre same .ugges¡¡on is made br l. Heritommenrar on I Co' inthians."ll thh b .o. Ihe reason for the choitehas nothiny'to do whh any supposed sacredness now attributed to thatact ofreviewingthe course ofProvidence and the Prosperity experienceof course, a deeply religiousone, but that does notmean úat the day ondone is therefoie sacréd. Longago Neander correctlyobserved: "Allhere is easilyexplained,ifone simply thinksofthe ordinarybeginningofin secula¡ life.""The beginningofthe week maywellhave been desi8nated,lurtheihat the offéringcóuld be given thepriorityit deserved. Before the desecula¡ lifecould absorb the week\ earnings, they \a'ere admonished tthis sperial oftering.

thr"passage sérs forrh raluabte suggesrions for .vstema(i(and regraising. Büt to elrract fromit evidenceofa change in the day ofworshipa forcedinterpretation.

Th€ Lo¡d'§Day in Revelation1:10

In additionto the New Testament references to the "firsrday of twhi.hhave been examined. the¡eremains to be considered the referenLord'sday" inthe opening chapter ofthe Apocalypse.The passage read. . . was on rhe island catledPatmos on account of the wo¡d of Gotestimony ofJesus. I was in the Spiritonthe Lord's day, and I heard beloud voice likea trumpet"(Rev. I:9, t0).

This is the onlypassage in the Biblewhere the exact Greek ph

125



con ex o gu e us now ngw a ay s re erre o.Christian wliters helpus, for therc is no unequivocaluse of the pauthenaic document for nearly a century after John. Neverthelemajority ofcommentaries interpretthis as an undoubted reference

There is, ofcourse, no question üat Sunday became known as that a somewhat late¡ time. ¡(rrtd*áby itself, in fact, became the name flater Greek, and remains so in the modern formof the languaSeeq)ivalerlDaniniea diés, found in rhe Vul8ate of the passage, becameSunday in ecclesiastical Latir'.ln f^cr Dominicais reflected in the namin the Romance languages, e.g., domenica i lralian,domirigoindinaühe in French.

Bur rhequestronat issuei"whetherSundaywasknownas theLrhe lare 6rsr cinrurl,and whe'herJohn meant Sund¿y by rhe phrase il:10. fhere is no specih( eviden(e of erthel lt musr furrher be poilohn s Cospel is usu¿lb dared larer rhan (he Apocalypse.Yer. as noteGospelrelérsroSundaysimpl)as lhe 6rsr day otthe week. 'whith siF n w,s rhen knównár 'the Lords dav."

A few commenratorsinterpret'ithe l-ord\day" in Revelaequrvalent ro rhe Old Testamenr "Dayofrhe l,ord, i.e., rhe esrharoliudsmenr.s Ahhough the OId Testament phrase von v¿li,,id(D¿)not i¡andated as iun¿&¿ á¿m¿r¿ in the Septuagint,brt as h¿ h¿rn¿ra toltthe genitive rath€r than the adjective, it may be argued that tdiffeiencein meaningbetween the two.sThegenitive may wellhaverhe septuagint translators in imitationof the Hebrew, whichhasadie(rives ¿nd frequenrly supplies the lacL by'he use of a genitrveTñose whointerprer"rhe Lords da) inRe\elaiionl:I0asrhefutul-ord" arguethaiJohnin visionwas transported to tharday, and behbeing unfolded.According tothis view, Revelationl:10 m€ans: "Infound myselfat the day ofjudgment."

Charles H. Welch, in advocating this view, writes:"Thebook ofraken up wirhsomething infrniielyvaster than days of the a¿¿¿concernéd with the day of the LoRD.To read thatJohn became inLord's day (meaningSunday) tells us practicallynothing. Toread iintroductionihat John became in spi t in the Day of the Lord,prophetic import,is to tell us practically everyrhing."6'

But does the contextofthe phrase'the Lord'sday" in Revelationthis kind of interpretation?I thinknor. The vision thatJohn behelcaught up by the Spirirwas not ofevents thatbelong to the eschatolothe Lord."Rather itwas a visionofthe glorifredChrist walkingamolampstands, represenring the seven churches, as a ministerro them ia8e. In Revelation1:9, 10, the prophet gives the place and time whethe vision, rarherrhan implyingrhat in his visionhe was transporteday ofjudgment:"IJohn. . . was on the island calledPatmos. . . . I waon the Lord'sday."

A rhird interpretation,whichhas not been given adequate a«eNew Testament srudents, is that'the Lord's day" refe$ to the Chrithe annual celebraiionof Chrisfsresurreciion.which latercame

I26



w¡iters to "the Lord'sday" do not refer io a weekly obseruance at all, but toResurrection-day celebration.This annual Lord\day was an appropriate tthe baptism of catechumens and the celeb¡ation of the Eucharist.* Dsuggests thai there couldbe no more fittingtime forJohn to have a visionrisen and glorined Christthan on the annive¡saryof the Resurrection.

A basis for such an annual celebmtion mightwellbe seen in Paul's firro rhe Corinthians,where the lrrdshipof Christis especially emphasizePaul suggesting such acelebration when he w¡ote: "For Christ,oür paschhas been sacrificed. Let us, therefore, celebrate the festival"(l Cor. 5:7,

fact that Christa¡ose on the day when the offeringoffirstfruits wasprese

theJews seems to formthe backgroundofa later statement:"But infact Chbeen raised from the dead, the first fruits ofthosewho have fallenasleepl5:20).

Finally,ifoneinterprers the phrase"the Lord'sday" accordingto theof Scripture, a case can be made for¡egardingitas a reference to the seveSabbath. The Sabbath was set apart for sacred use at Creation (Gen. 2:2,rnrermediareagent in rhar ( re¿rion. acrording ro se eral New fespasages," ras rhe Lord Jesus Chrisr.The tourthol (he lamou\l endesrribes the se.enth dav'as a sabbath ro the Lord your Cod rEx. 20: 1

rhe bookoflsaiahGodcailsit"'myholyday"'a"d"tÉe holyday;ftheLor58:13). Allthree of rhe Synoptic Gospels quoteJesus saying, "'TheSon olo¡deven of the sabbath"' (Mark2:28; ci Mart.l2:8;Luke6:5).

This viewmay also have the support ofan interesting reference to rheday in the apocryphal Acts ofJohn:"Andon the seventh day, it being thday.. ." lt is not possible to b€ certain thatthe author refers to the seventthe week. He may possibly meanthe seventh day of thejourney,but theseems probable.

But ifJohn means the Sabbath in Revelation l:10,why shouldhe refe"the Lord's day"? The book of Revelation has as i.s backgroundthe

between the "LordCaesar" and the "LordChrist."Chdstians werperse( ution and rhr rhrear of martyrdombecause ot lheirrefusal (o reCaesar as lor d. For rhem rhere was but one Lord. Jesus Christ r I Cor.Deissmann has shown that ih€rewere special days devoted to theemperor. Wouldit not be appropriate undersuch circumstances to exChristas'1he rulerofkingsonearth" (Rev. 1:5), and to refer ro the Sabbatreal "Lord'sdav"?

Inconclusián, one maysay thatthere is not sufficientdata given intheRevelation tobe ce¡tain of the correct interpretationof the phrase 'lheday" in RevelarionI rl0. Thepopular attempt to equate it withSunday

rest on evidence supplied by ihe Scriprurcsbut uponpostapostolic usag

phrase, long at(er.lohns rime. The viewtha( rhe phrase referseschatologicalda1 otiudgmenr is doubtful.More attention should be givepo.sibilitlthat the phrase relers ro an annual resurrection celebrarion. Anrould $ellbe gilen ro rhe idea rhar whar is meantis in realiry rheseveSabhath.

t27



t2u



. .a k t«¿r M¿ld Nielcn.//¡./ ¿¡¿¡¡ I ¡s^¿¡¿r'¡¡. Lsr t¡Lh. Mo¿rd Lndon. lqll p :14§ F- t Btt'",tm\ah. ñ th. ú@{o, ¿{. ¡'4, \t¿ 'L'¡nLiR P'd'. 1916'. P 1n3sCÉn. 1.5- 3. r. 23:92i.tM¿rt l:12.. w I i:;;ih-,,"."d Is }lo\"on-'IhtLtt¿ tn¿ l Nth.d ti. ADttt,P¿útt\e\\ut.n¿ p.{s.ih".-h,,"¡,-;"r'h"Re,r¿¿sunda,dt'¿,ion./t/;E¿lñB,bp,¡ 4 rn.lLtBt

d.. sr¿ ¡nd Rónáld I'nox . I B PhrhD.. and t 'll'¿r Bá',ldtir'¿nrl¡"r1'r'r I r.¿r.e r¿ltrn Ia;aa dttu'Anort.v¿t¿ \tr l-4 4t t lna.tort 'l nlnñ l"1lr« c. il.. vriur.Fr,Lrec".' ¡t'"1tira.,torihe Apo.'1..,'Ia.o 267

" i i;"i;..i". r-...dñ,-DDúte..¿\. t h, B@aq@ t t htuao\,\. wi t 1\t r.Lot't.Arrindon.l9,ro.93r'vol a' KtruDoül. dnd Hen') l t r¿6ta. l' n{l\ht ¿^la o\ and' n4'tun

¡. toh¡nne B€hn,, rLdu,¡D¡rr,I7 372q¡'7¿¡d. D 72s: Acú 2 42,4ó..e M¡r'la.lS.lr 96: MIr3:b, 19

5r I corinüians ü urúallvd2ted¿.D.57t Rnn l5:?5-2r:2 cori;üians3.9: Acts14 17.

" i;; M;;;,jú;;,;;i, i"i¡.,¡.t -"^--'L,""'tF'^p'Lr'ruib' p 213 , i r, r ( ur, /¡E utrwñlx¿ rljndon-l9t1). DD.l0ll

'1R,rDhP ñinm. xo¡iD';¿. Lorbthu',h \tt¡Jon tqü,,p 7o" \kié"B"r¡b. .Is¿bb¿ih.'/, /ñiña\PuL taúvD row. Lr¿ndRdp'Ll\106r\. P. TI-l w.u,o hed..r,¿d¡¿ñmt¡.It,t|Btt toth.t annthd .:\ /. 'cÉñd Pvpid.,lur\r. p{ Baúer, Arn,lr,rñd cinrnrh.,,d, pp.3}3 bli5q cn[h¿'d., d a',, D. 393ú aL,;;, " T"i - r ;i' rrcqen¡ór"lheli,rLoBrlo'hec"nh .r'/a 10216d a¿oh Da«n¡nn.rpl¡¡'E",,¡,1r,a¡ ¡d, (\& l o, I I l9¿2 / p. 16 l.a tr"nr{.tina-Ih. t;'LNtLo \q P¿Lthtl¡rLñt1t4\ ttandun. 1462\ P'I31 . iuq^,u(ñ.¡nd.r. L,¿naar,q:\b. ot th.t r^tun R¿t4ü ¡ad.-Lr;mDh.'n.lUde,t|\Hall,I]vA,"'¿l\,-.¿]\'IoEnI.Il,¡t.ndÜn,|onr),P1lr:|

dr¿$(,ru¡:o.brloN\oocr(s\ord¿la,Prnn106l).ppllq524.,a.*'s /t'¡pd^rr' /rrll.w o,r. l9OO,.LlIJle.w t\rl, h, /¡b P,rÁ.4'B¿n{r¿d. En3. lsror' P {9 ' re 2:c: amd 5:13 27: Iu¿lI ll. rl t.Dh I 7, l1 2.2, t: {.8c .d.'¿/, I t0a6 ln ri'o'inrh'¿n,lr/ul'¿ullpfdlsulrfIo'd.\'pt¡

¡dr{netum¡flJheonholr,co'hi,'h¿nR¡,cl¿nonl:l0Ehc'.hrrdje"ncrround'n'hrh'le 'n I (¡,mhi¿ns l0'21 hr "F¡15ot hrt-td.uLlc.úinsú

6: wel.h ¡,.. o,''t tl Dusmo, e. "I¡rdrDd dno Lé\t ct,--ne bqa\'d a P¿hn' o t pplem"n' t' A ¿' Lq

'|f,'d.n lgbl,.6'.272-?31.tj¡r"n.. I¡;.'r1, 'Tne Pr\h¿ ¿nd th. originol \unds ob§x¡n,is6 l d¡ sb ¡kn"cr¡¡. s,,-d, "aro'hc, Llorr .t ordr Dr)''n,hf l¿'l. r hu"h rnd 'n xr\.i^¡".; ¡,,"1-(, rcs.ls67r 13.74 l3lúJohn t:l.ii c-lL:15-l?r Hcb. l:I,2

129



Sabbath and Sunday in Christian Histor

PART II

l l





CHAPTER7

Tbe Rise of Sunday Obseraan

EarlyCbristianity

Samuele Bacchiocchi

¡fHE quesrion ol the originot Sunda) observance in early ChrisI rerent years aroused grear inreresr on rhe parr of srholarsreligiouspersuasions. Numerous scientifrcand scholarlystudies ohave appeared over the past two decades and are clear evidencinterest in lindinga more sati§factory ansr¡/er to the ever-intriguinthe time, place, and causes of the originof ChristianSundaykeepi

Jerusalcm a¡d the Oridoof Sunday'fhe tendency in these recent studies has been to attribute to th

ev€n to Christ, the initiativeand responsibiliiyfor the abaSabbathkeeping and the institution ofSundayobservance in its plathat lhe institutionofSunday observance goes back to rhe lery ñrsrJerusalem rests on several assumptions.

Itisassumedbysomestudents,forinstance,thatsincePaulcoupioneered the oblervance of Sunday inasmurh as he i: the onlyNwriterwho warns againr the observance ofdays (Col.2: l6; Gal. 4: l6), Sunday observance must have 6rst b€gun in the primitivecJerusalem, prior to Paul's C€ntile mission. lr is pointed our thar ifrhe promoter ofSundar observance. he woLrld havemet and answerfrom a Judrii ing opposnion.as was rhe (ase wirhre8¿¡d ro (ircuabsence of any tra.e of a Sabbath-Sunday conrroversy berweenJudaizing parry is, rherefore, interpreted as indicatingthat worshday ofthe week is an originalaposrolic insriturion thatPaul found wand thus accepted as a fait acco'npli.1

It is also presumed by some that since the events ofrhe R$urrthe appearances ofJesus rrccurred inJerusalem on a Sunday, rhethen have institutedSunday observance in rhe cityto commemorevents by a distinciiveChristianday and witha unique Christian

t32



they "no longer felt at home inJewishsabbath worship. 'I Nforeover, it isthat only theapostolic authorityexercised in Jerusalem the mother (Christendom---{ouldhave legitirnatelychanSed the day ofworshipandir on Christians at large.

These arguments appear persuasive, but their validitymust be testlightofthe historicalinformationprovidedby both the New Testamentearly patristicliterature regarding the theologicalorientationof the Jechu¡ch: Do the earliestdocumentary sources suggest that the firrChristlonger feltat home inJewish sabbath worship'"and consequently aballoncé irs regular w>rship time andplaces? Did theprirnitivechurch ol.Jebreak immediatelyand radicallyfromtheJewish religious tradirionsandAre there evidences that the resurrection of Christw¡s Íirst conmemoJerusalem on a Sunday through the celebrationofthe Lord's Supper?ihelimitedscopeofthe presentchapter, only briefanswers can be ProvidqiLhrele¡en,e in rhe nores lo m) more cxren'ive lreatmenr.

The Resurrection.The widelyaccepted vi.wthat 'the e enresurrection has determi¡edthe choice of Sunday as the day of wor§himo, e on \pei ulation Ih¿n on tr¡ r'. Are rhere rn) s¿) ings in rhe \rs -l

enjoining ihe, ommemor ¿rion ol Chrisr\re'u, ,e¡

'ionon

'hea¡1u¿l d¿r

it occurred? NolsSrrndaveve¡called inthe NewTestamentthe 'Dav of Resurrectioll¡ rolsisrenrl)denominarsd hrsr da ol rh( s(el. lvJ§rhe-l¡d\scelebrated exclusivelvonSunday tocommer¡rorate Christ's resurrcctirr?New Testament suggests that'it was celebr¿ted ar ind¿letninat¿ timesvarious days (cf. 1 Cói. I I r l 8. 20, 33. 34). Nforeover,the rite Procl¿ims p'1he Lordis.l"al¿tillhe comes" (rerse 26).*not the Resurreciion-'

ls Christ's resurrectionpresented in the earliestdocuments a§ therheolosr(dlmórivarionIor Sund¡\ worship.N,,: Both Darnahar arI\,larryiwho pro ide rhe earliesr rerord ol Sund¿ keePints. nreResuirectionaithe secondary or additionalreason for itsob§ervance, this notto deny the factthat the Resurrection later became the dominant reSundav observance.§

TÉe foregoing indicationssuflice to discredit the claimthatresurrection dátermined the originof ChristianSunday uorship dulifetimeof the apostles.

The lerusalem Churchin lhe New Teshmen(. lhe book ol Acpr ovide. ihe earlie¡ hisrori¡¿t¿( counr,'l rhe lerusalem (hu,t h. gite\ noihe ¿,, epr¿nce ol rhe ltfes\i¿h ( ¿used (ón\ er¡edJew. to,bandon inrmed

regulari,orshiprimeandpld(e\ufthe;,own peoPle. Pr'e, and lohnnn

alñr rhe Penrei osr experiente, senr L¡p Io the femPle Jr Ihe hourolPI¿3:l).There are ample indicationsthat attendance at the TemPle and sywassrillcontiÍued6y Christ's followers, though crlmplemenraryPrivatewere conducted too. The synagogue is, in fact, the place of wors

r Unlc$ oth.rri*indi.akd, all Sdip¡úr¿ relerent€s in thi5 rh¿lrd ar¿ ú €n Íron rh. R.v

133



. , .Sabbaú withJews and Greeks (Actsl8:{.lgi l3:5. 14.42,44: Il7). Apollo,lüewise.when he arrivedar Ephesus, met withrhe belsynagogue (chap. l8:24-26).*

Close artachmenr ro Je$ish religious rraditions and services inoticeable inrhe earlyJerusalem church. lt¡membership was compoconverted Jews (chaps. 2:41; 4:4; 5:14), characterized as "'zealous(chap. 2l:20).Luke ¡epons(in Acrs)that ¡¡a great many of theob€dient to the faith (chap. 6:7r. Presumably rhese conve ed pries"elders"who (ogether withJames adminisreredrheJerusalem (hur(choiceofJames, the lrrd'sbrolher"(Gal. I:I9).ratherrhananaposofthechurch.¡ndicateshowJewishlyorienredrhenerrleadershippriesrhood' in Jerusal€m reallywere by placingemphasis on bloodwirh Christ.Several works ofJudeo-Chrisúanoriginreveal more edoes the Nerr Testament thar in choosingrhe leaders ofrhe church.blood relationshipwas regarded as more importanrrhan any oprevious relationship wirhChrist.'"

Ce¡tainevents reported inActs corroborate this conclusion. ForJewish persecution reponed in Acts 6-8 was apparentlynor again(hurch but primarilyaSainst the "Hellenists."a nonconformis(grou

roActs8:Lthechurchwas allscarrered...exceptrheapGrles.Thawere allorred to remain in rhe cirysuggest\ rhar rhey did nor share throf the Hellenists,but maintained anallegiance to basicJewish trad

Several additionalmatters reported in Acts furtheresrablish rhwe may notice rharar rhe earliest Chr¡stianecumenical r ounciJ, heldJerusalem tabout

^.D.49-50), James, the presidingof6cer. propo

Gentiles who became Christians were to be exempted from circumihe same time they were"'toabstain f¡om the pollutionsof idoun(hasriry and fromhhar is strangled and fromblood. ForfromearlyMoses has had in every (itythose ltho preach him. for he is read eve

(he synagoSues '(Acts 5:20, 2l). The inclinarion rowardrradirpractices is obvious.i¡Second, in the account of Paul's last visirtoJer58.60), the facts that Paul was hasren¡n g to be ar Jerusalem. if poss¡blof Pen(ecosf (chap. 20:16) and that Pauls company had spenr''Unleavened Bread at Philippi(verse 6) sr¡ggesr rhar Chrisrians srheir lives bythe normative.lewishlirurgicalcalendar.

Finallr.more enlightening stillis the a(counr ofwharhappeneditselt. James and rhe elders not onlyinformedPaul thar rhe many tconveried Jews were "'4Uualous for th¿ latu' " lchap. 2 I :20) but theseconfrontedthe apostle with the rumor rhat he dissuaded/ra^¿ bpr¿cticing ancestral customs such as circumcision.rrTo discredirraccusation and to prove rhat he himself"rrnUl in obseruanc¿ of th¿ latPaul underwent a úte of pu ficationin the Temple.

In such a climareofpro[oundarrachmenr to.lewhh religiousobs(on(eivable lhar a longsrandingand cherished custom suih as Sab

. Fo. ¡ dúcusion ol th. Sabb¡rh and Sun.tay in rh. N.*T.ram.nr, k. ü. pE.diñÍ {s

134



The J€rusalem Church AfterA.D. ?o.-Because ofindicationssuforegoing,some scholars prefer to place the beginningol Sunday obserea¡lier than

^.D.70.r' It h a¡gued that the flightof the ChristiansfromJe

to Pella and the destruction of the Temple mighthave encouraged PChristians to breakaway from Sabbathkeeping ar rhar time.

Undoubtedly, the exodus fromand thedestrucrion ofJerusalemhadeffects on the ¡elationshipbetween Chrhtianityand J udaism. There are,signi6cant historical indicationsthat exclude the possibilityihat theJudetians of Palestine introducedSunday observance as early as the year

^.soon thereaft€r.The historians Eusebius (c.4.D.260-340)and Epiphanius (.. a.D.both inform usthatüe church ofJerusalern upto úe siegeofHadrian (was composed of, and administered by, convertedJews.r fusebius degroup of them, knownas Ebionites, as being "zealous to insiston tobservance ofthe Law." '' Epiphaniusadds that thoseJewish ChristiansfromJerusalembecame kno$n as the sect of the Nazarenes, rvho "fulfiJewish rites as circumcision,the Sabbath. and others."r' The factNazarenes, reho represent the very directdesc€ndants of thecommuniiy"" ofJerusalem, retained Sabbathkeeping as one of theguishingmarks for centuries after the desrructionof Jerusalepersuasively that thiswas the originalday of$orshipoftheJerusalem chthat no change fromSabbath to Sunday occurred amongPalestiniaChrisdans immediarelyafter the destruction of the cityin a.D. 70.

Another indirectindicationof the su¡vivalof Sabbath observancPalestinian lewishChristians is providedby the curse of rhe(Birhoth-ho-Mini,,,'dhichthe rabbinical authoriries introduced(a.D. 80-dailyprayer.'" lr has b€en conclusively shownthat this was a t€st designth€ Christians f¡om presenceand/or participation inthe synagogue servifact that many Jewish Ch¡istians in Palestine stillconsidered themselves eas Jews, keen to attend the Sabbath services at ihe synago8ue, discrauempi to make them responsible at this t¡me for the introductiono

Itwas not untilthe year^.D. 135 thata radical change took place in thofJerusalem. Atihat(imeEmperor Hadriandestroyed thecity, expelledJews and the Jewish Christians. andprohibitedcategorically rhepraciiJewish religion,especially Sabbathkeepingand circumcision.z:ln accordthe emperor's edict, rhe citywas repopulated by foreigners, and onlChristianswe¡e allowed to enter.liTheIaiierdiffered fromJewish Chrionly raciallybut presumably also theologicalll,since Epiphanius sug

they provoked a controversyby introducingEaster Sunday.-' A sminority ofChristiansapparently refused ro accept the innovationoccathe new imperialrepressive measures taken against Jewish religiousp

The foregoinghistoricildata discreditsany attempt tomake theJchurch prior to a.o. 135 rhe champion of liturgicalinnovationssuch aobse¡vance. We have found that thischurchwas both racially andtheologclosest and most loyal to Jewish religious traditions.AfterA.D.I35.



that pro e he pract¡ce o e w s re g on and parricularly tol the Sabbath. But the new smallGentile church thatbecame estacitvno longer enjoyed religiousprestige or authority.In fact, focentury nothingis known of the Jerusalem church. withrhe excepuncefiainnames ofbishops.'"l¡ ouldbe futile,therefore, to probthe origin ofSunday observanc€ among the new insignificantGentJerusalem.

Since the adoption ol new religiousfeast days and their enforcrest ot Christendom couldpresumablv beacconrplished onlybysevered her ries f¡omJudaism rar{r and that enjoyed widerecognitioof the capitalol the empire appears to be the most likelvbirthplacobservance. Sel'e ral religior¡s.social. and political conditionsthat prethe citvofRoÍ¡eand in the Christian churchin that city substantiate tthis hypothesis.

Rome and .he Originof Sunday't-he ancient Christ¡anchur.h in Rome. rontrarvto most trasr

$ascomposed primarilyola Gentile Christian n)ajority(Romans I IJudeo-Christ¡¡n minority(Romans l4). Paul in his fpistle to the Rom

affirms: Iam speaking to

vouGentiles"(chap.

Il:13).t''Ihepred

Cen¡¡le members and their conllictwiththe.Jews, inside and outsidresulted. as stated wellby l,eonard Goppelt,in a €hasm between thethe Synagogue . . . unknown in theEastern churches.""

Early Differentiation.-ttisa recognized f¡ctalso that Christiadistinguishedfiomthe Jews in rhe capital citv. The latter, in fainfluencedNeIo (through the Empress Poppaea Sabina, a Jervishrelieve himscltof the charge of arson by putting the blame on theAc(ordingto l acirus, Ncro 'lásrened rhe guiltIi.e., arson] and inflicexquisite tortrrreson . . . Christians.""' The facr that in Rome the CclearlydifferentiatedfiomtheJews more quicklvrhan was the cassuggests the possibilitythat the abandonment of the Sabbath andSunday as a new day ofworshipcould have occurred first inRomeprxess ofdill¡rentiationfiomJudaism. Addnionalsignificantfactthe Church ol Rome enable us to verifythe validityof th¡s hypoth

An.i.Jud¡icf€€nng3 and Mealures.-Followingthe death of Nexperienced a setback. Mihary,p(ritical,fiscal, and literaryrepresswere taken against them on account of their resurgent narionexploded in violent uprisings inmany places. Militarily,thesratisrics

providedby contemporary historians,even allowingfor possible eare most impressive. Ta€itus (.. a.D. 33-120), for insrance, reportsthat {i00,000Jews were besieged in the a.o. 70 war.'' Dio Cassius (c. arates rhat in the Barkokeba war of A.D. 132- 135,some 580,000Jewsaction, besides the numberless who diedof hun8e¡ and disease..,

Politically,under Vespasian (a.D.69-79)both the Sanhedrinpriesthood were abolished; and underHadrian,as $e nor€d earlierof theJewish religion andpaficularlySabbathkeeping wereouila

136



,81-96) and later by Hadrian.r'Literarily,a new wave of anti-Semiticliterature surged at th

undoubtedly reflectingtheRoman moodagainsttheJews. Writerssucha(died a.D. 65), Persius (a.D. 34-62). Petronius (died.. A.D.66), Quintilian35-100), Martial(..

^.D.40-10.1), Plutarch (.. A.r,. 46-after I l9), Juvenal

A.D.125), and Tacitus (¿. a.D. 55-120), tho livedin Rome fbr mostprofessional lives, reviled theJews ¡aciallyand culturally.r,ParticularlyJ€wish customs of Sabbathkeepirg and ci¡cumcisioncontemptuously deexamples of degradingsuperstition.

These repressive measures and hostile attitudes prevailing towardtwere particularlyfeh in the capitalcity. Tirus,fbr example, becausmounting hostilityof the populace against the Jews, $as fo¡ced,"unwillingly"(in.,i¿¿r).ro ask Berenice, Herod the Younger's sister (wwanted to marry), to leave Rome.* TheJewish p¡oblembe.ame particularby Hadrian's time as a result ofthatemperor's policyof radical suppressiolewnh religion.

Such circumstancesapparently encouraged Christians. too, ro prwhole body of anti-Jewish literature. whichbegan appearing at that ti"Christiantheology"of separation from,and contemptfor, the Jdeveloped. CharacteristicJerlish customs, such as ci¡cumcnionandkeeping, wereparticularlycondemned.

The Church ofRoine aíd the Sabbath.-Thoughdenunciationsofobservance can be found in the writingsof Church Fathers frogeographical areas, it is in theChurchofRorneth¿t we End evidenceoftheconcrere measures ro wean chrisrians away fromvenerarion ofthe sabbarurge Sunday observance exclusively.Justin Martyr,for instance, writiRome about the middle ofthe second centu¡y. presents a most devastatsystematic condemnation of thc Sabbath, as wellas giving theearliestaccount of ChristianSunday worship services. He empties the Sabbath

rheological significance, reducing ir ro a rempo¡ary ordinancederivMoses, which Cod imposedsolely on rheJews as "a mark ro single rhempunishment they so well deserve for their infidelities."'*He refers, on thand,roSundayas "thedayon whichweallhold ourcommonassembly, bis the frrstdayon {hichGod, havingwroughtachange in the darkness andmade the wo¡ld:and Jesus Christour Saviou¡ on the same day rose f

Justin's negative view ofthe Sabbath is reflected also in the early introofthe Sabbath fast by the Church ofRome, in spite of the opposition ofChristianityand ofseveral westernchurches. That the Church ofRome

champion of the Sabbath fast and a¡xious to impose it on othe¡communities iswellattered bv the hisroricalreferences fiomBishop(A.D.2l?-222),Hippolytus(r..i.o. 170-236), Pope Sylvester(A.D.314-i3Innocent I (A.D.401-417),Augustine(a.D. 354-430),and John Cassian360-435).'"Thefást was designed not onlyto express sorrow lb¡ Christ's dalso, as Pope Sylvesteremphaticallystates, to show "contemptfor th(exetratione Júdaeorun) and for theirSabbath "feasting" (¿es¡ruetiones cib

t37



a a w e ews, o use e wor sThe answer is to be found in the fact that for iheJews the Sabbathnot a day of fasting or of mourning.Even the srrictest Jewish sectfasring on theSabbarh. The rabbis. though rhey dilleredin rheir vierhe rime andnumber ofrhe Sabbaü meals. agreed rhat food onthe Sto be abundant and good."

That the early Christiansadopted thisJewish customis impliedin Augurines rheroric¿l remarkin which. whenrefening to (he Sab''Didnor ¡he rradirionof the elders prohibirfasting on lheone hanrest on theother?"s Further support can be seen intheopposiriontfast by Christiansin the East and in some importantWestern areMilaíarthetime ofAmb¡ose(died a.D.397), a;d in cenain churcheof NonhAfrica.'¡

A rridSabbarh fast would narurallypreclude also rhe.elebt or d s Su pper. since partaling o I irs e lemenLs wo uld be rega rded asf¿sr. Consiquenrly.as repoíed byseveral Fathers. rheSabb¡¡h wasnor only a dáy offastingbur also a day in whichno Eucharisti(( elebreligiousassemblies were ¿llowed.'"The translormarionol ¡he Sabb¿offéasiing,joy,and religiouscelebrations io a day offasting,mourreligious assemb\ represen I s ( oncrere measu res t aken bv the Ch u rcforctChrisrians awav trom the v€ner¿rionofrhe Sabbath. on the olp¡actice enhanced S;nday, a day of rejoicin8 andfeasring when the

when didrhe Church of Rome introduce ihe weekly Sabbhistoricalgenesis ofreligiouscustoms cannot always be establishedand this is true regarding Sabbath fasting.That itwas introducedehowever, is clearlyimpliedby the followingstatem€nt of HippolytRome between a.D. 202and 234): "Even today(KoiY&8 'uv) sotasring on the Sabbath. fa pracricelof wh'ch Christ has not spoken.rheGospelotChrisr.'-ThoughitisdiiñculrroesrablishwherherHreferringroBishop Callistus' dec¡etalenjoininga seasonal Sabbath fMarcionitesagainst rvhomhe wrote a treatise (possiblyto both?), t"even today"clearlypresupposes that the custom had been knownf

Irhasbeen sugSested thatthe weeklySabbath fast originated asof rhe annual HolySaturday of the Easter season, when all ChristThis viewappears altogether plausible, since,for instance, TAugusrine asso(iaredthe rwo. Teflullianspecifirall)appro ed lhe asabbath fa\t and .ondemned the weeklvSabb¿th la.r that RoWestern churches practiced. "You someíimes continue your Statieven over the Sabbath,-a day never to be kept as a fast except atseason."{e An additional indicationof a connection bet$'een the tprovidedby the facrthat theannualpaschal Saturday fast,like the wdesigned to express not only sorrowfor Christ'sdeath but also conperpetraiorsof His death, namely the Jews. The Di.doscalbApost250), for instance, enjoins Christians tofast on Easte¡ Friday andaccount ofthe disobedience ofourbreth¡en[i.e., theJews]. . . becausPeople killedthemselves in crucifyingour Saviou¡.""

138



, . y s c a . ,and l¡rerarvanú-Judaic imperialpoliriesthat made ir netessaryfor Chrisever therr ties wirhrheJews. and. on rhe orher h¿nd, by lhe veryconfli(tb€tween Jews and Chrisrians.The Chu¡rh ofRome. whosemembers,paSan exrráriion.expenenred ¿ break trom r he.lews earlier rhan in rheEwhere the unpopularityof theJews was parricul;lyfeh, appears to haveleading role in inducingrhe adoprion ot Sunday obsiivance, as wdowngradingúe S¿bbarh by rhe weeklySabbath fasr.

Sutl Wo¡ship and the Origin ofSunday

.Why, it may nowbe asked, was Sunday ¡ather rhan anorher day oft(such as Friday.rhe dar of Chrisr's pa$ron, (hosen ro eridence ihe Csepararion from Judaism? Anri-Judaismexplains ¡he necessiry rharsubsti¡ure a new da) ot worship lor the Sabbárh. bur rhe reasons for rhechoice of Sunday must be found elsewhere. Signifitanrindications sugSun worship with its"Sun-day"was influentiálin deierminingthe i-Sunday.

Sun WoHhip¡nd lte Planetary Weet Prior to A,D.t50.- fo es(possible causal relationship berween Sun worshipand rhe Chrisrian adoSunday observance, it is crucial ro verifythe conremporaneousexistencend o[ rhe ñrsr cenrur] ofborh a u idespread Sun worship ánda commothe planeran seek with irs sun-day--dies sohs. * Only ifrhe planerar y win use in rhe Cre(o.Roman world aheadrin the ñrsr cenrury otour eraSun was being venerated on Sunday does the possibiliryexisi rhar Cconverts frompaganism, facing thenecessiry ro worship ona day üar wdifferent fromthe Jewish Sabbath, we¡e oriented tow;d rhe day of rh

Caston H. Halsberghe has persuasivelydemonstrated in hismonograph,The Cultof Sol In i.tus, rharSur worshipwas "one of rh(omponenrsofrhe Roñan religion.Asa resuh oIrhe penerrarion ofEasr(uls. Halsberghe (onr ludes that fromrheearlr parr otrhe serond cenrthe cult of So¿ Inúi¿rüswas dominant inRome and in other parts ofthe EmThe idenrificarion and worshipof rhe emperor as sun-god, en(ourageEaslern theologlofthe King-Sun.andby poliri(¿l(onside¡arions.undorontribu(edto rhe diffusionol a public Sun tulr."

Did the planetaryweek alsowithits 'di¿s salü---day ofSun"already exifirstcentury a.D. in the Greco-Roman world¡Onlyin such a case copredominarirSun (ults hale enhanced rhe dd) ot (he sun and conseinfluencedCh¡istians to adopr this day for their weeklyworshreinte¡preting irs symbolismin rhe lighi ofthe Chrisrianmessage.,.

Seve¡al testimonies fromsuch ancient writersas Horace (c. 35 B.c.),(r. 29 B.c.), Petronius (died ¿. ^.D. 66), Fronrinus (¿. ^.D. 35-103), Plutarch46-after 119), Philostratus (c.tt.». 110-2451, and DioCassius (c. A.D. 1clearlyattest the existence and common use ofthe planetaryweek alreadfirst centurya.D- r Muralpictures and inscriptionsofthe ptanetary gods auncovered in Pompeii and Herculaneum, as wellas rhe so-called

. Se. ü. acmunr oa.he pl¡n.rarys.el given byS. Doqlas Uar.rhous in appe.dix A, pp. SO3

t39



le(ers lromA to H of lhe Roman nundinun market week and in thrhe seven letters fromA to G ofthe Planetary week, and to be datedthe time of Tiberius,A.D.t4-37), erase all doubt of the commoolanetarv$eek in anr ienl Rome lrom¿r leasr rhe beqinninAoflhe C' fhe nrerailinsSun wor.hiDand lhe .onlempolaneous exiDlanetaryheek caused a signifiianrdevelopmenr'lhe day ot Sórieinallyuas the firvday ol ihe planerarl week ras clearl)eviden( ednuídrui¡an¿ by rhe mural inirriprionslound in Pompeii ¿nd Hwhere rhe d¿ys ol rhe lneek are gir eá horizonrallysrarring hirh rhe d

wasintimesupplanredb¡rhedayof rheSun whirhmoved tromse

frrsrolace in the week.ir is dif¡rulr ro determine rhe exai I rime h hen rhe primar ¡ and r

rhe d¿y of Sarurn was transferred lo lhalol the Sun. Th¿t this¿lreadv bv the middleot rhe se.ond cen¡urv is cle¿rlv indi(¿tedbar rotoqer VeLrius V¿len.. ln his An¡trol¿gl..omPo'ed berween A.D.he expiicirlysr¿res: 'And Ihis is rhe sequen.e ol the pl¿nerar\ 5(¿rsrhe dárs oi rhe week: Sun, Moon. v¿rs. Mercut).iupner. venStatementst¡om lu"trnV¿rrvrand lerruUian ¿ssellasse eral vilhconsrirutionsolC;nsranLine (l\4arch 7 and.July 3 4.D.32l,..onhrmt

rhe Sun oc(upied rhe dominanrPla(e inahe

sequen(e olrhe d¿vs

Since rhé emergence ol rhe da\ ol lhe Sun o\er rhar of SaraDDarentlv in the e;rlvDart ot rhe serond ,enrur) in con(omirClhrisdanidoorion ofsu¡id¿robservance in pla, r ol rhe Sabbalh. orhe latter relaiedto the tormer? Drd ¡he advan(emenr ol rhe da) otrnoririonotfrrsr d¿v otrhe weet Dossiblv influenceChrisrians qáifferenri¿re rhem"el'es from (he §¿bbarh ol rheJe is. ro adopr dndd¿v for theirueeklv worship?' Severalkindsoievidence supporr rhi\ h\ porhesi\' l( is d la( r' fiChris¡iancon errs rrom paga;Lm"ere ,onsrantlr arrr¿rre

enerarion ot the Sun. This ii i;dnared nol only by rhe trequenr(

onrhis Dra(ri.eb the Farhers bur ¿lso by signi6,anr reflexes ol SunChriiri¿nliturgy.'IneallyChrisrianartandlirera¡urefotin§rathe Sun was ofiánused to represent Christ, the true "Sun of riShter he earliesi knownChristianmosaic (dated¿. a.D 240), foundbelowPerer in Rome, Christ is portrayed as the Sun (Á¿¿ior) ascending oncha¡iot witha nimbus behind His head from which irradiatessevform ofa T (allusionto the cross?).6r Thousands ol hours have bedrawingthesun disk withan equal-armed c¡oss behind the head ofother imDortantoersons,

,rnoiher.isáif,,anr indic¿rionof rhe influenceot rhe SunChristian worshipis provided by the change in orientationforlerusalem to rhe Éasr.": Some ñl rhe reasons ¿d\ant ed by 'he F¿'her"¿doprionof the easrw¿rd po.irionfor praler are Ihar lheOrienlbirrñof lishr, rhe orienr¿iiono[ rhe an.ienr temPles."God\ PChri.ts cóming."'App¿renrl), Chri«i¿nswho preriouslv.a"vene¡ated the Sun, when facedwith the necessity ofdissociatingththe Jews, not onlyabandoned the orientationtoward Jerusalem f

140



. r e un enChristians toworshipalso a,pp*4 on rhe day ol rhe Sun?Perhaps the most explicit€xample of Sun worship's influenc

Christian liturgicalcalendar is rhe adoprion ofthe pagan feasr of rhe diSoli\ Innictirhe birthdayof rhe InvincibleSun-whichwas celebDecember 25. That the Church ofRoñe inrroduced and championed rhisin the case of Easter Sunday) is a.cepred by most scholars.s fuarioRiginstance, a renowned Carholiclirurgist,wrires:"Afterrhe peace the CRome, to facilitatethe acceprance of rhe fairhby the pagan masses,convenientto institute ihe25th of December as rhe feasr ofthe remporalChrist, to divertrhem from the pagan feasr, celebrared on the same day iof rhe 'tnvincibleSqn' Mithras,the conqueror of darkness.""'

These few examples evidence suffrcientlythe influenceof SunChristianüought and liturgy.A more direct indicationof the influencpagan venerationofthe day ofthe Sun on the Christian adoptionofrhe vday is providedby the frequeni use of the symbology of the day of rhjustifySunday observance.

Jusrin M¿rrvrr.. a.D. I00- 165) emphasi/es rhar Chriíians a5sembldav r¿Ued Sunday... be(ause it 15 rhe ñrsr dayon whnh cod. hd ing wchange in the darkness and matter, made the world."*Is the nexus berday of the Sun and the creationof lighton the firstday a pure coincidhardlyseems so, not onlybecause Justin himself in his Dialogue uitexplicitlycompares the devotion that pagans render to the SunwiththChristiansoffer to Christ, whois "more blazing andb¡ightthan the raysun,"6'but also because ihe coincidence between thecreationof lighrorday and the veneration of the Sun on the selfsame day is clearlyesrabliseveral Fathe¡s. Eusebius (.. ,r.o. 260,340), for instance, refers explicirmotifs ofrhe lightand of the day of theSun tojusrifySunday worshipr '?of üght, ñrsr day

^ndt'1¿? da1 of the sm, when we gather afier the inrerval of

we celebrarc rhe holy andspi¡itualSabbaths. . . . ln fact, ir is on this dacreation of the worldthat Cod s id: "'Let there be ¿ig¿i";and there was ligalso on rhis day that the Sun ofJusrice has risen fo¡ our souls."",

Such testimonies and orhe¡srh¿rcould beciredclearlv reveal rharrhofrhe dav ofrhe Sun w¿s nor motivaredbr rhe desire ro venerare rhe Sunhis day, but rather bythe fact thatsuch a day provideda fittingsymbolcould effrcaciously commemorateand explain rorhe pagan worldr$rmental events of ihe history of salvation---<raatiaz andresznecrioz.&Jeroexpresses this point:"Ifiiis called day ofthe Sun by the pagans, we mosracknowledge ii as such, since it is on this day tha¡¡be light ofth¿ uo d ha:and on this day theSm of

ll6ticehas rism " tu

Undoubredly,the existence ofa richJudeo-Christiantraditionthatasthe Deirywirhrhe sun and light facilitatedandencouraged such an amalgof ideas.'r Ii appears, therefore, thatthe ingredients necessary ro influChristianchoice of the pagan day ofthe Sun were already presenr whenrmade its appearance in Rome. Various Sun cults were dominaniir ancieby the early part of the second century, and their slmbologysoocounterparts in Christian literature,ari, and liturgy.Furthermore,rhe

141



seeminglyinflu€ncedthe Ch stian choice of the same day,symbolójywas conducive to worshipofthetrue Sun ofRighteousnesday "divüedlight fromdarkness and on the day of the resurrcctfaith ftom infrdeliry.""

The Early Theologyof SunrlayA b¡ief survey of the basic theological motivationsadvanced

Faihers ro iustifyboth the choice and the observance of Sunday witest the validityof the conclusions emerging fromour study

Resurrection.-Wenoticed earlier thatthe New Testament giv(heaposrlesinstitu(edaweeklyoryearlyrommemoralionoflheSundar. Ir is noreworthy. in fact, thal bolh Barn¿bas andJuslin. sverltimewhensundalworshipwasrising.presenttheResurre(liol t*oreason". importantbut not predominant'rNeverlhele§s.lhofChristeventuallyemerged as the primary reason for theobservanAusustine DerhaDs orovide"the mosr expli.it enunciarionoflhisw'fh-e Lord':duj *a' not d€clared ro ihe.Je"s b,rt ¡orhe Chrresu¡rection ofthe Lordand from that event irs festivityhad its oriIiturgicalpractices such as the p¡ohibitionto fasi and to kneel on Sur

the c-elebiationofa Sunday-morning Lord\Supper, were introdsDe.i6.allv the memorvoI ihe Resurr€flion."Sin( e, howevel, Chúbn initiallywas no( (he exctusireor preponderant jusriñcatioworship.ré need ro recogni,Te and e alu¿re rhe role Plaled by orhmotives as well.

Cre¡üon.-Thecommemoration of üe anniversary of the cworldis a iustiñcalionfrequen(l)addu( ed b) the FaLhets tor obserWe . ned éarlie¡ lusrin, Eusebi'rs. and lerome, h ho menlion I he cron rhe 6rsr day ai a reason tor sundaykeeping.'-APparenrlyrhisjuintended primarilyfor pagan\ ¡o HhomChristi¿ns wished to exPldar ot rhi Sun thev did nor venerare lhe Sun-god but rarher.creation of lightand the rise ol rhe Sun of RiShreousness erents ofrrsrdav.

In'the polemic sjth Sabbarhleeping Chri\rianshowevelargumenr was used in a modiñed lormto show the suPerioritv otSuSabbath. In the S)ria¿ Dinascalia (e. A.D.250)rhe terms of the disexpli(i(:Cease rherelore, beloved brerhren. you who fromamohavebelieved.yetdesire(s(ill)tob€riedwirhrhebonds,andsa)rhaprior (o the hrar day of the week bet ause that the S(riprurehas saidÓod ntnh"

a¡hins\:and on tÁp tumLh dalhe

lnt'hedall hüuorh:,and

''we ask you now. whirhis 6rst. Alaf orTau? For rhar {dagrearer is rhar which is the beginningol the world.even as the Losaid ro Moses:ln rhe bcginningGod rreakd thp h?au?n and Lhp parth.

A similarreasoningappears, though inamorcrefrned form, inthe Sabbath and Circu.mcüion,found among ihe works of Atha296-373). bur probablyspurious: The Sabbath was rhe end ofrhethe Lord s dar was the beginningotthe second in whn hHe renewe

t42



being the ñemorial ofthe new creation. Indeed,He did nor creare anotbut He ren€wed theold one and completed what He had begun to do

This notionof the Sabbath as herald of the end of the frrsranbeginningof rhe second creation is totally foreignro the Scriptuapparently was devised to refute theSabbathkeepers' claim of rhe superthe Sabbath as the memo¡ial of C¡eation.

Th€ EiththD¡y,-Anothervaluable a¡senal of apolo8eric rechndefend the superiority ofSunday overtheSabbath was providedby rhe syof the eighth day. Asa designation for Sunday, this te¡m firstapantiJudaic polemical writings,such as the ¿1¿, tle ofBaruú&'aIJ,d ¡}leDialIryrl¡o.It was widely employed in Christianliteratureofthe firstfrve ce

Such a designation apparendy derives fromchiliastic-eschatologicaltions on the seven-day Creaiionweek (sometimescalled "cosmic week")pinJewishandJewish Christiancircles.sr The duration ofthe worldwas suinto seven periods (or millennia),of whichthe seventh (identifiedSabbaih) generallyrepresented paradise restored. At the end of theperiod the eternal new eon woulddawn, which eoncame to be knoweighrh day"since ir was the successor to the sevenih.

In the polemic withSabbathkeepers, the symbology of the eighthapplied to Surday to prove the superiorityof the latte¡ over the Sabbathrangeofa¡gumentswere drawn notonlyfrom apocalyptic literature but athe Scriptures, philosophy, and the natural wo¡ld.As the eighth eschaday, Sunday was defended as the symbol of the nerv wo¡ld,superioSabbath, which reprcsentedonlythe seventh ter¡estrial millennium.eAlsGnostic ogdoad, Sundaywas p¡esented as a symbol ofthe restofspiritualbthe supercelestial eternal world, foundabove the sevenness of rhis trworld.Moreover,Sunday could be prestigiouslytraced back to the "proofthe Old Tesámenr, by means of rhe Biblical number eight, which tfound in several refercnces from the Old Testament,such as the eighthcircumcision: the eightsouls saved f¡om the Flood: the fifteencubits (se€ight)ofthe Flood waters above the mountains;*the superscription ofand I I ("fortheeighth day");"the fiIteen (seven plus eight)gradual psalsaying "givea portionto seven, oreven to eight,"ofEcclesiastes II:2;¡? thday whenJob offered sacriñces; and orhers.¡¡ lnvested withsuch "prauthority, the eighthday could "legitimately"represenr the fulnllmereign of the law, allegedlytypiñedby the Sabbarh, and the inauguratiokingdom ofgrace supposedly exemplifiedby Sunday.Jerome expressedby sayingthat"thenuñber seven havingbeen fulñlled,we now rise to thürough the eighth."¡'

The polemic use of the symbolism of the eighth day that developapocalyptic, Gnostic, andBiblicalsourcesto prove the superiorityofSunthe Sabbath corrobrates again that Sunday worshiparose as a continnovationand not as an undisputed apostolic institution.Indeed,Sabbath-Sunday controversysubsided, the very name "eighthday"inherent eschatological meaning (used frrst by Barnabas and afternumerous Fathers) were formallyand explicitlyrepudiaied as a design

143



. .onsram nop e, prov es a mos exp c con rma on o s eveoexplaining thatthe eiShth dayrepresents exclusively thefuture lifcategorically:"ftis for this reason that no one calls the Lord's day thbut only firstday.""'

This briefsurvey of the various early Christians' motivatioobserianc€ suggests that the nee day of worship uasintroducedincontroversy anduncertainty. I t appears that because of the exigencyseparate Christiansfrom theJews and their Sabbath, CentileChristthe venerable day ofthe Sun, since it providedan adequate time andcommemorate signiñcant divineevents thal occurred on thai daycreaiion of lighrand the resurrectionof the Sun of Justice. 'I'hiproroleda (onrroversywnh those who m¿intained the invisuperioriryof the Sdbbarh. To silence such opposuion. se fosl mbolismof rhe ñr« da) and ol rhe eighrhday war introdut ed andsince they providedvaluable apologetic argumentsto defend thesuperiorityof Sunday. As the firstday, sunday couldallegedly claiover the Sabbath, since it celebrated the anniversary o{both thesecond creation. the lauer inaugu rated by Christ's resur¡ection. Theon rhe other hand, could claimonly tocommemorate the completionAs theeighth day, Sunday could claim tobe lhe alleged continuationand replacement of rhe Sabbath, both temporallvand eschatologic

Conclu¡ionThe picture that hasemergedin this ch¡prer is that the origin o

rhe result of an interplayofJe$ish, pagan, and Christianfactors.found. contributednegativelyto the rise of sunday by cr€ating desire for a radical separation fromJewishobservances such as the Scontriburedpositivelyby p¡ovidingthe cosmic millenarian wconsequent possibilitvof defendingSundav as the eighth dav repeternal new world.

Paganism suggested to those Christianswho had previouslykand the cuh ofthe Sun the possibilityofadoptingthe "venerable daytheirner dayofworship,since its rich svmbologvwasconduciveto tthe rrue Sun of RiShreousness.

Chrisrianity,lastly. gave theologicaljustiticationto Sunday oteaching that rhe day commemomted importantevents such as theof Creation. rhe resurrectionof (lhrist,and the escha«rlogicalhopworldto come. It appears, therefore, that Jewish, pagan, and Chrithoughof differingderivation.merged to B¡ve rise to an insiitDtisatisfying the€xigencies of many

Jewishand pagan converts.

Ourstudy hasalsoshown (we hope persuasively)thal the adoptiobse ance in place ofthe Sabbath did not occr¡¡ in the.Jerusalem choftheauthoriiy ofChristorofthe apostles. but rather t(x)kplace selarer, evidently inth€ Church ol Rome durin8 the second century. I tby externalcircumstances.

we found, too, that theearliest theological justificationsdoorganic Biblical-apos«)lic teaching,but rather differingpolemic arg

1.14



we¡e eventually abandoned,since they were based on fauhy. questionaqu¿rrirnrr¿,Biblicalhermefleutics.

This means. to state the matter frankly,that Sunday observance doeson a foundationof Biblical theology and/orofapostolic authority.but ralater contributoryfactors to whichwe have brieflyalluded above. Anytherefore, to formulatea Biblical theologyofSunday tohelp solve theproblem of its widespread profanation is doomed to fail. More hopefucould be expected from edu.ating ourChristian communitiesto ¡ediscoaccept those permanenr values and obligations ofthe Sabbath commandmare stillrelevant to Christians today.

Ld. Note: Aühoughunour itens ofinqoian e r¿gardmg the Sabbak and.from the seeond throughfftheenturies a.D. aft noted at rand.o uith;n the broaderof ehaqters 8 - 10, a nore »stematic and ftmprehen;iteteatment of the sutie.t;.s Ptdqqen¿iÍ Ba¡ the end of thistotume.ltnqako b¿ noted here that th¿ topicof"ThDq' in the Second Century"ts treat¿d in aqpend.ixF.

NOTESAmun*rhn,-'"'.,,ndLl Á" :"ar¿r'Ph'.dclphulqb3.

k¿ t¿¿dtl' oñrt lnoaplt t\tzt dtl t .ola Anie¡'¿u'écu'i¿n¿ 170 R-me lo6q, r'rn.'O,e. Oom'nrd "nd D'e\ (ul.i fha Be[nn'nr.or'1.1.',1( D" iñ t h, 'L' An"qrrl..l D(.¿rho L t'n\c' 'r^l .\ni,1¿ lqhl,i.ndrdul k léqcrr. r/r,/ddi¿,o,C'¿nd R¿Did., l07l,sB,th.o¡.hi,/¡¿r.¿áe¡á¡o \trrt¿r rRúmc,.97r,, r-iddd . ,¿t1,,.t,ür." r.r lhFc d. ump"un. ¡nLl,o'RlL pr.cn'.¿ b) lrqfl'.,, .r.. pp i6. r).r\lL.lc.,l'.m*hnirt Lh¿LLheo&¿,\dn.eof\und¿\Rdldulinei.\emion.6rnbe"L,ePd hdd'lx(nhn rlcr'. ;qrñ ¿n\ Linoordelo'ionru prñnul¡'d"1..' "n,lúonLloc.uyobir:,r'on'ul;lúddnncüpri'.un H"trcip',F'li h.,.n.. 'l'.\¿h(drl \úrd¿)'.rur+'hcmor';ul'hd 'hl ó1,(Frn, óf\ú'dr h.db.cr 'ñocn,"dbrrhe"n'.'"¿F{"li Ch"h¿ndh¿ill,anihcrdul'ñc.hu'.\rlap. n,pp2ta.2le f \ lunrm¿nn l'¡.V^,,f,Á.Po¡'F". 'hi rhr '"pl¿,c'; nr'l'.\"rt'h\tr\:ú'd" o,.r'irdbeE"rnrhem¿".,dumufs'kif,luuonúf rhar.¿' r.D.44 ¿r etrl' of rhe lcEi.hFñ-u'iünMosn¿ ¿lú 'e"1nnle,ushmdek.hrd'hemsl,e.\ar"dl r'om¡hilcr'pl.¿nd$n¿qoqurbñ"ueolrhéFt e¡uui.l'¡ourle.dcr¡ , r,. DD l7e. lbu, lhnv'ch Fd' ird.,edb 'h; f¿,' 'hJ' 'h" fi^rle-rh aq,rpñrcn'lr di'ñra, nor';xJnq rh."h-le,hL,,h, ¿ nnn,on,oimnrr.iou

"H.tknnh'¡htr.\(uffe.r¿h){¡hh.'$h...r rpoirédúr\h'lé'héHdlennh-he'c\¡trirpr.,r¿lloEcd'o,.m¿inin.h.,r\úndoúbrcdIbr,ru""rh"rdidnu'.hae'he.'ü.1,1.,cq5(.ccplvwr ürllno'e 'h. t"'u ."m,nL'. h h¡ dcep.r da ¡rLlro l.hrh .\e'q',cr ú¡ul r.o. l ,i.'R.rdor,op ¿¡, p 213 r MBn¿, q, ¿i p5,' Mu.n.. @1",,D {{6§l.vcr.riánd,osrn,'1r.k"'\j.''oqrrhr\und¿1rubrnedb.,¿u.clc(L\r.*o,

¡,¡¡, ¡ftp'. ro' u h " i"leb'¿uvnm'Bh' rü{a h".lL. mon ll)o' "ñnúdl\¿nd 'll br ¿n obenrD¡"i'JL' d¿r '_'"Ihcor:Fn., rhc t.'di D¡,'rar 4q (1930f6c.' _lnI(o,'ñrh'¿n.lll2ulrdlBE,nIo,n{iJ,rrhe,'o'inrh.dn.lonanmr'h.ro¡por,rl,'.lisuDm'.buonúeL(n.unul rÍ(¿f,.ul rl'c¿rc' ¡bllhe'co.,Bñ^fr"c'rir'

¡nú'"nñ.-eh'oqehe',''ówprouuúivi,e.3,2ur3.ú,.'mpl,insra&,q,r¿¿d¿ .vü'eu é','herr.r'hrPdLrhardr.úv. l-ord ,'xxonaóq,rod€krib€onlvrh.n¿tr¡r.olrlr.SupD.i¿ndnorSundav( hcl,(le\hhdñ,F¿"on-h'{d¿)o,rheh{il.h¿pl6 ?). c1pr, Lll}hhcn n.ñror of hrkrcdnésofrhlLvcirnAln.n.d'hc

dpc'l.tplcr for ¿ ro,r hohh,pful ¿¡rLdé dunn*'h. Fü'ktin¿ vf rhr Lu'hrdh tusqert úr tund4 hn ¡l'e"dl lnGn¿'

'h."Lu'ilr drr"o'

'hrrhr In'dr §uppr

.irus\elion\undr)lh.l¿rr.'t'r\ad.ññd.d '.núoún)blRo,dorf,,r.trpp 221223, Hishoqñ4, ¿,r nqhrl 'eF,ed br Motn¿ ¿, ¡ p 12 ¿nd br O Beu.n hn ',ri.h of Ro'd.'¡-. h.tlqt{l3l.3i,C,n,eñínahcmcrn'nra.,h.l;,d"s"pp.r.'1.¿lúlo¡'o''h,n'iv.'iheF,\ynoDú4rcunr of'hc t-s supF' rvr'.26:23:vrl r1 22 2i,Iu|"22:17.20rt h. D;d¿,¡.\ddrd70dnd ll0J, rhouqh de o'"t'h,e" h¿p'eñ(q,10,l{rrurhrI¡'d.\JppadnJl'«5mrñL'edo'h¿nl\"\."h{.;,ndl, ¿¡dn¡l¿1ñd¡lusonb(-hn(,1'€¡undmi'th.em€Rrru.orLlenad¿a,,dded ¡bour r.D.rn lhcRondnb"hoDrmDlor."cve'J,$mbol.,hrD".2,l27rro,, hrüúaNor t'o'inrh 'h¿r''herth¿., brd lu'u,r,."u'ie,'ión "r hhi. h H" h"

'rnde'.ilrn¡ I¡' Ll leunr{r'uib'r{-/24.r,,b um\rhFmrnlunurrhetrd'.supF'¿nLl\und{ho'.h'plhfonrir..ú.L'parn8

'l rhe tBhra¡sr "hcrd ,deh'r,ednn \und¿);nd h¡d -quncd rhr,orrrmo ivr l

145



. , . ., . , , ..¿a,a¡ary.@ llrrui¿].m.19711,p.67t Tn.i, minn'r]mryrrllha,rbrcnñtrd.¡ ñ(c, ¡, o'diwrF 'm¿ny Lhnu&nd.. ¡monq rhc l.E1or rhor,ho h¿\" br)ned rA,E?l:?0,r.r Brhrpoü.r rhrahcrm¿yEcllhdvrbecn .Lrn,yol.hrn¡e..ldcr5l,,on únnR¿ "oIotl\rThnhj¿n.s¿.rhen p'rlidenr'raMk\n ttt B@tofthlarutCt¿¡d Rlpdr lor{,p 42q ThtúCh¡rre wC¿¡er¿ndRjlDhE,ne,Iü4,\of*,Atotl?\,Ct"ndRrDidsrqrq,. ó. \,¿,¿

'r ror d¡oturrrurtc\or rh..sluboñor l¿ni..,n rÁrlúdco.r h,'n'r' t"erru'c"; Bds¿.,i..t B¿(hrúhr, ¡m to¿¿¿rÁ ¡o 5r¡d2r. oo 112 ta\II IhRtcrFxrouu\.hd.rcnd.¿ 1OCullñ¿nn.'Lou'¿núnulriDle d"Bl¿.onnldta,h^tunsru t¡¿ris. t972t. D. t3 'la.'DRrnron u nhm rh. Ltl\Lhut.h Unan \aws22llc67)'33-37lnúe(h¿rA.ñ.de¡rr'nn§kph.nth4r'.¿rnen,rlc'.n.e'oúclcmDh,lbu hflrnno16rñ,¿llúrionro,hr §¿bbrh. rl dmm..6ul¡r ,1. Ro,do t d .x. oo l, 21DúmoL.d Sund¡rubo.r¿n.e. th.r rould h¡ . nn'ed uó ¡,hdD lonuore,s. aRinv m L'€i¡Rrcn¿rauvnr " ¿nd or Lhe lor¿l ¿dn€r€nle ro l.wBh.Lrúm¿' Lh. 1., h¡Íco .\. , h,u(h. Fhmn ,"n b. dae,r.d in A,§ uR¡r{\rhr no,hdnlcin rhe d¡r or qo h,p h¡d 1.' n

r §r\.rrpo'nú¿r norNon ht'n ,h;ñroposl .r l¿m.r.; p'npokl¿pp'uv"db."1hr¡Fdcú.,e22). l. T}crrempr'onfrom,n,umnion r"tsrdnkdor¡r"10 rh.bÉ'hr.,Ehnrr.;l,h.25,. ¡h.r bemA no, un .$on ¡n rhNr*rLl,o,'h. ta.sh Lhruh"h.tho onÜnJrd o,tr,um,I hr tr,ndrr.a borh bv rh€.rni€n .¡li€rrh¿ (¡u.¿ ol¿ nun(2: r2l, and by rhr ion,rm o úc hdd.,t or 'hr teruqlcm.hún h 'o h;¡,r,hriin., ,hd l:ür"" nor ¡o(n(un i{ü.i, lhildr.no' ob*F. ¡h€ LJnoma".AG2l 21r.2. Moreove,.ol úe foL,dnrrno'rdmA,úl :2u.on.úmo'dll¿blrn"on"1mn'h.pollunon.l'do,.¿ndl¡umhhf,om blmd ''.Thúundur,on, e'n fo' ,i'uJdeñlem.nrdnd food l¿\"n,.ññu\.of'h.sr.r r.rpü.(cr.moni¿ll.h3rin¿lly.¡heu.m.nrhdl.m6m.dcro.uppo"hap'up6dli,¿lloq .rl' r.nrEüons Moqh¿rh¿d 'nct4l iny rhofrhop'.a h h,m, for h.r ir¿d rvn r vbbr¡6,n(v.,*2l,Thou¡hl.ñ.i(Em¿,lh¡.bccn.¿rioLJrundeÉ¡úLlinF'paatrne,¿lll'r,olpmpcdl ¡ñd in iú Nrü6.duon l¿mfl,rdfñrm'h. biñd'ns nrur otrha Mostrl¡"."hi h h.i,e .4§¿bb.ü,nthenn¡8oru. ThPñ¡nifesu,iunof.u,h¿n.x .s¡e,..F 'br'hrlc'uldlMoü,ffrmoull¡r rr;lúdfl,rso,nrll)rhe hypo'helr rhr,hr lrrúsl.n,hL,,hhri rl.

i' l, úFsrbf.,¿irucc;trrd by R ( . H.leñrnj rhr''hff l.,rh 6.hAeh'ñ P¡16..nc6ulrc'r' umu, r '

eR¡' din Pdul-I¡,I¿Fpum ottht A4 d *tApo\rtt. (ColümbJt, Oh'o I o44r p. 37ih€ l¿¿d€B ol Lha chunh o r. Piul d.mon r¡c Dnbl \ }REDdr ro' ¿tu e{' r t u{ú;\'e

tf,ntU. rhar'1he,r'rn.d ihei' lrü.h t¿) ol I't'nr,,n,Lm.i-drhetr child' . rr lâ.h.-.i1 lhFhlporh.r x¿dr¿tu.dblR.E¿n.rh.nh.,r..a:¿n^n(Drr¡b¡r.unr¡\rnr

th€ dRrñe &edl o&u,,ed bdween (he *bbrth¿nd th¿r d¿v w. no" * 5"d^,,( -*, hL.ldjlt'lt§h\t\ r1L,úk¿lH.ba 4 5.2r1.\P\¡2 lr7h.r77,tp.p¡.nn. rd,..a hh¡l,Htrr5.¿7.etlCL,On,hrqur1uonn.,h...b.'.lHnRo,thrLbonc.Fhooblat.d.

,o úis¿bbarh, ee,he d, ution'n B¡thm .h¡¡d 5¿¿b¿¡¡ r¿ \,a¿). pp lrc.lsh

\1 A¿ú.ut n4au' 29 1tPa 4t lnttr3 M.srmon 'Lá m,tr¿uona F.llr: l,send.oJ r¿h e, ' ,n / ¡¿-¿Er¿¡ary p {3 1 D.nútN¿En.td,hcd.(.nd¿núotrhcA.mri'rp(¿tinrChn{ún.hhoflcd'ol,an o.d¿ñdñdtr,h e( of 'hr ahunh br ¿ur ü.1 ,rE¿,d.d 'h. l.wrh nb..,\¿ñ c or qbb;rh ¿nd ¡n, úm

obúFtúóntItr¡iologj{b^\

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19611p.\6,A m'l"rÁr(ne., r¡\¡n'' ' I hc d¿r. ^D 30.90lo,ú. inuoduüon ol tbe nJ6i.uon Á a.-eDredbr DB

4rénq é bibhoF¡Dhl,r. r \hr¡q.' MdvdMq' /D\ /, 7 d43m s.r elF.ülh ihe {udvoi M Srmon, r,fu / {4rP¿ñ1. r9b4 Éur'nr ür19,13 ed, D 23z'l¡mcrPdle.,.m4t(.l hr l¡¡ r 'h¡ rh. F{ rad qrFmrn'rudr,ñ.hr n.FqL..¡Fr..

ümcolmdrüns ú 'h. fud.o ehntr'rnr rrrrf.qucn(d rhc $n.¿ &ue'-tt., ñn\i;t ¡h, t h"ú\¡I¡ndon.195{r. D 78¡zrh.rnrr.rrnRtr¡qñpt.o,.u¡¡nFn,ru,rnouu'r'nqinú.t¿tmuo({¡,.,nrHEti, '6:'Th. (rrflnmcn,ofRomfh¿d n.ucd ¿ derrcc rh{rher ,huü.d nor rLdr úe tor;h.Ddñoro'(unflk¡heu.on,¿nd¡h¿'rherrhouldo,ol¿nrrhcs¿bb¿,\"rBI¡mudR 5hhd\h¿n¿Dfrnbourr.whoprcv,d.1¡ wdldo umen,cd,'.¿rmfnrutH¿dndnrwr dnd Nr\,.,,hnr.( . IRom. pruhibi'ed. undq prndl',of derh. . .um.n'on 'h. ob( rn¡. ut 'h¡ \dbb¿,h ¿ndt¿t-- t:ai *.rn\Lo¡4 k t.oFot^vd2 to Pot.nv tP¿nr lA61'D.4 úr fusbut r.po,( 'uteñ rh. , r h¿d 'li. l"hÁhn¿.ion ¿nd h¿d rd.{rutüonni iB¿n.i.n¡inh¿b;knr i'hd,Jonnedb ddiffrFn"-r And ¡ rhe (hu'.,ompc.d ofCenuks, úc ñrt. o¡e 'o as{me rhe gova'nrrn' .r .' rrF'

,hebFhopl nr

.1r,M¡rus'-r«l¡lú¡..I6 .1lNPNfPI 177,173)* Ahr:L.\t$.rw-\10. to ec a2:355. 356)r -The.o¡trovexy¡msc ftrooó¡qÉneralty...§asú..iodur.f rhe brhoDl or rh.fl¡uflaún tr.D. r3s ¿nd h¡1,onunúcJunll|ou,rne."'thsp. iñir.fd.ñ.r'o'hr6lhnJúd.Gthñr.ánb6¡op,h¡uunr'lr.D.t3sobe.drh.Qu¡"d

pp. t6t, 162, zi¿ rLn,sp. 'hi r.r.,.ñ¡r'o'hrhihnI Ir.D.tssobe .d rh. Ou¡' 'd.o' rdn, u§tunofrpiph¿niut''^'..a Br.h'o.h' F,fl.otáo¡á,o \,{¿4. pp. tbt, t62 dñd rr4tht oion ol Stnld. oó. 45-52.r51as;üi¿, rt ir lu' E orLh. BzA¿tú¡ot 4t p l0lnorú.opininn'hr¡rheP¿\u e',on"o r'l]inliru "1.n'qdp'v\unr lu(t of hrúu¿rorurhr¡ . rn¡ c rboJ rí r rr¡ft1¿rr N¿r.ii u . Bnhoo of ler u ¿l¿m I¡unso;r.xla,n,nr ¡nr¡r¡ r;¡ hiñr,hú'.¡;h¡rr.ñé ñr aréw-ñ¡¡ú;r/.1r¿^nrh- h"

tion ol Stnld. oó. 45-52nrlud.o-ahrnú¿roru rhr, ir . rn,c rboJ rír rr¡ftl¿rr i¿roi u . Btrhooor teru ¿l¿m l¡unQn¿irodñrm¿n.. ¿Ip.¡'cd ló' h.lptu hr 'e.ih (lcmen'oralcr.nd'u:Pir t{30Thr hv.r,lude¡helGsibili,)úr'erfnrmóñ3'hfn.w(,.ñulcfemb.^hipomrrdu:.d'nr,rp'hcn¡¿r.§n,r Lh.l.nc' h.5ü'nu m"¡n' un, a,Jl, ¿,, eprcd b dl' ññ,r.{.n' ut rheobsar\dn.r

I46



Rom¿N l: .rq ,o pma¡ h úcco1tslr^lnurko , ,¡ rn Rom.'¡4* ll, lha\rokanini.nt Lrlt panp tr"-' o[t\"Cqt,h.'' L"ond C-pp-l'lt Arsi\td,ttEl.. rJF. IJol'.p 2',3,q * r'J ¿ú'non súcc.q 'nF porrb¡i'vs( rn' 'r ui\c.A ,on H¿mal lk tt.nN Mn.hÁLi1ai^81\.FntrItÍ¿.du*.r\*Yo't.tqosr.trt.400,t.rihtdo¿ndl t¡l|.t Th,HúMr ¡rñ¡¡'\irlorr^. rc44/.':372.frn.{Rcnrn,¡¡n,rdlauiun;1307),p. l0q, ñe FBar' ol, Pñdx

'.H¡@r.l3 lofphurx¿¡o,'¡,/¿bq IrpÑlñ,1¿'o7.nnol.h.hc,.utcn\épr .€nh.r LcEtillcd orúrnheddurine rhe si.ee.\1 H l@ 6q 14q \.. nu'.22¿bd.. \ome n hol¿'" mdinrdinrhr w,,ih,.rúll,onunu.dr,hr l.mpl.¿lkrr D¿ -.dú,fd lorn,..l k \^. r.l¡,r^.w.,11,p,n rhclr'uvt.mTfmphdF' \o 70," Ntul^hd

q A..o,dnc tosueron,u'h. ¡.D.70 l,l2i.Lh.n«ú¡u¿,@ L¡5.^,r,om,hor 'Hm"qhnúr puor,,\ a.no+tedi.n¡th¡ l¿i,h,er t.t.d^ l.w. rDe'&;t2 f.Lt, ¡ ;rDDll7133J,¡.ordin¡'o\ppi¿n,d.on,rmFr¿rhúrn',¡n,¡h(lc;6r..c(ubrc.ddúa"m

¡9r\:.' rh¿n rhr ,mpd.d upun 'h. ¡J',uúndinc p.oph. ¡amr Hu¡o4 ,t s)rur u¿¡t {0ub s-LeLoniG.xo,esn. '",6 'i ¿u,.1ón sr d,rh."rrh, úi"Th.,ollóh'nflrNu,rffnifi.dnrdurhortdndorEri'insr.hhhhd.i¿i¡rdrhclr\ rodlclsm¡)c e,om.lcrhcrcrde'rq.rpot¡h..ri.kn¡e¡ndiMnri',vÍ\h?ptoblcnÍhPtültrpo[P4r

8¿rurA. Qu¿drru. lo{1r¿¿A. qir dil' 4Nb21. th, DLpúhn5^t4 l¿a \nn Pqta;\,tulLriniDol¿ry ú¡7¡ fDr¡o.Miltüdr.{Á¿¡6¡rr. /% runfoñunr"lvlo{,, AFllin¿riui aptupfrishedr,val'rolor ¡4, P^r. .t . t h' I p;1, b Dpivtv-. t h t¿ür.r ,,/ P4.. r c.iurr,¡n,6 ¡p4Á, l¡, /¡p'r¡4.¡e. ru' d briefdn¿b.i.or'hesho'k, "tr B¿,, ho.hi, ¡¡d 5¿ród,¡ b \¡rl¿1, pp. 173 l3<un.vdrh.¡h'Lr¿n¡ ,.|c\r ap'o\,LleLlbr t Bl¡ h.@R "ALnu.rudrsme,h'éuen,ÁedHBb t d d, Phtlatúht R4@^? t3I Iq?3,311 193.\ DúLÉwdth I.r\, ¿t | \ccrls¿1 1.2o 3, 16 I ThpE¿ndurhe' rñbu,lunúM¿nr' ¿di us.d,nBd,hr.,h'./,ñr¿¿r¿¡¡¡oJr¿)pp.2232ll¿1¿\nA'aAtluidBñ¿n¿tttu.e1aoIO¡.II4

rq,4@/os l. b7 IANFI 136r.4 ñe |1ha Ponih, atl,u\t1a thenf¿r.don¿lS¿bbdhld,'H.. ubl' hed¡5,bb¿rhlAuob(.brdcd¡hrccrnc,¿rcdrl¿iú.r'mcorüewher.orúcR,¡pr"dndoilh"on.t.ttbatd¡l,¿lLtat,túúLat4.iñndhp,cdtP¡rú,lcrrl.\oll,pl{lrroifJ"hainfu'm¿r,ununrhr'.1¿úon.h'pvfrhrRum¡n,hu¡hrrc B¿«h'e hr J¿rtu¡Á r tur¿1. DD1b5.193. hh€'c¿11'.nr ourLc;¿rc 'kdr'\. R F Humbfr'Ad a,^'Lw,mn,olñ\tüó,P' r43:q3?" fhc.rxrn qrored ¿ndB¡..hu.hi¡¡m \arár¡¡ ¡o tunn¿1, po 19{1954\\Ínnu.D'tdbn,dqúi\C+Iasr, Ihc úlprvsr'.¿d 'on h.rv ,hd¿),H.rc.kho,llOn rhbd",\"d. d, ü{omcd ro fd',,sorcu.l}e rhar on 'h" t¡'dr dr) he mdy Eo fo, rhroo¡.inrú¡nt. u" nruf L{c\cnonF iLt¡},n orde'rh¡ hc'niRhrno¡rpx.'.oob(hc h.s¡bb¿'hhhi.h 'hc t¡,d of,he Sdbbdh Him".lf.'hr

( h,N. ¡ " b HrpoDnñt rhar Hi oul hrflh.¡'Iu'¡e-dtre¿rm.nrotrh.s¡bbahm.¿L.keÑah¿nAB¿;.t.^Hb¡ñ,/¿{.t¿rroh,\cpp ruu,IJl. rdr.n.7u:.r.l.rármud,\hrbbrr5 3.lud hd:b: lub']fer{u:ru,r1 ¡'D rl:4 r: H.r¿nd P¿u¡ A k'b«1,X6@, rti:tda I.bMt\Mtn¡h1q22,, I 6ll,612

'Ttel¿ 'rhár,nMiünrhriq'¿niddno'kron'h.¡¡bbrhr¿'k{.ob 'hr¿d\n.Anbr'uh.ñ I ¡r hn.l'.r, 'n V'l¿nlI dn nor tud on \á,ur¿á , bü' \hcn l;do.' Au@"une¡r¡tr¡o¿6rL"s3b.12f Pr/ tt:21O],:t.dn,tpLthtolarurtrr{ 5 P¡u.i¡u13 A nmil¿, d¡hdrom) .¡r¡.d .n Nonh Aln,¡

'n¡h. umc ol AL*uitmpIiL,r.¡h.bBhop$'rk€lerrN inA6,úüdone hünh.o, rh€ hu, he, wtrhm rh€qmadRtrtrL.m¿v h¡\ e sn€ menb.,3

orh.,t Eho do no' l¿( un 'hc§\rnrh d¿, '-,rr¡L ¡o i arl¿rb 16 32 llPvI l. I 2701. ló, ¿n "¿bb¡rh,d',n pa.r Lhnr,rñ,.\c. hpnncrh A \u¡nd 7t¿o,¡ I tBrs, \aáel¡ rAnn q-bor. v'c

' PorrnndeniIr{.b.{0r'rr7 eub,rhedrh¿. r.rher'rdi'ionor'h.ihur,hmdinuin.,'t'( I ndrr rnd\¡uúalon. lhould 1n, ibiolL'c\rtrtu, lelcor¡c¡h. sL'¡mcnúr^lD{d¡u20 iss_r S-,¡err rD43qj,onñ'msrh.qrLduoniirRom"vhenhc,.p.,'.üar'¿l.hoJRhdlmG'h'ourhourrhc*o'ld .leb'd.rhcuL'cJñr.ri.rvnrhcuúll.rhofe..nhccr.,errh.Chrnú'enr 'r¿diuoñ,hdéte¿rd rodoún' rr,,/ Har i.,r2 IPI¡ 22 rl, ro.I{0)'rfr'\.r,lu(n.h¡o'.li*iuu.d.ymbl'.\.vrinarhdhhileaheFUphufron\knxrve,yf,hrr.¡«mb'. rosdhe, on rh. \¿bb¿rh. ¡r rcllÁóñ rh. ñn' d¿) óf ür wr.L." ¡u,hd -.n

.1 tn Danrtes rñtuhnú 4. 20. 3 tccs rt251\{3 Rodo.fobkNes úar sin.e rhe whole ofverem chrtr.ndonbv rhis ún€ [i.e., Te ullia.ttiHolL§rru'ddnhouldhrv.b.rn.dr¡ohr\.hLplnthe'd.¿otl.{lnSune\rñ§¿ru,dd}Uuwa ¡ ftrleE]{er)' ¡, .n.. D. 143r" O¡ t6iu l4 ,,{,VI {.112,.AJo üne nmnJndso üre rhe *eeln r¿bb¿rh td "nh rhe ¿vbodhf¡.rpl¡rn.n*hd$h'lcrh.ao'ñe'h¡slep',"ób'1he,hL'.hufRumc¡ndiome,hn

kr. ¿ll Ch'nu .kc'\c rh. 1¡..nrh dr) orrhe **t bl fr{inr6u¿na 36. cl rrP^t ,l:270, fhc qmr Droh'biuoñ ro fdr nn,hr:¿bh hwrh,h€.\.púnnda)Dtu.,¿hd.ratr tu\t 14. rg,Connottrpp t3{.tqoitnrhr,{po.et rotrir.rd¡A.¿'.I¡Fd

147



rp p ¿nur ¿ o,e ., 'o ¿n e r "@"ol'.o- ,.rn ¡, , er¿bl':h.d: w en ther Jr...üouldmoúrnfo, ¡hen wnh l¡lury,br:duqn'hr h4r r1.r t¿q.ned.hrir on rheC'o$'-,tdrarP¿ 12:9t9.160r.

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'nl¿neu,yrtrl,buhr¡ls"n,'bur.rcrhrl¿n4,p.'h¿p".n,rnuondt\r.nuó ioLjLredr.'noc¡rlicr.r¡r.n..ut Chrnú¿n Sundr oh .,\rn.¿:', c¿{on H H¿kb"'ú.,/^., r¡ras¿l/"d,M¡riidfnt97?r Do 20.44 H¿l b.'.h.ttr,AbiadlÁtmh¡ RhB¡tu¡Rt¡¡Árfl[1q09 p t71, Á¿nc¿'l'éi ¡d\tu¡rwr rhr"\hn '\r,rr rhtr N¡ñr tr asrred br r'r Lrmo ,th,y1ttu\,tMh'i Brror ú..\trrar(cotr hr.rtr'sun{¿r,'

'hF\un wdtcñflded.ie\n"mrs. R¿c,ird,

Ind'¡. Pe' ¿. §yrü.and'r rhecrr,o Rom¿n Eo'td qr t I Dotse', \¿t \¿/r'ri, (vLn.i..ñ2.,:

R4t '\.ru,1r4d4 tü. Fak,ba¡i, ht ¡htok4. unn xt ú ,ta6s ¡4 r,1 \ .\unne bn ocn HcbÉe, n. .Lñt íutiLtotÁ1tinlxtk\laúcd i¡\ -\vnne¡"brH.B¿Jm¡n, 'h¡r¡r.Ln,Jl, r" ,'d. Drhc Hcb'rh\ b.lo'e¿ndlorirht 'fformn w.llflLbl' 6Nbr od,sft¡ rLlhd ? I'nr\23s'don ro:23.Ph'ro¡D.vrbadarbnt.\ 21-t"p.tBtlldtncl1e,:p.úk.p'a.d.riunn*(crl'.hr$Hord.rudc(r.rhcd¡rurJuDire',t'hu'drt,khird. n5,.erhe,uhor¿3u8, LUI 2$.2q0r. IibJllúrin o1r or hE iemr.yDr¡,n rh¿r he.uuld haei:kB¿dh'-*h l-""'i"'.lovrdDel'.b).ld'm'nr'h¡r'1he; ,cdd¿iorsru'n hdd h,n¡|,¿tt'rLaqrroI r.tr.'3, th;'es¿'ded¿rrnunlúIla¿)r¿,.ry/4¡brw¡ru5P'upe"iurtF¿kr,rorn\un.F. r.1henortr r nnc rnd ¿ll" r¡r4¿ 4 I 34 I trLt.Pc' I on.ur 'n h a ñoirt ti, boaowt d t .Nl,rúda\titrdfñ\ed on rhe dmrp¡1i\nhrhc nuñb.' ol 'h" d¿rt on 'hr onr ldr r1( rhe titenés*or

'Jr. ioih¡' A tnub hrr inse,'ed,n 'hr rc.F, b . hnh\ @ rndrrr rhr drc rnd'hc J¿r,)¿d"rfl 30'..'rr l.rp¿n¿n '.rk,l.d'h.lar lr.D 70lon Lhed¿yor sru'n,un hhi.h tr n rú.o,¡lJcnrur rhrriou,,¿nddrf"¡..d,\rr'rsr¿,pa¿2I t7, Ptuirr,hrqrh.oucnrun-t hrdrenorrh¡n¡mc(ol'hcplrnf¡¿"dnEfd4.ord'rs.o.hco'd.'u, rhe pldncú 6ur úr.,Dn'rdr)' \rrû.d¡r, rv,,r¡ ,N.h Yrt. 1909/ q.210. I nfonún¡rtL.n.i 'h" "dF

ot ,\t dutor,fhdi,;me(dqJtmenr'onrrhrr\.¡,\437¡,."henle'usdlcmhÁ."prJ'.Llb \uiúrriJ.d¡¡eu,ra '.\rn ¡hen ¡dlhd rhr d¡r óf \ru,ñ'iHi.batq. 22,. I o' ¿n .\rú € \Lner or d&dn¿pLnrun\.er. fe Rub. GoOdon \uú\ t4 R@a P"8¿r¡-.qdrh,n3on.D¡ . t944,B¿..ii«.hi,r"ñ s¿ór¿rl¡ L s¡¡¿r, pp 2{t.24) In 'h.lirhrofrhrlr¡nd orher indtr¿bonrrhc d, h¡üloci{ArrhoDcfr¡u¿r úe lhruntrle$ ofcftil¡ñd Rom¡' Fp'{lrph (19í7/qréd'thFhr;'nuqunml,on (¡on¡¡¡r. didn..hc,omelnornand¡ommonlyu.cd¿r*cner¿tbbrh4rdon\nrt,ehrqh"Iot,hak?ú\ tn th. l^t t4^ at tlv A@b' .a 121 3t \.o. t4l lh.\Ád.on.lulonrha¡DDed3

dn{\¿'ruf'he,dlcnd¿rol\oL"LnnJo,ot'¿mnenúdr ¿trndeRúm¿no.L('iiiúñsiolT.' .tlü1trut úp.\a t,tu¿ouh ú 1rq4-cta. Lo¡,-,R;; li,r;; .ut.ii;[cñerrnl"iii¡,ludedbirh.durhn',nh..\,x¡rÁ¿,¿,ñ,ix¿rR.ñi.l962,DD.bbl.i,clr"i,--ú. v¡nou @ne pr¡n.¿n¿n ,¿r"nd¿F, rinnir.. .,nd ,nq,iDUo.:;i iÁ¡'J;;;-; lá, ;;tn ñttmuñtoltujañ,.<t ARirme'(Beilin.¿púdeRcrnai¡m.l3b3rdgs,.l.2l3.r2r32,No i202:712.\o 677c:717 \o 6333 ¡"v;'¿lqoncpl¿ne,¿"¡n,dtcnd¿r¡(,¿Drodulin hi1-re,en,.di'iunof ,a,¡pxu. r¿luLRo1,¡ 196q,, {:4o,52, s.r,5r, \6Húu.or. (Phildd"lp\ia,lo4s,,p t77 Rur l.Odom.v;u'u t'¿ten; dnd ú¿ plún¡, v $ trrI l0 I r7. pr¡ id.(r Fner'¡iinq¿ndl1i. of 'h.,¿l"ndd"on5ued br v(tr,1r \ dlen ¿nJ júh¡"vd¡iu.V¿hnt. \ho uñd^úhkdl)¡r\ ¡ p¿sdn. Jrd.h. \úr ut§\"nda., trnLlt,-toncd.nrb8'ññ'nSs hrhed¡rot'hé(uñ¡sund.t)¿ñJcndinREh '\rubt,¡rutd4r\dbuhd*r.,D."Dim¿n¡hc.'D¡{rI4.9l2LlrGndrrhesmeIcEo1,hcl,... otd'frrrcnrc\rdenle Aus.lt tv\ Lñtmd.. sn4h üd ¡"¡v)¡/¡¡t¿F. ( t909), ¡ o' ?s¡3-lusúñv¡rr.iñpLr.'hrp'e.minén¡ao¡\unil¿rbrh.trhrr.r¡td,.lFrrn¡r,onitr1átufpr'.(rvrheuun"hrch'ñir,¡(hcr¡sunhu'"hiprFh€ ¡JF'he m"d..51,'d"r"dô,lvou. ar ¿rr r\.n8. hhu hd\e éven ddntrrcd

.rrc( 'n rn,o rhe.dtcndr, t 'h" ,c.1. "nd .ou hdl§uñ.lr\'ingererfn,.'o'hcprard'nÁdr)\rr,d¿,.d.rher,*.bh.nrhc"(.t",drbrÚñcft.rmm¡hfb¡rh.u'fo'rBpd.r»'.ñ.n'rn'ilLhc.vrn.nr,u,torur,n¡,.{¡d(z.r rr { r3:rr) onrhrduminrn'Fluonot rhe.uninihrv,á,a¿¿ofú¿k,{¡ p,(ph.r.1rnd on,hF Bononü 'rjcf.(. L vl A. ( rrpbcl. v/Áúrt,oL@r,t¡anl1d.oL6 h5uoru/.hcr.rc,lu.\l(umon,.¿rñir.p.'67.¡h.'e{orcon-"n'.nr.\¡r¿.it¿qurV"¡odvlAaianbt-t2 3¡nd¡h¡ofluh 3 321.1¡tona lrttuan¿\ 2 E t" Fo. .,vn, '* tunrt of,he 'nltüpnú Jt ¿{rc¡oqu'Tt'.t. un "{.eob{,(t¡ndnn r97r). pp q?3 401 ,f.B¡(hu , n., t nñ :¿bb-ú b t'tu\ rn 2\2 21\4 ru c\"nplnofl',¡'¡')¿ppti,r'onorúcr'nntor'hFtun o,:h,r',*e,"i.Duüs,¿úthI 1091, Meriro 04 adprñ 2 i,ed b\ I B. Pi'rd. iu r.¿ \@a \ ,tLp,, \at n¿¡itt^á4tctem

148



, , . . . . . , , . , . , ..h:orer tO¡nd2t,.D;o,de..ne\rcñ§icdeJmenkr'unotrhc'nnurn¡cotsun¡o'.hrpnn':hriR¡.'.h'(.hiFim ia¡tor¡ 6sr'4rzr DD.253.2s4..'kr |(nrnb¿Dn,.rá./ñüorttp.bar¿p¿ultt-ndon,tg\ot,Dp.35,5b,r lALn¡.^r,¡4LrBulo¡nd. 1953r.D.lbTi ¿n rñrnLr.produ¡uonor Lhntrpoar¿vad d \o¡144,6'n r ( um;ñ";d hnn, i.td : "ú qn¿a ¿ M'¡¡'¿ r B' u«ck, l8us,, ?:a34, : o 17q

r? l'h;'"o'¡unoí wrd fe'úsl.m ;d ludom¿n ¿monq 'hr l.-\ . 'ndixed b, Ddniel\p r$1"-."i¡,'.r.r.i'üededL:uunorr\ercmDhroañ.611,:Lhi,ñ.b34trr,'h.8.útr.$¿rludeor:h,i{ünte 'ulrhcrb'oñn,\ho.a uid'n¿ro I'rn¡.ur.'P'¿v.drurr',11.'ui¿lrm¿ 'rir hflr

d a; ¡; -{,-. :h,tui^ 1 1: tu a,anok 5¿_ Abrhh t o^fituro 2\1\t^F7.421)DtHrDmnLU¡r¿,{tr¿rátu¡ot9, i\'¡i lt6¡: ( tnlr4.,,¡.¿a r.q,Bd'lD.\r'tr¿\¿e¡ú

i2.r3o, ro¿,,¡tr.io,i;rñ.\.D llga aúBxlinrr..,r- ry D@i¡tt\ qonr

l7¡.na6 " l hedu'hoF whom tr¡unsulkLl n'hE

porn' ¿run¡n,h.

-n".".."1h.üo.ñ.ihb,.mnheldmhono,u, Deu 5ollnvrr*onhe2riivlDc eñ6.r,'hr

on ú. Chnnkn Lcfeb;rn olCh'i 'md\fhr.nflurn,cFheld.o bflesponnD. ror rhe th,l'iñE UrD(.mb€rolú.otr'holChn{,*h(hh"d ún',1'hrnb."nhcldJn'hedr}of'hrlp'phdn}'h.6¡holl¡ddtr'nn¿lFirr.n.e. ¡nd d'tú«'on$" Ba, hio h'. r,@ \¿rr¿rh h iun/,r. pp216'261

MdnúL¿t joña htua,a- 4 \ok rM.ldn,l9r0.lat6, 2ri7¡ ullmrnn timil¡'b'' rheRumdnahi', hinrrn'iundlll oppord'o'rhnpdsrn nrue¡ Jh tr\ohn,.trtr¿loll'3hr,'h.ldn.chD -74. E¿rli ¿^¿rÁ (Phn¡d.lDhi¡.lgtb). D. r0e / ¡robA 6r r {Ir l' 1i6,:'h;p¿s¿se A ¿ir¡¡,cd,n84¡ h'o ¡ hi. /'@ sa¿ód¡i ¡¿ s¡ ha PP\ Dhloru uthINho t2lú t ^,L^^- - lit^ et PL r3 I lbe llT2.ndlni,Joul'ed¡.'n hr/ r.o,i,r¿d'El ueb,urnLh¿L' the ¡uo,i d¿, diiivBib n"m. r'oñ hqn', ¿nd lrcm rh.'un' La l3.^Pt/ 2,1{{l',M.rtrnurotlu,'nr rD {OO¡?3 ) u.K r há.qF¿"un ol ¡h( d¡}o 'hr\un"¿\rp-nl.PL¡¿n

holdüed¡rurrh.lrid'ob-vrne,¿bl.¿ndúhm1hr,¿ueoni'ihrln.$ol rhr úñd.,ro'ld rnd rl"rñ'cd'ñ rh" lo',or rh c.r'rn "onrh¿gm."d¿vwa3.:lledd¿rolrh..üñbrrheDdr¿n.,b§.ü1r'1r\unolln{'(.r'.nanwour Hontt0ht,Prll:31tt.n¿ud€nnu .BnhóDorB,e«'¿',\o 4@r,'tñ t0,tn E\a¿ b'hd

,o stit ¿ tsmt-D¿Ltoúh,ndrññ6r,ú/2¡:3{5,,c\DlIr.'hIheLu'.rJrrb.dn"ñFr,núr.sdbb¿'h.be,du\c.ntr¡,d¿r'hrslnolR'*hroür¡r$""pprd",l.daPrll'ng'h"ddtncsoirh'he

trrúrrh¿.¡c¿n:dod,enonn ¡heworldro u.mu'i¡i¡nrd.,, \¿¡. ¿r /tu1), Árhrn¡nu.¡+ .íñú P,otno\ h1 'la'Pc 11 r0r': {mbruúH^¿'u¡D 4.27 P¿ l' -n h ¡tv tl,ñúnd pL.hz. hm ú aru.Ih Mtm\, \m4 t ixa, r lu'nhü|"Irpo¡'dph' B'ep

Pontihu,.1953,73.5r0.l',2,¡hesriin{rqJ{inec,,,¿L¡¡til3.1'P/¿/1a6.rnS¡uoaLd«m€.xol¿in rb¿r 5J ndd '1'h.d urI'rh]b.uu..onrhe6'qdr)or(r.¿uoncrdv'Lr'Úañ¿'hrr.\¿ xrhr\.dúod.ep¿,r.,lncÍs1,hond¿'lnr\Andtód,rlled'hc:it¡dAr"'M,l-hi r",..,^",¿..r.dlkdrh¿Llhe5Jn^rric\rcor"n..'l.h¿lllárre\i'hh.¿hn*'nh

4 r r r\'¡ ,/a hi kh. L6€ riúe' ul lohn,hrBdDLilr¿n-nvun.cd 'hc,ominRUlrh Ñ srins rhd ',d-doln,:hmonh'¿hl'rh\i.i'cdL ,'ü{r.liqhr'o'hrrrhd' 'r¡lrr}nr$'\lutel7373{lt 7) 17.le 9 ¿.-b0:l l.leeh 1{,lofrrl, r,q r1\ 3l?.14.r 12.14.R,\221 i

,, Dúnriu"or Arc\¿nd,u¡;,.u.á,d-pLthsto,ov\44t4 n¿. br I B Pn'¡. l3dr. p 421'

'¡ ¡;,;r 5i 21,.]¿r3{I 19a,. 'n ¿no.he' .D'.rtrAuqú.unc m.L'b{¡6 rhr the t-,d.dD'.r.rr¿'o'h. \rbbah bl rhr r rh ol rh.'au"cluon." ¿,t&/¿ e6 l? r rr/ 11 2.10\''"aüo^nn¿¿iDnddrexohn,rh¿ron\und¡\'L{inrb;nr'ruD'rddndhrp'd,(und'ns.É.

'h¿rüüduon.' tbd r, ¿t,t\tt q42201r,¡r-D,rr'ñtu\4tr,u¿7ii6s'"p 2c6\. 'n$€D,d\ üriúlunSund¿rr.Lñd'n.nni"munnlH'mnhorurinrh'erd'th"".h""iur¿.br chri:r'nú..v.r.ns. . \é ¡deb'ru I' r,'hr I o'd

'h. á'n ni ún r.oünt "l rhc,áur r", uonol'he Lo-d' / r¡¡"ü6q. l\ rLr¡/3 2:7 14'.¡ rn,li\mn"rD,rr.Lo\L¡ddr.¿trnbur.dr.Ambrc"".i'- .."Onrh.ñ,{d¿t'h"bl.r.dT 'ño,Lro' '¡,h.' Lh¿';5u'zentRedeemer

who¡onoúe,eddc¡r¡,1.U.ftt.¿t.'\MBt. . ¡ H1aôfttv.;iñ¡;y.,i. rea3r.'" er,.., crcon or Nd;kn/u.o¿n,r¿ /, {o¡¿aD, u ¿a i rPd 36 br2'ú.¿Lionb€mn on rhc I nidiÓdt hni',1.¡'htrdiredb,rhetari¡rh.\¿bbrhÍdlh\c\c.d¿v,eDñ r,.n;wo,r'.:o Lhe r ünJ L(dnn bre¿n on

'hFvn'co¿f i lút^b eq'i tt F"rt'mt4tPn

dnd H,melrhAt 'truL€d5und¿\úeh,n¿.,Liorho,rcrio'i¡nd¿l.unrr.ü'ii¡'ionJnthPd¡tu iedlohrrrcmdrlnei¡ndon¡heo¿vol'he '".1' Ft... Hedtr'drd b"liellrun'Jnbcl'cf': rhe"*"h. A-h;"*k,,r r. tu.¡D,ún-.m ¿ ¡ou k,bú1 ..2 L\ll ,n'h7,prcF-.d ¿nr'oñrheme

ln,¿nrh.\o'ldq:. 'ed'edun\Jnd.rdñd{nrnEll¿lr:',r on.rs¿ii ;¡

'.u^-.donh. 2m. dav He borhÉsurreted a.d..eated."rt Se iot s ri6, 63, 70.73 §ru r,ild.¿lü 6. l3 (Co¡¡olly, pp. r33.234)i orher in.crcringargumenb arc also sübmnkd

luE"oiuorSundar o,o rh¿ s¿bblh.1\ D¿ \abá¡B ¿ Ánttu&on,4tPC2A111)N0 SecTh¿ Ebud. ot Aambü ls.DÁWútuiú rnüo24.4l. t'st Íot a suFel of the u$ ofrhe'tiSht

r¿1h.,3. rfr Balbuib' ¡, tdbbú\ t¿ Srnk\, Do 214.3t\l'tn'hc\l¿ .rtrr.¿u¡,¡,^¡'¿naú'ro¡i.o,rh.uld'r^km.n"nrerpn¡"r.dbltehshch'h".ndul'hchr,..ñrü,1,E.hndno'onri,h.+\cnda.m'll.nn'rnh.Tr.buidlso'heiN¡¡ph¿ D.w ¿o. d rhe.ichih d¿r" rr nü h 1\' l. ¡POl' 2 11,)

w o,,en.e r . ñ;l¡,.r:-¡ hr numbflaxnr $hk h.on'a'nr rhr plhP' nr'h. r8urBr' n, i 'he

149



, , . . t , , . , ¿y 1 o'ao'ld, ofrh..onrmmrionof¡hehumanir, ofChri{ ándóf'h."tñenrhmill.ndDof).rr wh

.¡.i¡(h¿llÉi¡n'Th..irhrhd¡).onrh.lor¡E§,"úiñd*d,h.eiÁhrhd¿rorrh¿rfutu,.iudFbooñd,heoidcrof¡h€kv.nfoldzt ns.mc¡r'tonttt am ol tht ñúU ^Nr1342r,\l¿lóaL\ to Sund\ DD 23710O. fo' rddiúon¿l urn(i,rlrFn,es ind dülusion.Úw.1"'aümple,Cl.m.nro,Alh¿ndria¿w-rk^fl¡.eoo1.5rl¡llta{2\rruv2:5r2, sr3);Oñ*n ? ñh C,¿H 6. 22, BFr¿lly l+m.úrld,û hhât. \.3slu{'n'n(rpÉú¿rbr¿i,hrhcrqh'hditolú..,num.trrn'hresh,peMn r.pdlmliblirhe6fk6lubibke endus.irhrror¡h.n@d¡ae,sü¡r,ur¿bor.rh.nornuDim¿n,he.umm.hJr(m. rúr."p.o-1,;rprtsúmuondñdtu"uF¡¿üo¡ roIh.oh*arn,éolsunIroáoar. r33i A§."urofAm¿wHoñ¡na2otPC40 1,14,441.4{3,1,l9, In"tmuh"rrh.6r r,¡ir'er'hen".i h¿ódn dto¿phLEronr. ú. rirdh"3b.cun. r. c,.ron or \re b; ,¿fl¡,/';bta.o¡ono a tPc 44: .292\1"¡r ,oü 26.É¿ lo lódd. d"1. dco,

'5 vlr¡orinuio¡ tv caonñ ot t'adudl Gdlm ¿ "rhe lonúnurÜon o üe r\.nrh d¿\ .r rh€o

'i..'rhúdalorrri.c{ prr.b}hhi:hhrr;.@ho\¿rd(ptru¿l'hñs.'tn,htÁ.waP41qo\.t *? Lpublt2b- A tPt 16.1033r C,.8o,\'h. LF¿¡ ¡rml¡ra1\ 3 l7¡PI 76:?{9,:jercm

EkL\Átatt 2tPL2\lli7l33 CÉ¡oryrnecEr.rrriins ro úce'rhrh dd, rhcn JobolF,rd e,cn k nr,r. ¡he,

'hc l¡ndd¡ush';r,,rxpldins,"Thcqor) r'ul) indi,á'ñ'hr th.bl.§.d lubEh.nuff.,incs,,iñ,c"onr,debarinq

'he my{.Dorüc r.sunanon" Mddhqqt,tt2(PI 75:532)34 t @tu;a tn rdb.^t4 tl.2,P/20:lLl7,Se" aLo ¿/' k¡¿ 26. q,¡/ 16 1033'.q Dt .oñlu¡dim.2.4(PC 47:115).

150



CHAPTDR 8

Tbe Sabbatb in Asia

werne¡ K, VJhñeisrer

,TrHEpresenr,h¿prersillexamrnerhemains,rur¡esdealing qirhS¿bIsrnárr"u..r'oi,..inAsi¿l'om¿ppro).imarelyrheluutrh-¡orhes

, éñrIrie\Atr.r.n inrr"du.ror rsurret ul the 'ilu¿lion'n Near Easlern¿n ex¿min¿r ion ol rhe anl r-J udaisrrc literar u¡ eol rhe

Period.¿ briel acc',u

gnen ol h ha¡ is knon n dbóur S¿bb¿rh Sundav obser vdn, e ¿mong rhe \lincludrngehina and India, and rheArmenian..'

Sabbath and Sunday in Asia ir the EarlyCenturie§By the second halfofthefourthcentury, the practice of keePingborh

andSJndar w¿surde.p¡eadinChrisrianAsi¿ asw¡ne$ed b) 5¿'e¿ldo.Forerample,rhe"o.¿iledLonhtuttoa¿tth¿H04{p6ú' (omPo§ed in S37á. reflei'shd' Drobabhsa. rhe mon s(nerali/ed altirude rowardSundav ob.ervan.i in ¡he LdrernChur(h¿r rhar rrme: Bur keepLhe

and th; Irrd\day f¡stival;because the former is the memorialof the

and the latter of the resurrection. "'lThe Sabbalh is never suppo§ed to bfasting (except on Easter, on account ofChrisl'§burial)'Evenslaves woonly 6-ve dayi so that "on the Sabbath-day and the Lord's day"thev cochurch for instructionin piety."'

The sixteenth canon ó{ the synod ofLaodicea(¿.^.D.

364) prescribGospels ¿¡e ro be read on rhe Sabbarh. wirhth( olher S(riPlu'es.noriced larer, < anon 29 rell\ Chrisridnsnor ro ludai/eon rhe Sabba¡h davcanons 49 and 5l recognize the sPecial natureofboth Sabbath and SundL€nt."

lhe Chrisrianediror

tftomAnrio(hS),i¿l) uho ¿¡ about lhe §

exDanded the lsn¿ri¿n EDi.rles\r¿rer: Thcrelore ler u. no longer oSaübarh rn a luá¿isrir wai ¿nd reioitein idlene$. . . . Bur ea(h ot yobserve S¿bbai h in a.piritualuay. ieiuningin sr udy oi laws . And ¿tre

'h.Sahharh.lete\ervlo\€rolChrisr.etebtarerhele5ri\alolrhelord\resurrection day, thi royal day, the most excellentof all days."'

Soc¡ates sáhohsticus indicates (c. A.D.440)that "almostallthroughoutthe worldcelebrate the sacred mysteriesotr the sabbat

l5l



. .the "peopleofConsraniinople,and almosr everywhere, assemble togSabbath, as wellas on the ñrst day ofthe week."" BothSocrates andthe tests quoted in pan above, sin8le out onlyRome and Alexandwhere there was no Sabbath assembly. Socrates also states that evCoostantinoplecongregakd on"Satu¡day and Lord s day-in each

Bishop Asterius ofAmasea ofPontus in Asia Minor(r. 400) sayshomilies:"It is beautifulto Christians and to the industriousrhar the rtwo dayscoñes together; I speak of the Sabbath and the Lord'sday,iis course brinSs around weekly. Foras mothers and nurses of thegather the people, set over them priestsas instrucrors,and leadbothteachers to have a care for souls."r'

Sunday observance, along withSabbath observance, had be€accepted, according to Syrian bishop TheodoretotCyrrhus1.. 393-even the Ebionites kepa both days.'' Ho$ever, there were severvoices.' Furthermore,even in those areas where Sabba¡h was beinSunday had already b€come the imporianr liturgicalday ofthe weesome places, rather quicklyin others, the Sabbath be.ame somfossilized fes.iviiyfor many Eastern Christians.They refused texample of Roman Chrisiianity offásting on theSabbath day.'' Bu(the Sabbath ceased to b€ a day of rest, while itwas stillconsidered, oday of fesiivity.

The Eastern OrthodoxChurch is perhaps thebest example ofthin the practice of Sabbaú obsenance. Even as late as the seventeeSamuel Purchas (c- 1577-1626), listingthe beliefs and practices oChurch ofthe Constantinoplepatriarchate, states that'1hey solemni(the old Sabbath) festivally, andeat iherein flesh, forbiddingas unlaany Saturday in the yeere, except Easter Eve."'"So, rhe distinguishSabbath was not rest but festivity heightened by theabsence of fas

The situationotthe MaroniteChu¡chwas fbr a whilesimilar.ThwritesPu¡chas, do not 'fast on the Lordsday, nor on the Sabbarh.other practices were abandoned by them when, under the Crusaderan agreement was made withthe Roman Church in 1182: but anreaclion ledto the revivalof the recently abandoned practices. Hnational synod of 1596 resulted in the ñnal submission of the Ma¡Roman See.l* Here again, Sabbath observance was in essence thfasting.

It should probablybe brieflyadded that Sunday observance waund€rstood as necessarily meaning completecessation of rlorkConstantinetSunday law ofMarch7,321, although recommendingalso expressly indi(aied ihar"persons engaged in agricuhure málawfullycontinue their pursuits."r,lnhis Sunday law ofJuly3, 321,add€d that 'all men shallhave the right to emancipaie and to manfestive day, and the legal formalities thereofare not fo¡bidden.","

Jerome (.. 345-.. 419), referringro nuns ¡n Bethlehem, wrotel,ord's day only they proceeded to the church beside which rhecompany followingits own mother-superior.Returning home in rhethey then devoted rhemselves to their allottedtasl§, and made garme

t52



pers stenr an grow ng ur h pressure, sLxceeded evenrually in maLingalso a .láv óf rcsr

Hoícan we explain the growingemphasis on Sunday ro rhe detriSabbath observance in Asia durin8 the early MiddleAges? Several facrorsto have been working,such as: ( I ) the obviousprestiSe of a day whose obwas requiredby imperiallaws, since ConstantineI; (2) rhe relarionSunday and Christ's resurrection,emphasized repeatedly byCh srianwithSunday beir¡g made toappea¡ more meaningful ro Christians thanmemorialoICreation((he Sabbarh,: (3) persisring an(i-Judaismr ¿nd t4[olesser degree, the ¡nfluemeof rhe Roman Calholi(Church.,,

The impact of factors I and 2 in favor ofSunday observance is so obvino additionalcommentisnecessary. The imporrance ofanti-Judaism as athe rathe¡ fast abandonment of Sabbath observance has been noted inseven, but deserves some furtherarrentionhere because of rhedevelopments during this later period.

Anti-Judaismin Church Cano,]s and By"¡nti¡reLegislatiotrCanon 29 of the synod of taodicea k. 36a) reads: "Christians

judaize by resting on theSabbath, but most work on that day, rather hothe Lord's Day; and, if they can, resting then as Christians. But ifanyfound lo bejudaiz€rs,let them be anathema fromChrist."*

The ApostolicCanm' later incorporatedas pa¡t of book 8 oÍ ¡heCon"¡titu¡iow, camefrom the same period (.. 38 1). Ofspecial interest are ca70, and 7l:

"65. Ifany one, either of the clergyor laity, enters into a synagoSuJews or heretics to pray, let himbe deprivedand suspended. . . .

''70. Ifanybishop. or any orher o[rhe clerg]. lasts withtheJews. or kfes(ivals sirh lhem, or ac(efls oflhe pre5ents from (heir festivals.as unlb¡ead or some such thing,lerhim be deprived;bui ifhe b€ one ofthe laitybe suspended.

"7l.lfanyChristiancarries oilintoan heathen temple, or intoa synagtheJews, or lights uplamps in theirfesdvals,let himbe suspended.""

Chdstian-Jewishcontacts seem to have been frequent, or at least easome ofthe clergy rvere, evidendy, participatingin someJewish ceremonfestivah. There was the risk of losing sightof the uniqueness of thegospel. Ascanon 62 implies,some "ofthecler8y for fear ofmen, as ofaJGentile,or an heretic"rvent so far as to "deny rhe name of Christ."s

Jewish influence¡vas indeed strong. Laws were enacted by the Bemperors to keepJews fromp¡oselyiizing amongCh¡istians," thoughalso guaranteed the status ofJudaismas a lawful religion.Howeve¡,the lesrablished rhat theJews should not insult the Patriarch(396),'?3nor shomock the cross at Pu¡im (408).É Possession of Christianslaves byJews waregulated (417),s and later forbidden(sixth century).i1Emperor Leo the(¿. 680-741) reiterated that Jews could not possess Christianslaves."synagogues could be builr(a23, a38). Jews were to be exiledfor circur¡on-Jews (423) and punished withdeath for proselytizing(438).vJu(483-565)revised a law of Honorius (a09 or 412) that commanded t

153



feastsJews were not entitled to summon Christians. 'Leo rhe Isaurito three centuries later, insisted that proselytizingto Judaisrn anJudaism werc to be punished.rB

Canon 1l ofthe QuinisextCouncil(692) warns Ch¡istians:"Lerpdestlyordernorany laymaneat the unleavened bread oftheJews,familiarintercourse whh them, rhem in illnessmedicines from them, norbaihe wih them; butifanyoneshall rakeso. it he is a , leri..ler h¡mbe deposed, bur if a layman lerhim be

Anti-JewishChristian Literature Fromthe Fourh .o FifteenthTo the foregoingevidences of Christian antiJudaismshould

fact that betw€en rhe fourthand the ninihcenturies more than tChristian writers preparedone or more works against theJews.r3works were writtenwiththe purpose ofwinnin8Jewsto ChristianityHaymancomments in the int¡oduction toone of these books. "anti-Jewish polemic was motivated,not by any absrract rheologicalcbut by a very real threat to its position.""

Wriiingabou. anti-Jewish documents writtenby Near Easternthe sevenrh through eleventh centuries, A. LukynWilliamssuggesfew"ofthem"give the impressionofbeing wrinen by those who haaround them, and therefo¡eteared the influence ofJews on oththemselves, yet into any close intellectualcontact witwrote in the hope thartheirwordswould provideweapons for theirdid meet them. and wouldalso answer difficultiesabout the relatioTestamentand the Chu¡ch to the Old Testament and the Synagogue.reason must not &eliminated,oreven unduly minimised,althoughmo¡e successful in the results attained.""

The real problemunderlyingJohn Chrysostom's eighr Honik/¿us (387-389) is 'that of Christians participatingin Jewish fesrivagetting circumcised.This time, howeve¡, it is specilically Gentile C

Isaac of Antioch(6fthcenturya.D.), in his Homi\ I'uoag"witnesses toihefactrhatthe same state of affairsexisted inhis davsin (hose ol John Chnsosrom: hi\ homi¡ies inveitsh againsr Lhrisrianscircumcision andcelebrare Jewish festivals."l?

Jacob of Serug (¿. 450-5 2 I ), in his three Iron i¿¡"r against theI eus,"dealingwithrealdifficultiesraised in rhe minds ofhkcongregarion bneighbours. "irThe same happens wnh Pseudo-Epltraims De Fine etand withJerome ofJerusalem (eighth century

^.D.).Commenring

work, Williamssuggests that, after all,"the Chrisrian Church waeighth < entury exposed ro danger rromJewishinBuen(e. ¿nd teh bouith Jeus artording to its opportuniriesand knowledge-r

The earlrcenruries of Byzanrioe hrsroryrlearly shosaincreasing hostilityberween ihe Jews and rheir Chrisrian nerghvitalityofJudaismappeared as a permanent rhrear to the Chrisria

Whatdid this antiJudaismmean in terms of Sabbarh obseindicationis given in Aphrahafsflo,¿ili¿r(336-345),wrirren,fromall

154



,strengthen the faithof Christians who we¡e weakening in the face ofalla(ks.¡rHisthirteenrhhomilrdealsspecih(all)wirhrheSabbarhrDpS¿

The Jews boasr rh¿l the) livebv rhe Sabbarh, suggesrs Aphrahdl,counters that the Sabbath was not given to distinguishbetween lifeanrighteousness and sin. lts purpose, he says, was noi tobe the grearobedience to God, but to providephysical rest; and itsobservance is ushealth but not for salvation.Otherwise,he continues, it would haestablished from the beginning of rhe world,and for all creatures, wherpat¡iarchs, insphe ofthe fact that they were among God'selecr, did nor

Sabbath. Domestic animals, he further posits, observe rhe Sabbath as mspiteofthe fact that there is nocommandmentordivine remunerarionfoand thus it is clear ihat the Sabbath corresponds to a physical need,religious duty. In viewof this, Aphrahatconcludes that it has been anp€rmissible, whendeemed necessary. notto observe the Sabbath, for insttime of war, as in the cases ofJoshua and the Maccabees. Furthermorshould not pride themselves in its observance; it does not give them anyHowever, the institutionis nevertheless good, desired by God. ffllarestmuch more should welThe Sabbath should be observed in God s way,failure todo so properly, theJews were scarered abroad.

It seems clea¡ that in Aphrahat's community'qthe Sabbath was oalong withSunday, as the Apostohc Coitstitutionsprescribe. Some of the bkept the Sabbath in thes¿me manneras theJews. Aphrahat himselfdoesto eliminate Sabbath observance entirely,but he tries to eliminateconsiders its Jewhh characte¡, which.to him, empties the Sabbath of rsignifrcance."

A somewhat later writer,Pseudo-Gregory of N yssa. in his Sel¿eted Tefron the O A Testarn¿nt o.gainst the J eus lc. 100), declares that the Sabbath wastheJews to stop iheirdesirefor money. when they.ameoutofEgypt,he sdid not have anything except what the Egyptians had giventhem, and rh

eager to make money byconrinuous ioil. ThereforeGod limiredtheirlabdays only."There is also some documentary evidence showing thatconvertedJe

required to abandon completely their Sabbath observance. I n a long profefaith of uncertain Eastern origin,attached to the Cl¿mennne Recoglconverted Jew states, in part: "l renounce the wholeworshipof the Hcircumcision,all its legalisms, unleavened bread, Passover, the sacrilambs, the feasts of Weeks, Jubilees, Trumpets,Atonement, Tabernacles.th€ other H€brewfeasts, their sacrifices, prayers, aspersions, purifiexpiations,fasts, Sabbaths, new moons, foodsand drinks.And I ab

renounce every customand institutionof the Jewish laws." 'A simsho¡ier, profession of faith fromthe church of Consrantinople alsoabandonment of the Sabbath."

Byzantineemperor Heraclius (610-6al),as part of his efforts to uempire whenit was rhreatened by Moslem invadersand by othecompelledmany Jew. to be baptized tromtear, or eten b dire(r(ompulsion." The.hurch. knowingthat the newcomers had not been in*drew up treatises withthat purpose. One of these úeari.es i.The T¿aching

155



ments nor Sabbath observance. But once the law ofMo§es came, theleep rhe Sabbath and all rhe (ommandments.AfterJesus ChriRighteousness. came. one should not abandon Himand go thSa6ba(h." The secrion is ñninglyentitled The uselessness ofSab

If, as it appears, Tha Tea¡hing of laeob reflects the officialpOrthodox Chüichin the Byzantine Empire, by 634 (and perhearlier)rhe Sabba(h had ceased to haveany signifirancelor rhat r huphysical resi. Never(heless,by forceol rtadilionrhe Sabba(h slillredesree of liturgicalimportance-

Aboura r e-ntury laier,.lohnol Damascus(.

675-.749,. the la

Eastern Fathen, writingin Moslem-ruledSyria-Palestine, prepareentitled "Againstthe Jéws, Concerningthe Sabbath."" And TheS.rqiu: th? Sttlil.agai,t'¡ ¿ /ru appears ro belong torhesame(enturyt¡s"eeoeraohicalierrine-is somiwherebetween Homs (Emesa) ¿Svri'",u-"na'ittpurpose"was to srrengrhen Chrisrianswho wereaposratizrnq. ró lüdaism.""Chaprer 22 sratrs wirhlhe followrl.mark, rie le-wsaid, Then. whén I approarhed you, Iapproarhefor t ras unaware (hat you (Christians)had all thisknouledge.ama?ed how, alter knowing (all, this,rhere are among ¡ou some

asso( i¿re $irh us in rhe synagogue.and who bring ofterings¿nd al

at the time of thePassove¡ send unleavened bread (and), doubtlesalso. They are nor entirelyChristians. and some ofour men had srererrulíChristians.rheywouldno¡associalewithusinoursynala$r. And now, be(ause of this, re ¿re allrhe more scandaliTed "Sabbath, the author repeats soñe of the well-knownarguments, clsratement "AlsoCod does not cease workon the Sabbath."*

Sersius, in rryingro explain why some weal and leeble Chrior brinlunleavenedbread to your provocatrve r)n¿gogue. suSSare doi'bters...rhechildrenoihearhenandthe¡tmindhasnoryerb

frorn the fear oftheirfathe¡s'idols. orthey are the child¡en ofHe

former custom stillprevails over them."6l"Anastasius," in his Düs¿r¡ationagaiüt th¿ Jeus (e. 1050),61 brie

well-knownanti-Sabbath position.The Sabbath rest was given to tTestament iimes,he says; but whenJesus came, the JeÍ's cruciñsrounds (ha( He had broken the t¿w and done awav withrhe SabíVouldnor the.lews save ¿ be¿sr on Sabbarh. and no( a man)circumcised onthe Sabbath."AfterquotingPsalm 95:8-ll, he deof a new kind of rest as follows:

"Therefore another 1ñ¿r¿,"¿, sabbatism Isaú,a¿¡nol and anot

hasbeen left, whichis (the) fairh in

Christ,as (the) Lordsaid throug

prophet: 'Behold(the) days are coming, and I willestablish witlsrael and withthe houseofJudah a newcovenanf Uer.3l:3llWhhe makes the 6rst one old.""

Dionysius Ba¡Satibi (died I 171), Jacobite metropolitanof Amihe uppe; Tigrisvauey, 100 miles no¡-th of Edessa, was the autcommentaries on Biblicalbooks, and of a work entitledAgai,?.'¿ ¿/¡the thirteenth centurythe Jacobite Church felt the need to pro

156



,Jewish manner, and . . . forbidChristians toreceive unleavened b¡eadJews."sThe anti-Jewishwritingscontinued inro the fourteenth andcenturies, but these Jacobiie canons appear to be the latest source wSabbath occupies a prominent place.

Two MarginalChristia.nG¡oups Consid€red to Be InflueÍcedby JuTwo marginalgroups are mentioned by several authors as Sabbath

withno reference to Sundaykeeping ontheirpart. The firstone seemsoriginatedas a result of the schism created $ithinNovatianismby Sdu¡ing the reign ofTheodosiusI (379-395). Socrates Scholasticus calls"a convert€dJew . . . who nevertheless continuedto reiain many of hiprejudices.""Acatalogofheresies, att¡ibuted to Maruthas, BishopofMa(died ¿. 420), gives the folloiyingdescription of the Sabbatians:

"They say that the sacrifice should be offered on Sabbath, and notonthatthe Tora¿ should be read to the people, and notthecospe¡. Circumcnot been abolished, nor the commandmentsofthe láw eliminated.ThePassover must be observed because the NewTestament is notopposed toHolding untothe Law, theystill pretendto be Christians."6,

Purchas (¿. 1625) describes the second group as follows:"Therc arcontinuing fromancienr times under divers Lords, Romanes, Greekes,and Christians, called Surians, unfitfor Warre,men for rhe most part UnDouble-dealing, Lyers, Inconstant, Fortunefawners,Traytors,Cifesteeming Theft and Robbery for nothing,Spyes to the Saracens, imitatLanguage and Coüdition.. . . They keepe Saturday holy,nor esteemeFast lawfullbut on Easter Eeven. They have solernne Se¡vice on Saurrdaflesh, and feast it bravely like the Jewes."s

Purchas does not state where this group was located. But the contexteirher Syria, or less probably, Asia Minor. Thereis no way of knowingrhere was any connection between these "Surianj'and the "Sabbatians

Tbe Nesaoriansln424the hostilities betweenPersiaand Rome led to the severance

between the East Syrian Church (in Persian territory)and the farawaypasee of Antioch(under Roman control), andin 486 Nestorianismwasadopted by the Persian Church.e This Nestorian "Churchof rhe Eastpatriarchal see in Seleucia-Ctesiphon untilc.762, when itwas moved toIr 1258 it moved to Mosuland, 6nally, after 1400, to Maragha, eastU¡mia.io

The Nestorians disringuished themselves as missionaries, A.referring to them as "the most missionarychurch thatihe worldhas everThey spread fromPersia to Arabia, India,Turkesran, Siberia, and Chitheirgreatest expansion beingreached inthe thirteenthcentury-':Sincesections below are devoÉd to China and India, the rest ofthe present sedeal withthe informationavailable on Sabbath-Sunday obsewance in tareas reached by the Nestorians.

t57



cusses un ay o servance a some o6rsr da of rhe week. . . . Since the ki¡gdomof healen has beenday of rhe bodilv resurrectionofthe Son ofGodhas been given torhe house (rhe Christians) in place of God's day of rest; and ththe general renewal has be€n figurativelya.complished andaccomplished,in place ofthe day of rest that benefi§men and arhat begins the week, in whi.hthis transito¡y worldbegan, anrhe furure worldwill begin,that willhave a beginning bur no end,the day in which the 'reek ends. . . . In the 6rst day of thebroke and opened the Sheol by means of Hisresurection. laid ththe Churchand preachedthe Kingdom ofheaven. That iswhythedoctrine of lifemust keep, fromevening to evening, the daymarvels wereaccomplished.. . . Some of the faithfulabstain thethe firstday of the week, of workingor travelinguntilthe churfinished. Butothers, be it because ofan emergency stronger thanor because of their own disdainful,rebellious and frowdisobedient children.treat the Lord's day, the firstday ofthe werhe sabbath or the second day ofthe week, and they do not honorthey do not want to honor themselves that day by performingdijusrice.'fhisis inadmissible. They work outol love ofthe moneyand does not last." rJ

Thh inte¡esting text clearlyshows that, ofñcially,the day ofsixth-centuryNestorian church was Sunday. Sabbath rest seemscompletely abandonedrhat individualswho did not honor Sunaccused of ireatingthat day as ifitwere as secular as Sabbath ororhe¡ hand, rhose who workedor traveled on Sunday afrer thewere over werenot condemned. Furthe¡ on in this same lecer (aChristians in the island of Darat, who had pearlIishingas onoccupations), thepatriarch deals withthe special situationofthe poften had to dive on Sunday.lf they can come to church, he decome; ifnot, it would be necessary to frnda solution to protect tsinning ard from financial loss."

F¡om the sixth centuryon, Sunday is the onlyday ofrest thable to 6nd in Nestorian sources, and in descriptions of NestoriWestern medieval travelers.i The only remnantofSabbath obsebe the p€rsistent obligationto refrain fromfasting on that day.r

By the sixteenih centurythe Nesto¡ians had retreated to thestillseemed safe for them, the roughly rriangulararea betwe€n l,aVan, and Mosul(in what is today northwestern Iran, easternorthern lraq).Very littleis known oftheirhistoryduringthe nexAfterthe Nestorianschisrn of 1551, the Roman CatholicChurscene, and two Uniate patriarchates eventually developed. borhrePapal See.'i However,when at üe beginningof the nineieenProtestants learned of the existence of rhese Christians, th"anti-popish"with"neither icons nor cruciñxes in theirchurchesand symbolicCross."?3 Sunday was siillbeing kept,quite strimountaindwelle¡s,but not so strictly inthe plains.'"

158



The ñrsr reliable inlormarionon rhe Dreience of Chrisrianirv inChiIrom rheT'angdynasr. l6l8-907).&Ir i\ lóund in rhe imperialedi.rs ot6and 845, in the famous Nestorian Monument,uncovered near Hsian-fuor 1625, and in other Nestorian records discovered in China during the fof the twentiethcentury.

Th€ NeforianMonument,erected in 781, describ€s rhe arrivalin Cof Bishop Alopen(635) and gives some informarionon rhe "propagarioLuminous Religion"in China. lt also has a descriprionofrhe beliefs andof rhe NestorianCh¡istians in China rhar iÍcludesrhe following info"Seren rimes ¿ day rhe) meer for worship ¿nd pra;e. and earnesrly rhprayers for the livingas wellas for rhe dead. Once in seven davs. rheysac¡ificewithout theanimal' (r.¿., a bloodless sacrifrce). Thus cleansihearts, they regain their purity."¡,

Jean Vuilleumier(1864- 1959) takes this textas a proofofSabbathobsin seventh- and eighth<enturyChina.", Ontheorhe¡ hand, P. Y. Saeki, aJexpert on the NestorianMonumentandorher Nesrorian documentsandChina, srates on Iinguistic groundsthat the text refers to Sundaykeepin

In some of the other Nestorian documents discovered in China thefew hints that seem ro supporr Saeki's trcsirion.First ofall,iris puzzling rothat no mention of a weeklyday

ofr€st

hfound

in ararher

exposition-paraphrase of the Ten Commandments that appears in theMessiah Sütra," written probablybetween 635 and 638,justafterAlopen'sThe othercommandments are mentioned, the 6rst three inan obliquelast six in a very clearmanner.¡'Was theautho¡afraidto be clearabouttherest because of the Nestorians' recentarrival¡

InJune of 1905 Dr. A. von Le Coq discovered several Syriac manusKao-ch'ang, ChineseTurkestan. One of these manuscripts is a portiNesto¡ianchu¡ch book "givingthe names ofproper Anthems,etc., to beSundays and the Church Festivaldays" for the whole year.libelongs ro rorihe tenth century, at the latest-3r Line I6states, "firsrI say this rhar on ashall the Church be consecrated"; and line 23 refers to Sunday's "

Anotherset of Sy¡iac manuscripts, discovered at the imp€rialpPeking between1925 and 1926, are "a portion of the Nestorian HymnNesrorian Service Book . . . used on Sunday throughout the year."¡rThwriuen in the twelfthor the thirteenthcentury, o¡ earlier.e An intreference is made in one of the hymns to the Sunday of the martyrdom"blessed martyrs."¡'qAkhoughthese documents are notin themselves coprcofs regardingthe day of worship, thelittle informarionrhey providweekly dayof rest basically harmonizes withwhat isalready knownaNestorian practicein other areas of Asia.

It may be added rhat under the Mongolemperors ofthe rhirreenrhRabban Sawma, a Nefo¡ianmonk, traveled allrhe way from Peking roEurope, and that throughout the book that records his lifeand rravels,appears to be the normalday of worship.There is nor even aSabbath-Sunday tension in the detailed accounr of his conracrs withrheCatholicChurch. In Rome he celebrated the Eucharisron a Sunday,

159



,Saturday observance. There are several documents thar, on thecontthatas early as the seventh century Sunday was the only dayofweekChrislians there.'gl

Indi¡Itis not knownwhen Christianityoriginally¡eached India.The

traces of its existence there are fromthe thirdcentury,"and cleareviwiththe 6fth cenrury.'t The Christian church in India was subordNestorianpatriarchate of Seleucia-Ctesiphon,and Syriac waslansuage. Althougheven(ually Chrisdaniryspread widelvrhrougwhén Vasco da Cama arrivedin lndra in 1498 he lound rhe vas¡ mremaining Christianslivingon the Malabar Coast in southwest lndiro ¿ rontemporaryNerorianlndiansoufte, 30,000 tamilie5 lived

There aie no hnown references ro S¿bbath obs€rvan(e by rhe rhbefore thearrivalofthe Ponuguese. Duringthe synod ofDiamPer(Catholic ArchbishopAleixode Menezes succeeded in gettin8 thedecree requiringthat all the books writtenin the Syriac tongue be tlesui( Farher Franris(o Roz. to be "perused and correcred. ordestrfuchrer. commenringon rhis decree, writes: 'lt is lo this vandalismattribute the scarcity ofreliable informationconcerning the earlierThomas Church.""However, it is diffrcult«¡ imagine that ¿l¿ thlocated. On the oiher hand, the absence of documeniary evidencsp€cial freedom ro specularer and borh Srephen lieilland John Slrhat before the¡rriv¿lol rhe Portuguese rhe Malabar Chrisri¿ns k

The same Nestorian Indiandmument referred to above, wripossibly in rhe first decade ofthe sixteenth century, describes the 6rhe Portuguese in India and some of the Nestorians' initialcontacThe author tells how he met these Portuguese. for the 6rst time,iCananore and stayed withthem for t$,o and a half months. Then"They ordered us one day to say mass. They have prepared forbeautitut place, lilea chapel. and rheirpnests sar rheir m¿ss rn it erheiLusrom.On the Sundav. rhe,efore.,l .\¡^¿,r/¿rl frhe sixrh'frinitll,alier their priest ha¿ finished his mass, we also rsent and$hich they ilere greatly pleased withus." ''ln I505, a Roman Ca.holicttalian traveler, Ludovicodi varrhfollowingcomments about the Thomas Christianshe met at KayamofQuilon):"In this citywe found some Chris¡ians ofthose ofSt. Thowhom are merchants and believe in Christ,as we do. . . . These CLent lonSer than we do: but they keep Easter likeourselves and dzlxan¿ sol¿nnities tlntue do. But they say Mass like the Greeks."LúNo fare given, but the implicationsseem quie clear that Sunday alSaturday and Sundav, was the weekly dav for worship.

The detaileddescriptionsofthe customs and ofthe religiouspThomas Christians,when rhey firstcame inconta€twiththe PortuguonlySunday observance.'o'However,"Sunday labor was not iWednesday and Friday were the weeklydays of fasting,"''withno

t60



.Relations betweenthe Thomas Christiansand the Portuguese werefora few years. However,tension began to rise when some Roman Catholistarted penetrating into the local churches, insistinEon sayinS mass accthe l,atin rire. Thé Roman CatholicChurch enteredmore and moreaffairsofihe Thomas Christians, untilit finallysucceeded in bringingtheRoman fold inth€ synod of Diamper(1599).

The acts and décrees of this synod are üe best witness to the effoRoman CatholicChurch to "straightenout" rhe Thomas Christiansiincredibledetail regading their reiigiousbeliefs and Practices.'Ú Everytwas supposedly wróngseéms to have been mentioned in the decreesTÉé slnod decidid rhar ir was wrong ro eatflesh on Sarurda)sSaturd¿y, along wi(hFriday, a day offasring.'"'lrwas also $tong ro far orfesriviúesfromevening ro evening. These had ro be kept frommidmidnisht. to be in h¿imonv wirhrhe HolvMorherChur(h '" TObliqa-tron o,.easins Iromlabour begins a( rhe midnigh(ofrhe s¿id day Iand énds aL rhe midnishtotM¿n¿¡)" 0 Sunday i§ mentioned m¿nv timonlyda1 ot weeklyreJt."' No Sabbath-Sundav rension h detected in a

-lhere ¡s, however, some evidence reg¿rding observan(e of rheroward rhe end ot rhe sevenreenrh (entury. ÁboutI673 C. Deuon. a Frewas imprisonedby rhe I nquisirionwhileIravelingin lndia.Atrerhis teleasrwo veárs later. he ¡ rote a6ook,Th"lnqut ition ¿lGrd, and in his ¿c(ounrro people accused belore rhe Inquisrtionol assisrinS d¡ rheJewish SaThe aciusation of Iudai¿ing in( luded ha ing.onformedrorhe(elemoniMos¿ir law;such as not eatingpork. h¿Ie, hsh wilhoulsc¿les. &(, oarendedthesolemni/drionofrñésabb¿rh.haringearen rhe Pas(halL¿m

At least lwo writersr'r ha\eron( ludedi' om Dellons ac( ount that lhmany Sabbathkeepers among rhe Christians in lndiaat that time.116 Howbe sá, inasmuch ás there wás no known Sabbathkeeping before theDiamoer in t5991 Dellonhimsell seems lo provide the answer' Before hderarlwirhrhe rreatmenr otrheJudaizer s by rhe lnquiririon.he gires an ac

rhe lorce .onversion. in Ponu"gal,ot manv Spanhh and Poriugr-rese Jcame to be classifred as "NewChrisrians" The "NewCh stians" hadimculttiñe being accepted by the "OldChristians." Most, if not allbusiness dealings ánd soiial coirtacts we¡e wirh other"NewChristiansconve¡sion was ñotalwaysbelievedro be true. They were undercon§tantsof secrerly prarticingJewish ceremonies in(ludingSabbarhame."- Maiy-ofthem. undoubredly,lrenr ro rhe Porluguese(olonieshope otes(aping (he rigidiliesotlifein PonuSal. 3

when rhe lnouisidonasked Dellonro mention rhe names ol h,sa((ñnalty hadto ""1".""*.ot his brerhren. lhe onl) ones lhar kneSabbáthkeeping because they had, together withhim,6een keepingtheThe "NewChrlsdans . . . look for tñeir accusers and accomplices inclass.""qlt seems clear, in the context, that the "certain clasl'refers ro tChdstians." It is not impossible, as happened wi.hJudaizingChrisiian§areas of the world,thaf some Chrisdáns of Indian originwere attract

I6r



Dellon's account seems to have only "NewChrisrians"in mind.Theseknown Sabbathkeeping Christian;in India before the nineteemh

ArmetriaChristian-iiyeniered A¡meniaapparentll by rhe b€ginning

cenrury.r' Afrerrhe synod of Vagharshabad (4gt), in ;hi.h ihChurch condemned rhe CounciloiChalcedon, rhe Armeni¿ns adstrictMonophysiiedocrrine.,llTension arose wirh rheirGreeneighbors, and Monophysiiismlosr ground when Armeniansanunired under EmperorHerarlius(6t 0-64 t). tn 652, s hen EmDeror164l-688) appeared ar Dewin t-Ie in), rhe decisions ot C ha tced on wpro(laimedon Sundar in rhe mainchur.h "n.

Borh the Sabbarh and Sunda) seem ro have been keDr in Armenfiomtle lou h.en(ury on. In (he sevenlh century, tlie tarhers aQuinisex(Coun.il(692) a( knouledged rhal rhey had .,learned rhar inot Armeniaand in orher places rerrain people ear eggs and cheese onand lrrd s davs of rhe holy lenr. The iouirrit deciá;d r har .t he whotCod whirh¡s in allthe worldshould Iollowone r ule," rh¿r is, rhe Cree

Some years larer, in719. probably as a re¿(rion. the Armeni¿ns ¿rDewinI levin)tried ro draw a more marked lineberween ¡hemselGreeks. They decided. among orher things, ro absrain fromhsh, oburer duringLent,excepr on Sundars and Salurdals.,:.

In rhe Council of Manazker in 728, atlended by att rhe Armeand also by someJacobne bishops. Chalredon was repudiared arresdays'preliminar)fasr before Lenl resrored. Sarurday as wetl as Sudavoffeastingandsynaxisfreligiousgarheringl.,l"Thisa.iionsusSabba(h resr had been ¿r leasr pa ¡tllyforgórren.The Sabbarh'irbecomejusr a day wirhou(tasring. nor ¡ntendedfor retigious meering.¿se withlhe other Easrern churches. The (oun(it resro;ed (he sicniñSabbarh as a dav both ol te¿sling and religious garhering.

ManaTkeras imponan.e is indicared in F. C. Conybéare's comgeneral. "rhese rules have been observed in rhe Armenianchurrh e

Conra.rs berween I he A rmenians and rhe Roman Catholr ChurrCrusades resuked. evenrually, inrhe esrablishmenr ot rhe ArmenianUnited Armenians.who severed ries wirhrheir (hurrh ¿nd arra.hed rRome.r*Amongrhem was the tousiniandynasryot the last iArmeniankingdomor Cilicia.includingl.eo Vt.;ho gave himseEgyptian Mamelukesin 1375.

Earlierin (he fou eenrh tenturv. an Ethiopian monkand toundmonasric house, Eusrarhius t.. 1273-1352),shó had letl his counr$(ould no( keepSabbarhrhere unmolesred. had ¿rrived in {rmeniaajin Cairo. Jerusalem, and Cyp rs (see pp. 176, t77). Didhe, perhapspend hh lar fourleen vears in Armeniabe.a use he t ould keep rhe Sas he thou8ht he should?

It seems that fromearly rimes rhe Armenianshad a church ordernature to, bur stilldiffereltfrcm, the Di¿ascalillAporro¿o,am. Several

162



,thirleenthtothe eiShteenth century. In all except one, rhere is a clear ifor Sabbath observance.rD The following translarion.made by Tenan. ieighteenth-century manuxript:

"The apostles ordered and 6rmlyestablished rhar on the Sabbarhshould be feast and worshipin all the world;there should also be a(service) for all martyrs. On rhar day rhe priesrs should off€r ihe euchrecite the Psalmsjoyfully,for they announce the comingof ihe Greabehooves all saints to rejoicein rhe presence of Chrisr. '

These manuscrrpts are nor a rompelling proot(hat Armenians(onkeep rhe Sabbath durrng the lauer partof the MiddleAges and earltimes. However,the discovery in rhe nineleenth cenrury thar rheChurch siillhad a special regard for rhe Sabbath su8gests that SabSunday were kept bythh church, at leasr to a certain exrenr,all ahro

Summ¡ry a¡rd CorcluionsThe observance of Sabbath together wirhSunday was wides

ChristianAsia durinS the second halfofthefourihcentury, and conrinso for approximately another centr¡ry. Howev€r,there is no cl€ar docevidence that after the yeara.D. 500 Sabbarh drlSunday r{ere observedby ihe mainChristiarchurches in Asia, the onlyexceprion beingrheChurch, plus some 'New Christians" in Ind¡a. whoalso observed theSabbath. Nevertheless, a cerrain respecr for rhe Sabbarh was shown, andto be shown, by the Eastern churches in Beneral by their refusal toSabbath a day of fasting. Bureven this vestige ofthe Sabbarh's former s¡osiamongsuch Christiansas the Maronites andthe Unired Armenianscame into comúunionwithRome.

As in earlier Christian history, anti-Judaism continuedto be, fromcentury onward,one ofthe mo§t importantfactors in accelerating theabandonment of Sabbath observance. The church often feltü¡eatensynaSogue, and several Christianpreachers and wriiersdid theirb€sttoSabbath observance wasonly onemoreJewish praciice, of no value forCif not de6nitelyanri-Chrisrian.However, their very con€ern indiscourage Sabbath observance shows that the practicepersisted or reforcentur¡es r{ith varyinginÉnsity, in differentareasofNear Eastern Asopen defiance io the omcialteaching of thc Orthodox, theNestorianlacobite churches.

NOTESI w. B l b( I'm .d ro . r¿¡hc' um.nB rhi d.¡ ¡ h \¡b

obf,n¡ft.,rMnsonh rh. hútoñL¿l b¡U,uund thr tr 'ndnFnsbh tu undcFundinsc. h deu(6 r. h¿\c lEn ¿bl. ro lc¿¡€ E'. onl l'¿em.ñun 'ntoñ¡rcnon §¡bb¡rh.\und¿vob(ñ¡, cBntu¡@q ttu Hoh^Ddtti1.2.:13,

{I 7.46S,. r, z 7 5e :, 3 20 rn^f7.{23.{{e,rrtl,{ 4 35r/lvr7'{9 /Ii \hould pr'b¿blt lÉ mcnn,,nrd h.( 'hr }phr¡.mr¡. i\rLñ,,

r¡ .l¿sn¡lEn'.rofü.§ri,rn(hunhwhúd,.n'ñ\rtu¿buu,,h.mr r h.n r h. b{¿I.daor¡ru¡po¡lÊ.,. ulmR ñnJ rh.p. In rhr , ounrñ . l.¿rlt prai h.d in f¿\o, of §und^ oüó.n.n . TD ir8hnl¡h.,r¡h.immtun(.ofSund¡r.h. lidürSunür h¿il ul.n rrem S¡bb¿¡h rh.birürirhr.ól¡hs¿on.hnhtihrm H. ¡lhlo'¿mor.'¿r.lulob..n¿.,,15uñd¿1.noronhr¿drvorph

t63



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'PC 31:139'. Cl.t J.é6-r\r tl,.^ r¿l

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164



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s rr¡d. 39 l¿12 I r,ot. t,lau. w.[um., or.., pp. t77, r73, I30.@ H¿,mr, ¿, ¿¡. D 7t, and n. cu:'\ümñ.ri,{'n kjrcBu.D4 ,atoh&r.

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', Arriu'vóobus. s¡,o4 i ¡t.¿tur¿, ¡¿s \l ou\rñ,'lc6i,.p.3- ttu ltu.n ot aJlúv"a{¿l,tr(ffird byChri{ophe,Dahon,NewYo'l.lqrj'.pp79.220: A tlinz¿n¿. ftu Larl'tr/n/{rM"n,h"q.',1926,,D s,L aodrir{¡on,@ ,e.6{,516.r,@ t,D 196

' 1¿\¿ttb@runh\4r;4^ÁFpB,uIa,¿nonra¿d l¿ obumeps¡ópLm; $r,lo' 'n¿d. br O. B,¿un itgoor. lned inRu'dorf d ¡ DD 226.229p 22q n. r Rordoil dddt' I h..ptri'u¿ltf,ne'" ol monllohn'd'cd1'RHr-onnntt\,t1||túnt$dHm¡¡¡?t¿l ¿^¿,dicd,.lo2l«¿mbndrclsue,,p.23 ó

lo i¿b of Had,ab,,.610, i'Enr.d th. kñn.lúr r.' 'h. sun vJ,,r\.n¡h,cnu¡1.04-^s¡ñel'l(lou\dinl96r',1:13,19:'¡ü,\ol4p.'¡Rub,J¡1,,.12r0DD.163.172,174.1?7173.130 rRublJ,t. ¡'ninr¡b úr úme ofrh. Nc{uri¿n\'hhu¿,. qirh

'ri.m.rh¡vn{_e\¿,"1r^€§hr.

rh.m."l h€n he ¿dd : "\[he.Lh.\ ¿ni., d hu, h Lh.\ rrh rhI'l^r'¡.s,deir,rhe .rmc¿,on I nd¿y ¿nd h¿le kaln¡un rh¿' d¿l dF' 'hé5d ¡ en, J{omrr bsrE Ah¿lliBúdc¿ t ht Srúh¿l xtil^xhan t^tu,,/i /¡tu

U,ndo..l923)pp l56.1os vo 'ñr.,r 'nsFrlicd.kilcdd.r,,p'iondnddrl-n..ol''hrrrnü rd r,da,ri'rcnbl V Abd Yc.hu¿ Neruri¿nmer rutsli'¿n vfNnib¡rnd A m"nú 'pFndixB in Geu' ¡e P.,, , B.d*t, It \-Ma. d4¿ Lh., RnúL (L4nd.n.I 3(2) 2 $n-426 s;'ú¿ hol\ 6' r dA .f rh. wdl"thdLúoúld b. h¿lloh ed br ¿ll 'l h€ "Am3de o, dáned. Lh¿Lonrtrl Lh,nu¿ns üould.usprnd Jl hu'ldl)u,up¿"vn., ¿nd.nB¡s n p'¡r4 'o uoú. 'nripru'e ¡ndinm.diu¡ir*on¡hclila.laHe3'"(p1ls)Fnd¿ln¿lrme.,i.{d¡5ralrj s¿bbrh tr nor mrnuonad ¿r Jl, no' e\en whrc Ídi,ns is dh,u(d 'pp.4 rb 413). I' n nF.'h¡ rh.l\.{o,únt¿ndrh. Rurun a¿rholi. .hu'(h.¡, h¡rqed sñ. firndbh(r^du,,n¡rhrrfouflf.n,hc.nruññrl24r,l2d3,l3u4,f'¡f'e,¿ . Bur 'hr hilmúrl.d 'o'5f¡r¿uonofrh.L n,heCh¡ldedn.rmlDl¡,einl<<lKK.+k"\r{u'.dn.,"§.¡¿f¡áro¿3121,122,

l B¿dsr ,, :u, pp 137 133 ".c ¿lo p.4lo. Ll. Rubtú,1. inD¿qon ¿, .,. p. 164':l Atit ap .it., pp 213.219

pAsah;lG'rn'./tv^h¿",t ndun,1341,, pD 60.b1,l3{.la\ .H.1*'rAt ntvaldnlldt, \Ln¿q ñ ttu t htutúa t^,,á rPr¿,nfirrd,\.t : rs01,, pD 2re.22r, snrnr\,i..Dr

'o Sarurdr) ob6.ñ¡n.e. A ¿rful,e¿dins ofC'¿n''tbml, rnd rtpr¡ull)of p¿Ec 131. rh.r.''p'.8'¡riunb.fo,e'hrs¡bb¿'h beqin.'¡bou'rh'e.huú'\brfu'e\unr'ont¿'Lrd¿vmdLB ^mpl.k\unknrblc.l e*1.-or,x p 122){rhrhd'hene{o,Lnslcorborh\¿bbrrhrndtund¿ll\odrurdr¡\fnonilhrninr.nr h 5¡b6¿rhob*h¡,. b.en tuq rhe¡bfn¡ful¡\¡ób¡ht¿{.d. Né{un¿nrl.p'un l¡{inBon wednfdr}r¿ndr,

0 \r{ojLn in.hr\.¿r F4' 'odr}{üour3.n00ln.'n§}ri¿"lAdBhd¿dándvotul.sh.phfld.db)on"mer'opoliundnd¿rnglebrhop.-{'D¿,r,.p¿3b

Y rknnflhs¡o" tj'ou,.n.,¡ H.6 oÍt in ¡un uL-Múr itu rNch \o'1. l9l9j.o3lA5auor.dbtPy\¡.t'.7r.,\-bvaitaau4atithtu\lÁndon,.9.b,.DDrú4'dnerror or.dtrorülr¿rn. a¡,\/údBoot d\dt¿¡\1ú4¿tu-atú,¡¿r'\c"loif,lo.7,.p13Cnurh a[r\.IaapDfwntl^ndon,1959), D 133

"T lcrn vu'rrrúilr.'./,,¿¡d¡ ?, a id. ^ t'. do'. tD¿nn¿r.tclt.r .\ ¡nd M.. l93bi? Y s¿er..ItN¿@¿ Do. rziaa ¿ ,, A./',. D7¡'M'Tot)o.

lsrl'. pp.4s.4h 4q r0.¿lb S:€li,A¿ha lrñ¿É¡,p 202, n 33u s..LiN6,ovrD,i'n¡, Do ll,l.l16,l{4lq6:,f¿nopp. l2r11,.¡r /rl, pp 334,311.

e Búdg¡.a,n,. pp lon.l9l.20o.?1o.226.112.,1i{.2b3Cl.pp.2bl,¿q.wh.,e\áób¡¡on'c¡' of nonFl,crou ¡ Ü1,üB.laJ ?ñ§on. ¿nd ¿ m¡(¿(, ,n ;hr h ¡ hrürknrwerr in\o'TheT¿iPinR,rbcllrcn¡1343...136{/,EhnhferL,rd<¿bb"'hobqv¡nL.'Lrnbuqne«¿nd bl rhtr-krv,,f{'ttj,nuf'r,

^¡%.p ?o7,.dG\ nu' bflons rooLrpfr iod. lh.r' s

166



nnz l],nú.|, Th rdlttnxR¿.U@ (S.¡ul., 1966), I 24 34.eMinq¿n¡,op.,..pp.3.q.r6r3,26,¿765,fr.skh¿ñ,,r.,ú..pp.3r33:I r^. Br of, n. r r rr¿¿/ s¡ f¡¿r¿irc¡mbndr¿.'r95hr.oD 6663q Mins¡n¡,¿, d: pp 27.3ri§brtor.,ú., pp 33,39 tl,ourrk,¡¡0,ññ, | 29t.¿ , \kDh\@ofúan^tun.h ,,htnladu¿,1P¿¡úiz¡,ci;rdRro'dslq70r,pp17.¡3,B,ohn.¿,nr.,' q Mins¡u.o, d, pp 53-t6"' Nenon¿n dtrumrn,.wnu.n in s) rn , in

'ü1.,p.33, t p ss. Georqe v¿r' voE., 1 r @r or

,adB (Bomb¿v.196{,.D l7t. rmll3of l00.0oo ch;(Ln3'o

ü¡r¡,.¡ ¡i Lh im€5^Dú4ñ'.r'ú¿ott|,CtvniadB.nptutotAqañ¿L\Loññbrr,Ib0b). uon5,d«Mi(h..ICFddrt, rá. Hn6 ¿f ¡.¡, .t¡ft¡ ol MAhhttl,tidoñ.1694t. D 172.e rhoms Lhunhú ¿ni¡ha name;yd fo',hr Chu ,hot li'du,or, rn ¡ n¿rúqer *ne. úM¿l¿ba'. lul'uttu hh, ¡ Htrb4or^rutdE /r¿¿ rEdinburrh, 1903, D.32.* N¿nl.d .d o ls srh;; d Dr23§Fw'wn'ci'.hñw.rtrend¿n,e."Iiurh.ddendrmr¡nihr'.¿¿yubb¿¡hr\und.r,HealE'.f.;trodnolds¿narirl¿¡nd¡h.D(',Eh.,.rh.r.¡k¡lu§.'h.ro,dr'lh.rnrBfftudeorrnchho¡ .nl¡on¡v.orh'ou.húerüúmvhü," Par€9{ rh. l¿blr m¿r h¿r e b€.n wriLEnb.rore úe knú anLU,s¡.rad, the ro'dt "úe I¡,d'lD¿'- m¿v "rrflr'cfiruu¡n'nrlu. Alouor€d m M,b€n¡d .¡¡ ol {I

'mcl.8"dsrt,.q.r)/y/;,,l,olr"¿ "",¿,vo,tq,,rD.laoi/rr3,r-ndon,t3b3,.pBro . o, ñi, pp 34.36 (IElic 5üpplied.)pp r33.l39.l93.PPl¿.id J. Pudi)p¿tt,Dn l h.M ah ta, \'tut tbur g, r966,,p

' rehr(h¡€r. d. d. D.73r0r podiEn.'&.r:. tulhrer, oÚ. .i.. D 73.rd tu.hief, or. dir, D. 73.mrMoar¿;d L lee16 PodiEm.'¿, .r.. D ?7. Mor¡d,d ¿i. D I33r07 cid¿.r rr.i.k r17 o¿q. or hn &ELi,;,{

'o 'he,,in lnnnno. ú.dd.¡. qp d, p.3sr'¡iúon3,d«É.( l1.lb,curúJ¡l' ¡nvuBh. th.obl's¿'ion 'oran "; iv.litr.d (de.re l5J,.l D Itl (a.úon 3. d(ree l0)rm rr'1. DD 357.353t¡[email protected])

r'0rrd. ñóri,r ú¿'ú. trr{Ar.lollorinrB,bluluqsr. prñrdB 'n. d¿,,,L lrd, oD 2512rr(á r,d«D-t5),2972q3u,,.7,df 6.3112qr¡,r3,de,3r.qqtr¿ ,.3,df3.dñ c).1rr(ar.3,d.. l0).3t4r¿'.3.dñ.ll).1r7.1r9.d,3.d. .16.17,.3b7(¡, 3.dd ¿4,.5951413 (ed. L d.c.2á),413,120 (.ondusion)rn ln únc nf ú. rt.El ñoLo-lflend¡ cnlouflr^ b.rr.rnAr, hbnhop Alorod. M.n.r..rRu¿nd Anhdraon Cor tThomrtChrüúdn, iñ ü. moñhr prrrd'n 'h; $ñod of Dl¿mFr,ü.,h.ll.nrrdrh.A',hbnhuDroF,su¿de'hemrh¿r'none¡¿nbrr .doJ'ofrh.Obrd'en,eorrheRomHfm.ñiúon.d,rh.n.rlf,i€rolPope( ¿,u kh.rch.6u¡€d,h.,"hch.d nortunaodor h¡h.chu'thrNe(onm,,dnd dorh., Id r., "f, hffinúc.rmc T, uú n ¡tfr med. lhnh'k' i.¿lhdinou,B6L,hr t¡rd,l-d¡r.bd¡ur tr rsd umn rh¿¡ dár o h¿,c l.lleñdoqn,'oñ H.¿\.n" 'cdd6.d d. ooü'lrolúBlene'woülduqqdúr ú.1hom¿sLh,tuknshdddrts,'il '.r d lo, sund¿y, ád dd no,¡nl onu.dnüon b.¡wenrh.ir LcDinrúd d¡ ¿nd ü.n d.\i'.b \ul ,nd.*ndrnrfon Rom..tn Dt ñ\ At.údot t1v tr4 ti.n;¡ Ld(Éull,13l2r. p. s r.rr./ád ú 56 .. ¡15. oo 17.60 6{ 67'rrch,nün ¡dr¿rd.oh:¡ea¿l ¡¿li\riÁh\rll..lc43) pp l5ü.153: tf,En.¿, r/. pp.22r.22rDB,167r

ü. Thoñ¿r Chn .nrhe'r pl,r

inro 'ho f¿¡üonrone

¿llrdE

h Rom., rh. oih*.mñ.n.,*rxa'¡cññrof 1612/ tu'hfulro 'h;old Fdr.rn rr¡d'uonr ¿ñd horbl. rú Rom. r l. ¿ D.llon.,,,.pp51.6c.,f.ónrh.'Na(h'nrún.¿ndrh.Inqunirion.nPorruB¿1,Cro'B f¡,d x¿ú lRbm.,l§73r. l 622654¡' {sumed in Dellon,,,,r.. pp.53 b3. olh.r lftrh¿d bffn l' ins

'nrndk ro'¡cnruriBb.roF

rhc Po' ¡uxu.*s*.lo'insurr.,T\.Itot.l,ofMaroPot<N.,yo,lllgql)p 27c The Po' ruFe§lfar-frornú.n onFñ¿leflemrnr in( ,¿ñFñor"'ñ l5bo,bu"helcu "ec'eÚen rh.lk n(rih,nolonk r¡o¡ rn doubr '--§ C Porh¿n, I/¡. \rutr, t"ft¡-ro/ raü N.h Yu'l. lqb3r. p. c5

rreDdlon_¿' ¿¡_ D 61..mThe o¡r; ,ere,¡n,. 'hi he hhen,n.r(nrh,.n'uryun.\1tum.l306.Anil, ¿nCl¿udiu.Bu,¡a¿lia ,,i Au (Ph¡ladclDhid,1311,, p. 143, wn'B' lh. Arm.n'iN,n Hiüd,án mrnL'

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I67



. .. . . ,Dilrrminrion'rndf,¿lu¡nun olthp Dom'ñtr.|t soir"ci'cd 'n 'hc O,.fflnall.rrol'h.CAmrdurn"rPhD dÁkúrionHrtid Unnrñi'r,lq73,.l 7, n 7 fPri¿n hr. .co.rhrr"imiúi a¡n.ñun Loñrdol sr. ]¿m.t, 'n J.ruvl.m. ¿no ú'nLíh¿r ¡he,e a'r mor,op'a in 'h.M¡n«'Maknad¡r¿nrin fÉvan, sotia armeni¿r{A¡ noEd rbo{.,Dnd.r 'lndk"( t. no'r 120,, Bu, h¡r.n rLr.lrhr' 'h. armrnBnrm lnd,adrl H.¿l¡omrñúonrúr rhe \,menkns r.¡ob€found'nerfl,pnn.,pJ,ir,ofAu.in.lud'nrDü.. ollnd'a,rha.¡hr'¡,n..dmrn .rn'unflbrfor.rheEn¡li.h"a.nu¡Aú¿nd,in{€i "¡rDnuboDl."'Bn.hrnr.d. a¿. DD l{l. l{2,l¡ ú ¡*um.¿ ,h¿, whrcv.r rh.trrn'. ú6 } on&u..atd.,D.rc,writer"lrmúlino'bc o,qo'rrn'h¿,rhrculhou"h.La's¡u'd¡ySundar lh.A,n;rk r(D vrur ddt ¿t r d¿r

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rd¿v L \ri.d.n rh.l, hrol¡ i(nnd §uñd¿t.,hr tiurs r 'he^ ..nnunún,,¡noftl,eouenL:¿ndinthed¡-r;th es.',oturij.er.. re ¿néd. ds lo' .o¿yor pe¡uli¿, olemni') " Nr.l.i.qurunAvbhárl'ns.rvdñ¡ rrifiS.bbdhob.cN¡n €b,hrc,eakilrone(ue ", ¿¡ p i3,.hclp úrroundi,"und'h¿"hFsm.rF'¿l¡on{dcrdüoñ.Br,,ulr¡¡m¿rlcdb 'ni,ed.dlu:Fuld'nn,BJrr\¡h.quoDllc6b. lundd wd rhe 6e;r d¿vrhcn 'he hhul.. unr'eq¡rcn, ¡m o, hun h fL.n 'oda "F '.66¡úmún€arme ir .bu, h.s (l rh. ( ár h.dr¿T of . 1m"., in leruulem, rr@,¡€db

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168



Tbe Sabbatb in Egyptand Etbio

Wcner K.VYhmácrat

^NEol rhe mosr fasr inaringexamples ot persistinBobserr¿n, € oI rhe

\Jday ol the week as rhe Sabbarh, up ro ¡he rwenrierh.enrury,is tf,thiopia.Althoughclosely linked to Egypt inecclesiasricataffairs fromthecentury on, Erhiopiahad a mindofits own whenit came toSabbath obseThischapterpresents firsrtheavailableevidences for Sabbath-Sunday obsin Egypt, beginning wirh rhefourthceniury. Then, the majorportionchapter is devoted to Ethiopia.

EgvptThe evolurionof Sabbath-Sunday observance in [gyptis quite simila

whichhas already been noticed in the preceding chapterfor otherNearcounrries, wirh theexceptionof Armenia.In ^.D.306, ArchbishopAlexandria(died 311), wrorein canon l5 of his Canonrs Poeni"Wednesday is to be fasted, because rhen the Jews conspired to betraFriday, because, he then sul tered for us. We keep the Lord's Day as a dabecause then our Lordrose. Our tradi¡ion is, not to kneel on thai danothing is said about the Sabbath, even rhough the Eastern traditionofonlyon Wednesdays and Fridays is clearlypresent. Moreover, sinChrisrianw¡iters referto Sabbath observance in Egypr, the mentionofalone in this short canon may be taken as an indication thatSunday wascoat thar timeas the most important day ofweeklyworship, but not necessarilonly day.

In (Pseudo) Athanasius' Homiliad¿ Senént¿ (fourthcentury)r we rea"On the Sabbath day we gathered together, not beinginfectedwithJu

for we do not lay hold of false Sabbaths, but we come on the Sabbaih toJesus, the Lordof the Sabbath. For of old there was among the ancihonorable Sabbath, but rhe Lordchanged the day ofthe Sabbath othe [¡rand not we alonedespise the Sabbath, but the prophet is the one who castand said, 'Your new moons and Sabbarhs mv soul hares."'.

The Sabbarh, rhis sourr e ¡ndi(ates. was béing kepr. burno( as rhe leh sThehomi¡ySoes on to discuss ihe occasion when Christtdisciplesbegan p

169



meaning of Sabbathkeeping byforbiddingto be done on the SabbGod had not forbidden."

Anotherpseudo-Athanasian workdiscusses other aspects ofSundayguestion: "Therefore,after the firstcreation,cod refed. Fthat generation liheJews]has observed the Sabbath on the seventsecond creation has no end. for ihat reason he [cod]has noi restrrortu.So, we do not observe a Sabbath day as in the rimes of rhe firsiourhope isinthe coñing Sabbath ofsabbaths, when rhe new crearioend, but it willbe revealed and willcelebrate a perpetual feast. Thgiven ro the

firstpeople

for the followingreason: that they lvouldwell the endof (the old)creation and the beginning(of the new)"Itis not because of the physical resr rhat (cod) gave the Sabba

they [the Jews] wouldrecognize theend of the (first)c¡earion. . -precisely. that in knowingirs end. rhey wouldseart h tor rhe begfollowing tcreationt.Then, rhe end of (he hrsr (rearion w¿s rhebeginningofthe new one is the l-o¡d's day, when he has renewed anthe old one."6

Even ci¡cumcision,performedon the eighrhday, anriciparedrebirthof all afterthe seventh day":' "As rhe Lord's day is the

creation and the end ofthe Sabbath, so, having regenerared man, ithro cirrumcision.These rwo rhings are. in lacr, accomplishedon rhe ebeginningof creation and ol regenera(ionof man. For rhisreason rhas abolished the Sabbarh, and not the Sabbath the eighrh day."¡

(Pseudo) Athanasius clearly srares that Christ changed "thSabbath tothe Lordtday," and that the Sabbath was abolished by Sthe sametime, he reports thai inthe fourthcentury, ChristiansinE"on the Sabbath to worshipJesus, the Lordof rhe Sabbarh."

Timotheus I, archbishop ofAlexanda (.. 381), says ihar sincwas administered on Sabbaths and Sundavs Chrisrians should

manralrelations

onrhese rwo

dars in order to be in ronditionro pspiritualsacri6ce."Palladius ¡¡. 363-425). in his Hatna LaLna¡a (419/4201, ref

Egyprian monks who followed rhe ruleot P¿chomius ¡292.346).pa¡tool of communionon Sabbath and on Sunday.'0 In rhe sment¡ons Taor. a virginwho h¿d alread) spenr rhin) tears in a monSunda), while (he other virginswenr ro chur( h tor rhe communionstayed, clothed in rags, working.rl

John Cassian (.. 360-.. 433)ir.his ltütitut¿s of the Coenobia (425-4to cNiomsof the Egyptianmonks when he srares: "Wherefore,ex

and Nocturns. theredre nopubli<

servires among rhem in rhe dSarurd¿v and Sund¿v. u hen (he) meer rogeiher ar rhe thirdhour tool HolrCommunion.r, The rhirdhouicorresponds ro 9:00 e.v.

Cassian mentions also an old monk who livedalone in his cpa¡tookof foodby himselfalone. Even if "forñve days runningbrerhren (ame ro his .ell he consrantlypur o[[ raking tood unriloSundal he went tochurch Ior serviceand found some srranger u hoto his cell toert withhiñ rr

170



even ngan nocturna wo¡ship services, rhere h the opt ono rea ng rwoone fromthe Oldand one fromthe NewTestament. "Buton SaturSunday they read them bothfromthe New Testament."l'

h Cassian's Confc¡ences (wririenberween 426 and 428) he argues agpractice ofsome monks who considered the sacraments so holy thattheydare to partake ofthem more ihan once a y€ar. "Itis much better toreceievery Sunday for the healing ofour infrrmities."'' The omissionofSabbatb€ an indicationof the greater importanceattributedto Sunday, eveSabbath was stillkept to a certain extent.rr

AfterCassian, church historianSocrates Scholasticus (.. 440) rSabbath and Sunday obsewance in Egypt in the followingterms:

"Althoughalmost all churches throughoutthe worldcelebrate thmysteries on the sabbath of every week,yet the Christiansof AlexandriRome, on accountofsome ancienttradition,have ceased to do this.The Ein the neighborhoodof Alexandria,and the inhabitantsof Thebai¡, hreligiousassemblies on the sabbath, but do ¡ot participareofihemysteriemanner usual among Christiansin general: for afterhaving earen andthemselves withfoodof all kinds, in rhe evening making their offerinpartake of the mysteries.""

Sozomen (¿. 40O-e. 441), in the parallelpassage of his Eccl¿siastial

"Thepeople of Constantinople, andalmost everywhere,assemble ton the Sabbath, as wellas on th€ ñrst day of the week, whichcustomobserved at Rome oratAlexandria.There are several cities and villagesiwhere, coniraryto the usage established elsewhe¡e, the people meet toSSabbath evenings, and, although theyhave dined previously, partak

Some years earlier, Cassian had wriitenthat communionwas celebEgypt at the rhird hour(9:00 a.M.)on Sabbath and Sunday. Socrates Schand Soromen menrionnow a Sabbarh-eveningcelebration oflhe Lucharisrmeal. They consider thispra.tire ronrrar) r o the usage established elsewChristians. Could it be that since the time ofCassian's sojournsin E8ypt a400 ihe Sabbath celebration had, in a matter of three to fourdecadreduced to this evening communionservice in the country, andcoeliminaied inAlexandria?

strikingin the accounis of Socrates Scholasticus ard SozomenmentionofRomeand Alexandriaas the placeswhere Christiansdidnoton the Sabbath day. The reasons are not clearly given.Reference to antradition"is ñade by Socrates. It is wellknown thatRome had begunSunday in the second century. Oneof the strong factorsrhat prompteddecision wasthe Christians' desireto disassociaie themselves from Jlndeed, the chu¡ch inRome weot so far as to convert the Sabbaih intofastinB.*

Alexandrian Christianity,too, had early adopted Sunday obsHoweve¡,in harmonywithEastern Christianny, ir had also kept iheSab

1?I



any r e ec s on ma e y e c urc a grea c yabandon Sabbath observance complerely?It is a well-knownfact that at least since the Ey'¡rtltof Bamaba.s (

century) therc was tension between Christianityand Judaism inSo.rates Scholasticus, discussing Alexand¡ianhistory, says rhat ralways hostile toward the Christians."l0He also mentions that Alexa"being disengaged ftom business on the Sabbath, and spending thhearinS the I-aw, but in theatrical amusements,""increased the exidurin8 the rimeofCyril,archbishopofAlexandria(4I2-444).TheJechurch and killedmany Chrisrians. Cyrilreacred withhis chara( reris¿nd expelled rhe Jews trom Alexandriarn spire of rhe opposirionoOrestes. "Thus theJews who had inhabitedthe ciry from the rimethe Macedonian were expelledfromit, stripped of allthey posses

It seems to be more thancoincidental that Sabbath services disapthe Alexandrianchurches apparendy during the iimeofArchbishointeresting to notice that, accordingto Socrates Scholasticus and Sozneighborhood"of the city andelsewhere in Egypt,Sabbath serviceHowever,as noted above, these services were confrnedto Sabbaththe rest ofChdstianEgypt rryingto reach a compromisebeiween itthe Sabbarh and Alexandria's stron8 reaction a8ainst it?

Amongseveral homilieswritten inthe lare ñfth orearly sixthattribured to Eusebius ofAlexandria,"is one (Homilyl6) entitled "Day.""This homilypurports to be an answer to rhe followingquesiian individualnamed Alexander to Eusebius at theclose ofa Sunday sdoweneedtokeep the Lord's day without workingin it¡Whatisourdo not work?"The long answer includes thefollowingideas and cThe "holyday ofthe Lord"is a memo¡ialofthe l-ord. lt is called thbecause it is the lord of all days.It is the beginning ofcreation,of resuof the week;and these ihree "beginnings"allude to the beginningoftTrinity.62. Cod has given us six days to workand one to pray, to rest,our evil actionsdisappear. So, oneshould go early to the church on rhand should not depart before the endof the seftice.¡, 3. There isobserve the Lord's day unless, besides ceasing fromwo¡k,we go t"Woe ro allv,ho, in the Lord's day, play the zither, dance,liigare,woor make others take oath, because they willbe condemned to the eteth.ir lot uillb. uith thp bpornl/J. 13 5. lr is nor righreven ro rry tohpeople with rheir workon Sundays. Slaves, hired men. oxrn, all nee

A Copticfragment, probablyofthe sixrh cenrury,r0 is very similainst¡uctions onhow Sunday shouldbe kept: "I instruciyouto notdothe holy Sunday, and to not get involved in disputations,orin lawsuitsviolence,but to giveyour attention ro the holy Scriptures, and to giveneedy. . .. Cursed be theonewho does anythingonthe holySunday,benefits the soul orwhatis necessary to take care ofthe animals." r,Thbe ihe firstinstance when a curse was pronounced for workingon

Z¿<harias Scholasúcus /.. 465-alrer 536r. chur<h hisrorianaMvtilene. inhis Lr/ro/ S/up) ¿J. p¿rriarch oI An(iorh. menrions rharo

112



un ay as e ay r s s resu¡recr on.rsBeginningwiththe sixth century,rhere are no known ref€rences toobservance among the EglptianCoptic Chrisrians.r¡ The change from¿r?d Sunday observance to ,nl) Sundaykeepingled to some tensions berEthiopianChurch and Alexandria,as willbe shown later in rhisFurthermore,ifAlexanderRoss (1590-1654) is lo be trusted, by the sevcenturyihe Egyptian Copis kepr"no Lordsday, nor Feasts except in

ft should also b€ mentioned, however, that some aspects ofthe earobservance of Sabbath and Sunday were rememb€red for cenruries inthe copyists and ¡eaders of ihe so-called Epp,lan Church Ord¿r and,o¡heworks. TheE$fr¿¿ C¡urch O¡der is identiñed zs a \ersion ofthe Apostalieof Hippolytus. TheGreek textof the Apostoli¡Tn/tirirnwas rranslared ro SCopticdialect) p¡obablynot before the latter partofthe fifrhcenrury.$ Ittranslated into A¡abic.r'Thefollowingstatute is found in rhe Sahidic versithe servants(ofth€ l,ord)workñve days;on the Sabbath (S¿áúaior) and thday (ryriak¿)le¡ rhem rcst for rhe church thatthey may be instructed in piSabbath because God Himselfrested on it when He completedall theThe Lord'sday because it is the day of the resurrection of the Lord."

ArnongThe127 Apostoli¿Cam?¿r, found in several Arabic manuscriptis one canon that strictly forbidsfasting on Sabbath and Sunday, except fSabbath." There is another canon staiing ihat even sick persons sencouraged to participare in the Easter Sabbath fast.''

Thus, the Sabbath was not entirelyforgotten.However, thereis noavailable toshow rhatthestatute on Sabbath and Sunday rest forservantswas obeyed in medievalEgypt."Sunday appea¡s to have been the onlweekly rest in ChdsiianEgypt after the yea¡ 500.

EthiopiaPr€"ChrtutiarEthiopia.-Christianityrcached the kingdomof Ak

torerunner of present-day Ethiopia, in the fi¡st halfof the fourthPrevious to this the countryhad for centuries rcceivedmerchants andfrom southwest Arabia who hadestablished commercial andmilitaryplater on, mingled with theexisting Cushiticpopulation.As they settledinland,these immigrants"no doubt rcproduced in the highlands of Atype of social, political,and cuhuraio¡ganization which they hadleftb

Was the seventh-day Sabbath kÍown inthe Aksumitekingdombearrivalof Christianity? Edwad Ullendorff,who hascarefully researchedcalls "Hebraic-JewishElemenrs in Abyssinian(Monophysite)ChristronglycontendsthatbeforeChristianity arrivedin Aksum,manyAksuñalready been influenced by Jewish beliefs and pracrices. When Chrisriaccepted, most of theseJewish elements were kept and have persisted etoday. Howcould we otherwise,he queries, explain thepresence ofobservance, circumcision on the eighthday, food laws, an "arkofthe coand other 'Jewish"elements?'

Ullendorfffu¡thernotes: "ln the Semiticculture which the imúigranSouth A¡abiahad transplanred across the Red Sea imo the Aksumiie king

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nown a a rea y e ou¡ century t ere was a grow nganti-sentiment in Egyptand in other arcas ofthe Near East. As has been norfirstpart ofthis chapter, Alexandriaand most probablyall fgypthad by500 abandoned any semblance of Sabbath observance.

What effefldid rhe new Alexandrianposirion on SabbarhkeepinghAksumi(e kingdom? Thereis no documenraq evident e from rhis earlyis possible thatthe Alexandrianposition was norar ñrsr forced upon Ethithe steady line of Egyptians who were consecrated as metropolitans ofmade the Alexar¡drianinfluence felt to some exrem in ihe followingcThe earliest knownhint oftension comes from the eleventh cemury. Inon Eihiopia, BishopSawiros requested Patriarch Cyrilll (1077-Alexandriato write to the Ethiopians"forbiddingthemto observe the cuthe Old Testament." sThe Sabbath is notspeciñcally mentioned.But in lal-Assal completedhis Collection ofCanons forthe benefit ofCopticChriEgyptwhere "the observance of the Sabbath is clearly rejectedascustom."""Arleasr fromthis p€riodonwards, ir is quire evidenr rhar rhebishops were determinedto impose the ofncialAlexandriar¡lintthiopians."'¡

The CollectionofCanons was translated into Ethiopic(Cdez), iranand adapted to local conditions. It kknown as the ¡¿l¡¿ N¿g¿r¿ ("LegislatiKings"),and "has reiained its value and practical importance in Ethioppresent day."'e ln chapter 19 the au.horities for Sabbath obsemance aThe fr¡stone is canon 29 of the Council ofLaodicea, whichclearlytells Cto work on theSabbath day. It is followedby canon 20 olthe Council"Anddo not keep the Sabbath as the Jews."e Bur rhen, based on the DChristiansare urged to obse''ve the Sabbath in the sameway as Sunday isoThe example ofJews and heathen is even used as a reproof."'

The F¿r¡¿ N¿Bur, quotes, fu¡theron, fromahe Qalementos," indicaservants should workfrvedaysandgo to church on both Sundayand Sabbinstructed in godliness. Finally,in closing, the Dü¿rcalia isquoted apassage urging the believe to receive the Eucharistevery Sabbath an(excepion Easter Sabbath).dr

The Fetln Naga:t,^s

a collectionor compilation,has providedsommaterial both in favorof and against Sabbath observance. Bur the rebehind the artempt ro eliminateSabbath observance in EthiopiaAlexand¡ian patdarch.KingZara Yaqob (1424-1468), describiog therhar obtained in the foufleenthcentury, has written: "TheobservancSabbath was not in force in the kingdom,and rhe Sabbath was abolishrealmsofthe patriarchs [ofAlexandria].Theyconsidered itjusiliketheworkingdays tof the weekl. They also considered all ihose who obsSabbath asJews, they excommunicatedthem, and did not give them permenier the churches."a

It is possible thai the apparently sudden and strongdrive to do aSabbath observance in Ethiopiawas connected witha dispute betpatriarchs ofAlexandriaand Antiochthar brokeout duringthe 6rst hthirteenthcentury. Beforethat timeir had been conventionalfo¡ Aappoint üe Jacobite bishop for Jerusalem. Howev€r, Patriarch

115



supe¡ or , o gyp n appo n ng an exan r an s op or eofJerusalem.""IgnatiuslI,pairiarchof Antioch,retaliated byEthiopianpilgrim,Abba Thomas,as metropolitanof Ethiopia."

There is no way of knowing whether Abba Thomas evErhiopia. Howeter,lerrers wrirenby the Ethiopiankrngs to thparriarchs in rhe second halfoftherhifleenrhcenrurv make cleawas having difhcultiesgetring new metropolitans fromAlexandriol Syrian óriginhad arr ived wiih unrertaincredenrials, but hereking wirhourfullconsensus of the Ethiopian Church.The¡emerropoliranssrillliringin Erhiopia in 1290. bu( (he oppositionagon rhe increase. Finallythe kingdecided to urite r1290) to thpatriarch and to the sultan ofEgyptasking fora metropoliian.His rhonored-'7

At the sañe time, during the second half of the thirteenthcemonks went ro Ethiopia-so writes E. A. wallisBudge-"and havithe reform ofthe Coptic Church in Alexandria,they devoted themsrestoration of the decayed Church of Abyssinia."sThat "¡esprobably includedthe Sabbath question."

To the Syrian andEgyptianinfluences we need to add theeffmonastic revivalafter the middle ofthe thirteenthcentury-a reperhaps in part by these influences. It is possible that out of Ioyaltyand as a reaction againstthe"Syrianmetropolitans,"the Alexandrithe Sabbath was soon accepted by this revivedmonasticism,andbylarge. The lacth that the grear Sabba¡h controversv of the ffifreenth(enruries seems to have originatedwitha monas(i( lea(Ewostatewos),who did not want to give up Sabbath observance.

rrom Eustathius to ZaraYaqob (c. 1300-1468).Eustathiushad established his own monasiery inSára'é.'0 Many studentsjointauSht them unrilrhe arrival in Ethiopia of the new EgyptianAwhom he met on his way tothe king's court (.. 1337). Soon afte¡countryas a result of religious controversies.A dval group of cattempt on his lifeimmediatelybefore his depanurc. ln Cairo fepilgrimsaccused him, before thepatriarch,of observing ihe SaSunday.

Eustarhius admitted that the Sabbath was central in the cdefended his position by referringto the Ten Commandments andCanoru." He toldthe patriarch: "l came to yourcountry.. . so that Iwordofcod, for I have found no rcst in this World.ln Ethiopia t'Break ihe Sabbath and the [other] resr Days like us,'and Irefused.say to me'Be one withus in prayer'whileyou do not observe th

Eustathius and his disciplesleftCairo lor Jerusalem. On tmonastery of Scete, he is said to have been put in fetters. Thesopposed him for the Law andCommandmene (of Cod)."¡Palesiine ro Cyp¡us, and ñnally to Armenia,where he died fourtAfterhis death, several ofhis disciplesrerurned to Ethiopia andjoithe discipleswho had stayedbehind. Plantingmonasteries mainly provinces ofthe kingdom,rhey g-¿ve bi h ro rhe "house" ofEustathi

I76



.disciples made the Sabbarh rheir rallv¡ng poinr.They greu rarher rnumbers. ro rhe great ¿larm ot rhe anri-sabbath parry. The Abuna persothe campa¡Bnagains rhe tollowersol Eustartiius.'Forrunarelyior rmerropolitansee was va(an( from1388-1398/9;and thrs became lherheir grea(esr advan.e. When BishopBaflhotomes6nally arrived, he a;Dat.ir (¡380-1412) tor help in bringrng rhe retalcirranr'house ot Lwoback to strict Alexandriandiscipline?i

KingDahirsummoned AbbaFiliposand orher Eusrarhian leadrheologirald¡s(ussion on rhe Sabbarh. As a resuh. Fitiposand somcolleagues were imprisoned.Duringhis to'rr years ofdeienrion,from1404. Filiposrron many aJIies amonfrhe arrendinrs and rlerq ol the royUpon his re¡ease. the king(ommanded rhe disciples ot Eulúrhius.tóboú Sabbarhs" ?6 (that is, both rhe Sabbarh and Sünday). Howeve¡, artime, the Alexandrianoppositionro Sabbath observánce was supposmaintained in the non-Eustarhianchurches and at the ¡ovatcouri.-

Protec(ed b) rhe rolaldecree. rhe Eusrarhi¿n iouse expewidespread growrhin rhe (ounrry. and ir ¿lso beg¿n gainine qround átcourr. For instance. an inrreasingnumber oI monasiircommuniriesrethe Sabbarh. and at the royal courr a pro-Sabbarh clerglmanassalereuSrous lnslru(ttonsto t¡e pflnces.¡¡When ZaraYaqob (1434-1468) (ame to rhe rhrone, he seemed roclear prc-Sabbath convictions,and he founda vigorous "house"of Eopposed by a politicallyweák dnlisabbath pa y. He immediaretyser ourhis counrrv. bur rheEgypr¡anbishops. Mikaeland Gabriet.were opposeoffi(ial rhange. Finallythe king t onrened rhe Loun( ilul D¿brá Miimaconce¡ningwhichthe king himselfwrote: "AndGod . . . revealed rhe hothe twoSabbaihs to our fathers, rhe reverendbishops Mika'éland Gáhad not made rhis rerelarion ro rhelt-$p(ianlbishops of Erhiop¡¿ wbefore rhem... And our l¿rhers Abba Mrkdeland AbbaCábriel. . . ¿grus on ihe observance of rhe rwo Sabbaths, and they declared rhisinihhandw¡iting."r

The religiousuni6cationof the country havingbeen achieved, ndecrees were passed to regulare the religiouscooducr ot rhe people. Cwere nor to pertormon Sarurd¿r andSunda),an¡ kindoflabor,butrome (ogerher in rhe churches lor rhe siudy o[ rhe servi(e of Cod and tSpirir."'"lf some Chrisrians hved roo tar [rom a thurr h, a priesr had to bthem on Friday,and spend rhe weekend the¡e, givingreligious insrruc

To Z-ara Yaqob time corresponds the final redaciiortot rt.e Mashafl"Bookof Lighf), whose maiorconcern is Sabbarh obse¡'vanr e. T he authrhis book has been generally arrribured to XingZara Yaqob himself.Hmore recently, EphraimIsaac has come ro rhe conclusion that rhe boromposhe workbased on a pre-ñlteenth-cenruryoriginalhomiternat di<omposed in honorof rhe Sabbarh. s,

The Mashafa Bethan (MB)stronglyenjoins both SabbSundayobservance. In orde¡ to avoid confusion,Saturday is often called.,Sabbath. The6rsr boololrheMAIon\isrsolsr\ r€ddingstor"rhehrrS

111



"on Sabbath and on Sunday":"agriculturat work a m ng , plowingrain or grass, cuttingof wood,grinding,fermenrin8of beer, fIrapes or mead, reaping or I hre5hing t ipe grain. t uttingvegetablesánd curringot rrees, wateringof tarmland ¿nd garden trreesl an¡ashing ol ( loi hes,huntingwildanimals. (ar.hing bird§, fishin8.rooflhouies, beingon a road, collectingsheaves lofgrain]so as to mrarryinggrain inrorhe houses trom the ñeld. buildinga fen(e. wranninq the vellum."mi(hingiron. ( lay-work, making mudda¡stor fot clorh, sewing of cloth, reaving cotton or wooltspinningt.weavand the like. mákingpalm leaffharsland rhe like. punishing of memaid-se ants, bindingofallmen, let them not do any worldly worklike it; and coming near to a woman. . . . And drawing wateris dSabbath.""

The lis( ol prohibiredworks is tollowed;mmedi¿rel) by rhatdone on the ñrsi Sabbath and Sunda): slaughrerinB oi a;imatscoand rhe like,preparingofwatlEthiopiansau"ce ofspécialspicy and hrhe like.Whoeveiwants can eat mear which h daughrered on the ñrson Sunday either roasted or boiled.úThereasongiventojurit)Ihliberal ruies is thar il rhe people we,e not allowedto do this, Sabbatwould be days

ofsadness, and not ofjoyas they are supposed ro

Althoughthe MBenjoins the obs€rvance ofborhSabbath anobvious thatitwasw¡ittenwithihe pürposeofdefendingSabbathoasainst the ones who said thar ihr sabbarh had been abolished Mariiquotedseueral rimes to remind the readers o[ the unrhangeablGoü s law. The I¿i¿ tha( is menrioned there represenrs. in factCommandments.These cannoichange. On theother hand, ihe "benameoflesusis lora,by number. ten. e The Ten Commandmentsrhu"veiycloseb <onÁected.The auihor (onrinues:Regardabolished rhe honor oi rhe ñrst SabbaIh. behold he uProoted the tou

church.He cast her out because he has abolished one majorw

Dec¿logue upon which the (hur(h is founded. . . .''Whosoever st riles ou t one word fromüe De, alogue. behold

out the name ofjesus. . . .

"Andifone strikes out ofthe name ofJesus, behold he has srname of the Trinity.And ifonestruck out onefrom the Trinity,cancelled out his Christianity."'"

In order to make absolutely sureihat there is no misunderstanof the Decalogue is repeated in lullboih in readingtwo and in reatollowingparágraph iumrnarizesquire well(he main thrust ot bMB:

"The keeping of the firstsabbath is lequal io]the keepingltherefore]the firstSabbath is not kept, lit is indeed as iflSunday ithe honor ofthe 6rsrSabbath is written in the Orri lthe Law],the progospel, and the Sizodos ofthe apostles. He who honorsit [alsolhowrote withhis own hand and commanded that one should honohono¡s him who honors it.""

Scattered through several of the other five booksof the MBt

t78



was ma e to criticizethose who breach rhe Sabbath. n an elaborare segospel sto¡ies are called upon to show that Jesus did nor desecrareSabbaih...."s

Zaú Y^qobwas helped, in his efforts in favorof Sabbath andobservance, by some pseudo-apostolic writings and otherworks ihattranslated into Ge'ez, apparenrly during the fourteenrhcentury, as paliteraryrevivalthat accompanied monasric renewal. Some of rhem, suD,l:ldscalia,werc kf¡ow¡earlier in Ambict¡anslarion.

In ihe Erhiop¡cD,4¿rr¿l¡a Sabbarh and Sunda) observance isenioined. as the followingfragments clearly show: Ch¿prer

29:We oug

fast on ihe Sabbath, except the one day (rhe Sabbarh) ofrhe Passion. . .other Sabbaths ler us honour because our Lord¡ested fromHis worSabbath."Chapter 30: "... and honourthe Sabbath being gathercd togerhChurchwithjoyand gladness." Chapter 38: "O LordAlmi8hty,whoappointtheSabbath, and restthe¡eon from allThywork,and hastcommto rest(on ii)fromall the workofourhards." ". .. and didst command theon the Sabbath day, ihat theymight give Thee humble thanks, and be safeevil....Wherefore Hehath commanded us to rest on everySabbath day,on the Sabbath day our Lordr€sted from all Hiswork.. . . And Srearerihese is (the day of) His holy resurrection whichour l,ordand SavCrearor, God theWord, hathiaught us (to observe)."e

Anotheruorkthatappears to haveinfluenced Zara Yaqob's prescripractices connected withSabbath obse¡vance is the so-called E9ptürOrd¿r. This workis based on Hippolytus'AportoLi.Tnnüion, found,wadaptations, as pari of B ook I of rhe ApostolieCon:/i¡urirr6(¿.

^.D. 375).

canons, in the Ethiopicversion, prescribes:"[z{nd on the sabbath an4 on rheofrhe week the bishop, if ir be possible, shall withhis own hand delive¡people, while the deacons break the bread." A few linesfurther it becoclear that Sabbaih and Sunday were considered to be differentfrom t

Zan Yaqob also used the Kidan, an Ethiopicversion of The'resurn¿¿ord as an authority prescribing Sabbath ¿nl Sunday observance.,l

The Sirodor is another iñportantwo¡k thatwas t¡anslated dufou eenth ceniu¡r. Together withthe D¡ldat¿¿l¿ it orders the religiousliEthiopians even today.e KingZara Yaqob sent a copy of irto rhecomñunityinJerusalem (1442)with the message: "Iherebysend you rhiS¡nod¿r so that you may gerconsolation fromiton the days ofthe First Saon Sundays."s

The ApostoücCanms are an integralpart of the Sir¿odor.q Canon"Andwe have ordercd in

our writingslthat]you,

yourslaves, and

yourshouldworkñvedays, and [that]on the Sabbath and onSunday you shoulThere is also in the C¿¡orr a homilythat r€peats the idea that on SabSunday both masterand slaveshouldhave rhe opportunityto go to churcinstructed in the Chrisrianrel¡Bjon.Amongthe Bibli.al¡exrs used are C,€Exodus 3l:13.and Isaiah 56:4-7. tnteresrinSly enough.rhe Old -lprophers are (redired withhaving ordered rhar rhe Sabbarhs {i.e.,SaSunday) should b€ kepr.s

119



Sabbath an or un ay o servance. mong ese are e oAnaphorala gloriñcarionof the "holySabbath of the Christians,"prayers for the Sabbath day, and a homilyabout the Sabbath."

Zara Yaqob's chroniclergives us lrhat is probably thebest sukings elloflsro restore Sabbath obsen¿n(e when he wrires:people had .. . negl« red rhe precept¡ o, lheir [¿ith and the manneróf the Sabbath and teasr da)s. I have myselt wirne\sed.in my )Sabbath was profaned and that everyone worked onthat day.

"ltwas only beginning fromthe ninthhour(i.¿., r:00 P.¡'..), whewassounded, that all aciivityceased and that the

People,starting th

say, 'It is now ihat the Sabbath begins.'Other feast days were no beThe Kingre-established them and prescribed that rhe Sabbath shoulSunday, withour anydisrincrion, accordingro the prescriptionaposrles. . . . Allthese beliefs and praflices. as wella\ orhers of a swireexpounded by our Kingwho ordered thcm robe raughr twomen by (allingthem all roge(her in every loralirverer¡ Sab

First Co¡tacts WiihRoñe ard Portugal lc. 1482-c 160Aharer rdied.. 1540),inh;N¿n¿liur¿lth?Pottug ¿¡e Enb&tVto,4r,ofthe observanceofboth the Sabbath and Sunday.In a passage ihatto the Sabbath controversyaround the year 1400 he refers tocommanded that Saiurday shouldnorbe observed";thismonarch wAbba Philipwithhis friars,who "undertookto show how GodhathatSaiurdayshould be kept.. . and he made it good before the Kithey say that he was a Sainr for making Saturdayto be kept."s

Late¡ in the century, probably in 1482, under King IskindFranciscan monk loanede Calab¡ia ar¡ived in Ethiopia witha lGiovannida lmola.Many Europeanswerc in the country ai thayears ofwaiting,Ioanede Calabria was appa¡endy allowed to see tWhen Francisco AlvarezhimselfvisiredEthiopia (1520-1526?),EgMarqos told him thatKinglskindirhad tried, about that time,traditionalpractices of ihe Ethiopians, especially concerning th

Alvarezwasoneofthe membe¡s of the exploratorymission senPortugal inanswer to a request for help sent by Queen Helena ofEthEthiopia felt threatenedat that time by the Moslemsofthe Red Seamissiona¡rived in 1520. Alvarez apparently succeeded in winningtof KingLebna Den8el (1508-1540) and of the Abuna, to the pointhe possibilityof doing away withSabbath obse¡vance and food l

Afterabout sixyears of stay in Ethiopiathe mission left for Palong an Ethiopian envoy,S^Baz -Ab(Zaga Zabo), and leaving beloao Bermudez.le

At some time between 1527 and 1534,r0r Saga za-Ab is repexplained in Lisbon thefollowingabout Sabbath observance io Econtextofa repor-t onother beliels and practices, as well):"wearelnstitutionsof ihe Aposdes to observe two days, to wit; theSaLord's-day, onwhichit is not lawfulfor us to do any work,no, not th

180



thereon; whichday, as Cod Hould have it called the flo¿)o/ H¿l¿r, scelebraring ihereof wit}].geat honor and. d¿ otior¡seems ro be plainly€oGodt willandprecept, whowillsuffe¡heavenand earth to passawaysoohisword;and that especially, sinceChristcame not ro dissolve the law, butit. lt is nor, the¡efore, ¡n initationoÍ the Jeus, b]ut in obedi¿n e to Christan¿p¿Jl¿r, that ¡de observe that day, the favorrhat was showed herein robeing transferred to us, Christians. . . . We do observe the l-o¡d's-daymanner of all otherChristians in memory of ChrisCs rcsurrecrion."'6

Meanwhile,in the East, the Moslem militaryleader Ahman ibn(nicknamed Crañ. rhe left-handed ). of rhe sulranare of Adal,had srraids and incursionsthat brought ruin,devastation, and misery uponEthiopia. Asearly as 1529 he inflicteda major defeaton kbna Ddesperation the king sent Joao Bermudez toEurope in 1535 ro summTrying to enlisr the sympathy andsuppori of Portugal and of orhe¡porvers, the kingñade it be knownthar he was willing'tobrirgthe úonChurch,wiüoutchanging its character or doctrine, under thejurisdicrionof the Church of Rome." r'

Be¡mudez' eñbassy eventually resulted in the arrivalat the Red SeMassawa (1541) of 400 Portuguese soldiers withfirearms,senr by Portu

Goa (India)under the leade¡ship of Cristovao da Gama, younger brVasco. Meanwhile youngClaudius (Galawdewos, 1540-I559) hadsuccfather on the Ethiopianürone. With the decisive help ofthe Portuguesehe succeeded in defeatinS, and in frnallykilling,Gmñ (1543).For allpurposes the Moslem menace hadended. Nowthe country needed to b

Confrontationwiththe Roman CatholicChurch began soonabove-mentioneddecisive military victory.Bermudez was back in Ethiinsisted that the Roman rite be enforced throughout the country.¡efused, and, accordingto rhe royal chronicler, finallyf¿. 1545) had B"exiledto the country ofGafá. . . . Claudius dislikedthe religionofihe Fr

Wishingto convert Ethiopiato rhe Roman faith,PopeJulius lIlapPat¡iarch of Ethiopia (1554). In order to prepare rhe way for him,Rod¡iguezand two otherJesuits wentto Ethiopia first (1555). The kinrhem kindl),but ñrmlrrejected rheir pressure to abandon lhe fairancestors. ln 1557 J€suit BishopAndrede Oviedo ¿rrived in Erhioproyal chroniclercomments: "Theobject of this voyage . . . was to criticizefaith which was brought to Ethiopia fromAlexanda and openly to prcfalse belief whichissued fromRome." ""

Claudius explained to Oviedoihathe alrcadyhad a monophysite Aargued wirhhim and his companions, "defeated rhem in argü

confoundedtheir falsehoods."11'Out of ihese disputes came whar isClaudius'"Confession of Faith." TheJesuits,as oihers b€fore them,hadthe EthiopianChu¡ch of observing several Jewish customs and laws.refutes ihese cha¡ges in the contextofa fairlycomprehensive confessionIn regard to Sabbath and Sunday observance he writes:

"Butas far as our celebration of the Sabbath day is concerned, wcelebrate it as rheJews do, whohave crucifiedChrist, saying: Le. His blove¡ us and ove¡ ou¡ children.For rhese lewsneitherdraw water nor kin

Ilt



"Butwecelebrareit in bringingrhe offeri¡gii.e., ihe Sacramenrlkeeping the agape, as our fathers, the af,ostles, have commandeDiú¡.scalia.We do no¡ celebrate it in ihe way rhar Sunday is celebrated,new day, aboutwhichDavid said:On this day whichthe Lord has mglad and fullofjo).'P

Claudius loilows verycloselyZara Yaqobs posirionof a cenSundayseemstobe preferred, buthe is fa¡ f¡omready to giveup the Scontrast between theJewish and the Christian(Ethiopian)way§ofoSabbaih is sharDlvdrawn.

Soonafrer*árd,iñ

1559, Claudius was lilledin bartle. His br(1559-1563) succeeded him. Afterthe victoryover Grañ, 100 or 1Porruguese soldiers had settled in Ethiopiaandhad become an iniegrpopulátion.r¡sln rhe wo¡ds ofA.Jones and E. Monroe, "ClaudiushadÁbyssinianwives and slares ofrhe Ponuguese ro adoPr rhe Roman faDermiued the Abrssin¡ans ro arlend rhe Roman churches. Minasforb;hen Bishop O iedo dehed him. he wa5 barely reslrained from killwithhis own hands." "'About this timerhe Marhafa 'lomar \"Bookof the Letter"translated fromthe A¡abic.Accordingto tradition,ihe original"camheaven in the Chu¡ch ofSaintsPeter and Paul in Rome in December,in rhe presence oIallrhe principalpriesa and a very large ( ongreg¿rilerrer dealsrirhChristian doctrines in lhe broadest sense. but diretattention to the importance of Sabbath observance."116

Minas was succeeded by his son Sartsa Dengel (1563-1597),whofarher's policy,prore.red oviedo. (olerated rhe Rom¿n priest\. aaccused by the narive rlerg) ol having asked rhe pope ro send miErhiopia.His chroniclerrecords the baprism ar ña:se of a newlhea.hen people, performed ona Sabbarh and the immediateSutwenty-frfthyear of his reign."'

The Ephemer¡l Triurrphof the Anti-Sabbath Pa¡ty (1604-1years later, in 1603, Spanish Jesuit Pe¡o F. Paez ar¡ivedin Ethiopiextraordinaryability,he mastered Geez in one year. His "coshrewdness anddiscretion""¡ appealed ro all classes. He established amor¡asteryoff¡emonar(near Aksum),to which both Ethiopian anchildren wereadmined,and were taught the Roman faith.The famteacher soon reached üe royalcourt. InApril,1604, he was receiveking, ZaDengel(1603-1604).The king "both favourablyand patientl"several Disputes . . . about Controvercies in Religion.. . . Mass was arhe,Rrm¿, manner, and a Sermon Preach'd; withwhichZ¿d¿¿gtu¿

ihat . . . he resolv'd to submithimself to the Pope."r"Za Dengelt decision tojointhe Roman Catholic Churchbecamsubjects when he set forthan edict "Tfulno P¿rsan shoud ary bngSabbath a: a Ho\da¡."'^ Letters followedfromhim to both Pope ClemKingPhilipIIIof Spain and Portugal, asking for artisans, soldierJesuh fathers to instructhis subjects.¡':¡

The ¡eactionin fthiopiawas fast and violent.Peter, the Abuna,people fromtheir oath ofalleSianceto the king,and excommunicate

182



m r ryrevok ended wirhrhe defear and dearh ofrhe king.only monthOctoberof I604, inspire ofhis being supporred by about 2¡0 porrugueswith firearms.','

To Za Dengels reignbelongs rheSau¿r¿ N¿A ( RefugeotrheSoutwritten ro rhe kin8 bv Newala M¿sqal from rhe lauer's plaie otexile inan attempr to convince rhe king ro hold ñrm ro lhe AlexandrianI¿irh. lnthe aurhor tells the king rhar inyieldingro rheJesui15 and reje( ring rhe Shas ignored borh lhe law ol rhe Cre¿ror and rhe <anons of rheáposrtturning against the "innovators"who argue that theJews cruciñedlesuHe broke theSabbarh, hequoresJohn 5: I8. and con( lides rhar it

rheiharbreaking the Sabbaih is enough tojusrit'abolishing Sabb¿rh observaihen the belief inGod asJesus'Fathershould also be a6andoned. Ne*ayalogiccould be charged r ith ignoratio.l?nh,bllthe is one more <lear ethe deep conrern forSabbarh observance shown so many rimesby Erhi

Aftersome three years of a wár of succession. the ihrone was Gnsecure in the hands otSusenyos (1607- I632r. The kingwasan educated. . . was favourablyimpressed by rhe intelligenceánd learningof tpriesrs.'i'rHe eased rhe restrictionsagainsr rhe Rom¿n fairh;ndproselvt¡7¡ng.Le(ers were senr lo rhe pópe and ro rhe king of Spain ri

By 1612 Susenyos had privatelydecided to become a Roman Catholwere several publicdispures on the two natures of Chdst, a keydisagreement between theAlexandrian(monophysiie)and rhe Roñan fJesuits won every time. Encouragedby rhese resulis, the king publishegiving libertyto all hh subiects to embrace Roman Catholicism.,*

Ethiopian MetropolitanSimeon, several of rhe nobility, andmaclergy decided to rebel.The rebels were defeated by Sus€nyos (1617),year 1620 published another edictfo¡biddingSabbarh obsewance asJerepugnant to Ch¡istianity.Ananonymous reply ro this edicr so incens¿that, according to Ludolf,he "renew'drhe Edicr about

theSab

commanded the Husbandmen ro Plough and Sow upon rharDay. adPenalty upon t]te Oftenders. for rhe ñrsr Faultthe ForfeirureotVesrmenr ro rhe value of

^Ponugal Patzcki lot th€ second. ConÉs(árion

and (har the sáid Ottence shouldnor be prescribed to Seven years: a cerusually inserted in their more severe De(rees.' ir Ludolfcould norad,nirarion for ¡he p¡eryofrhe Erhiopianssince(hel$ererhusrobecorhe Negleflofrhe Sabbath by such Severe h\as. rhen we can hardly be istricterPenalties to observe the l-ord's-Day."'?3To make sure that the decree wouldbe obeyed, a general, accusedrefused to workon ihe Sabbath, was "b€atenwirhrods, and publiclydegand in iryingto explainhis position to the chiefnobles and commanaarmv, Sus¡165 6¡1p¡6"sed hissur prise ¿r rhe acrusarion thar he had rhareligionoi the (ounrry. He h¿d only retormed it. Chrisl,in l¿((,had twhe added. "l n tha n¿xt pla¡. h? han abrogat"d th" Ob\.taotionol tll¿ Sabbath Dit be.añe rwt ChristiAnsta obsen)e the Jews Sabbath."¡{

The armed rebellionagainst the "Prophanarion of the Sabbaü,"called by some, spread.rrr Bur the kingwas able to defeat the rebets. Enco

183



w y he a a an one r e exan r an an arre e e omathem to followhis example. Bu( the rebellioncontinued. ''

Havingreceived a reply fromPaul V, Susenyos answered in alanuary31. 1623. promisingro obey him as univelsal pastor of rheaskine for a Patriar(h. More lesuirs came in 1623. Then, in 16AlDhónso MendrT,rhe new Parriarrh, arrived.He is described as aboid man. but rigid.uncompromisinS.narrow-mindedand inMendez"made süaenyos and his sons and officialsand priestsconfessioü of rhe RominFaith in February 1626, and to swear soleGospel dn oarh ot obed¡enre ro His Holiness rhe PoPei and hesweep¡ng.hanges.'r'Saturdaybetame a dar ot tas¡in8.'"ihe changis so abrup y in(roduced soon began to (urn the iideking. andhe was conlronredtritha growingopposilionto the religirhaiwas ruiningrhe country. ln response lo argument¿tion byenlesui6. KingSusenyos finally)ielded sl¡ghrly"r An edi(tsas pupermitted again the exercis€ of all the ancieni ceremonie§ thiepugnanr to-thetairh. when Mendezproresred. suggesring lhal ¿priuliihed"irhrtre trelpofone ol rhe.lesuits.lhe ling (omplied.Bur ripeci6ed in artirle 2 'Th¿r rhe Fesrivalsshould be observ d acroaircienrCompurarionof-lime. andinar(i(le3tharwhoeverwanredr,sr ón rhe lotríhda ot the week instead ot on lhe Sabbarh.''¡

Afterone more áilitaryvictoryagainst the rebels, Susenyos, Prson Fasiladas and others to stop the carnage of his own subjects,relisious treedomin lune, 1632.'"Thus ended the mo*detidemoaifyrhe religiousf¿irh of EIhiopia.the Sabbarh in(luded. sinrehad entered the country in thefourthcenturyA.D.

Susenyos died a Roman Carholicin Septembel ol the same yekinR.F¿siladas ( 1632.1667), ordered rhe Jesurts our oI rhe ( ounrrythen started "burningall the Catholicbooks he could frnd, and . . behanging every priest, whetherJesuiror Capuchin, andall who wewirhthém.""'Hisson, Yohannes I (1667-I682),went even further byRoman CatholicsfromEthiopia(1669).'11

Erhioniahad now entered a new oeriodot rel¿rive isolalobser,¿ncl' ( t oger her * ith rhar ofsunday thas r ontinued uninterrupseventeenth century until today.'"However,the qualityofSabbath oby far, not uniformin allpaÍs of the country.r¡r

SumDaryard ConclusionsBoihrhe Sabbaih and Sunday were observed in fourth-ce

However,Sunday was the preferred day. Communionwas adAlexand¡ia(c. 385) only on these two days, and the Sabbarhwas neverbea day offasting,except on Easter Sabbath. Moreover, until¿. 400 tpublicservices in the Egyptianmonasteries----€xceptfor Vespers andother than on the Sabbarh and Sunday.

It appea¡s that during the 6rst halfof the fifthcentury,Alexandria stoppedassembling together and celebratingthe "sacreon the Sabbath. However, thechurches in the neighborhood of Ale

184



outbreak under ArchbishopCyril(412-444) that resulted inthe €xpulsiJews fromAlexandúa.Christian-Jewish relations hadbeen less than cAlexandriaat least since the second centuryA.D.

The available documents also suggest that fromapproximatelytheEgypt abandoned all semblance of Sabbath obs€rvance.

Christianity enteredthe kingdomof Aksum in the fourthcentassumed that Sabbaü ¿r¡i, Sunday were from the outset observed as dayfollowing thepractice of the church of Alexandriato which the churcAksumite kingdomwas closely aitached. BeSinning,apparently, withthe

century, theAlexandrianSee began exerting pressure on rhe EthiopianCfollowits example in abandoningSabbath observance. By rhe second hthirteenth century,Ethiopia was wellon her way towad following Al

An increasinglystrong pro-Sabbath rcaction was championed by Eand his followersbeginningin the fi¡sthalf of the fourieenth ceculminatedwiththe fulllegal reinstatement of Sabbath as a day of¡est (alSunday) by fingZara Yaqob during the first halfof the fifreenihcent

In the last quarter of the Efteenthcentury, the firstRoman Catholientered Ethiopia. ln 1541 a force of400 Ponuguese soldiers arrived inaKingkbna DenSel's desperate plea for help against the Moslem invade

victory,Bermudez ñrst, then Oviedo a few years later, unsuccessfullypressure on kings Claudius and Minas to submit to the RomanChurcabandon, among other beliefs and practices, the observance of the sevSabbath.

Jesuit P. F. Paez was successful in attracting KingZa Dengel io rhCatholicfaith. This monarch issued an edict forbiddingSabbath ob(1604). Afte¡the kingwas killedin ihe ensuing revolt,Paez won oSusenyos, who became a Roman Catholic.Susenyos issued harcommanding the people toworkon the Sabbath and crushed almost aopposition. Burafter Paez's death (1622), Patriarch AlphonsoMende

uncompromisingways srrengrhened the anti-Jesuitparty. The kin8, aftmilitaryvictory,decreed cornplete religious freedomand abdicated.Fasiladas expelled theJesuits. Later KingYohaünes (1669) expelled alCatholicsfromhis kingdom.

Since theseventeenth century, Ethiopiahas kept, undisrurbed,bothand Sunday. However,real Sabbath observance today, as far as the Copticis concerned, is confinedm$tlyto the rural ar:eas in the northern pro

NOTESra¿nón¡l¡8, ¿ppror.dbymm.no'quo'rd nbind'nr,'nunon2o,rhrQu,nM¡r(oun

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dubiou ¿uú.nü.nylPC 23.7)1S.P.N Arh¿nutrH@1,¿ ¿' s,,.ld 'P(,23'144':

re fnSlilh\c'ion in \Drrssa, Nu 1,12t tüd tPc2a t4a. t45\.6S. P. N. arhrn¿ti, D,\o¿h ¿.r,u'^¡ru(PC13133 I57r.luli'lruppl'.d.rF,rn,hlRotdotl. \anbd ¿ d tuúh d ú lf¿6. ¿4ñr ¡ \eú h5kl.1üuc,lrd,1972,, e. q l.

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185



m. ¡nr ¡h¿r ¡ hrnrnn rhoulc no¡ do 339) or«r, s¿bh¿ü znd sund¡i rr nrf.luns rhnuB no¡ ul. Dl¡(...\aD¡ for E¡n.r s¿bb¡ü '(ol 340)\ t t" c.*.1^,i-^ 4 T,;. \, t¡. M^tHóh BBi.,ot ^tÁn¿ wti. w^ oa ot tt

fox.tturd câún tk.bt^.Qún^Pflt6.¿ b Hn. ondin au^¿$, otrla/.u. Quñüo.''ttpdltatti.HBtud¿Ldúnñ 3,pc3.:roee)ci,rrú,i{to2oi.and\h¡pr.15,6(p

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ta th1¿.,2 4tNPNrl2tl:206lt\ lbtd.2 6tNPNÍnll:2O7ttl lohn ca[¡, tonhea 2r.21 r^/P¡f¡4ll 531,r/Cf(h¡D3, nn l,l,15l. wrac s.holdr.ur ¡¿hhrr¿l HÉM\.22 t^P^tt22 t\21.ti lntomñ t «Lsnal H@ 7 19 rNP ¡/2 2.390,.m §a n6 §ho,¡{nu¡ ¿,.Llú 7 l9¡NP.:,Ji^22'159,.(lM¿ft.|s'mn,vtu l¡rdr

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tú¿nz,- s¡Ar\ T.rr m Pó 36,1.¡13421 rran.h ÉBronh Rordod ¿p i,., pp.209.21q

¡ ¡r'r'., .oh. {19, 120,á tbA rolr.120.42ttu Rordon,¿, d.,p.219,n 3..rpl¡n ¡h¡r,h.tr¡rn.hr h..n ¡úüur.d ro P.r.r of ABü R.idorf¡@á¡h¡aú'._Sundáy lqi ¡u ¡ion- inú. ru¡ft -ÉN impsibk ¡¡ rh. h.¡¡.nrury . . ." G, ü. orn.' h¡nd, ¡hc.ón,.nB:r{ñLúrl,nm ¡r to tu¿b,ur of ^l.undnI rP(udo) P.rrDr

^¡.i¡nd,,nun,Ía@drñ, Á Ídk rú Utu&ilqdt ¡ ta,thLh ,, vol.20,.d. b'C Slhmdr rl90l,.quo¡.dm núrdorf, ¿, d,pp 219-221

' Rordorf-d. d.. D 22¡, n ¡, z¿¿hlrn I S.holBüou. v /z SMt tPO 2: 2tq§einPo¡{:34r,.'.1.rñ,.@'rh.holyn'ahrorrh.trdlD.}t¡ t^.

t út at^bú

loh¡r¡.s@n*hol'(d'n

lsDt (bm.rtrb.rh(r700¡nd360)Tn.F¡,.'.f.rn.6toffd.om Sundr ¡n ú. thñ(ninr.nrury, in Mouf.r,Ibn Abl-f¡ail,H.bi..LrSur24 :no4'Alx¡nde'Ro$, Pod,r.¡¿ a,Av@¡Íd R.h@ ú t¡' i,¡U(l ondon, l6rs,, p.4

I cr.floryDr,.d.. ,^? , E¿tu, d tvîsh]J.

ÍA¿ñd ol s Harol¡s4Itñ. (t¡ido r /ür': oüI.s w DilB Btrha. "S¡bbaü Obrn ¿ft. frem (,Dú Soun.r"¡lr1 l(1963,17,i,.¿ E'L¿ da Aúr^," t:67,¡¿n lroñAnbn¡otr.r(hb,l.¡nP.nr¡ndAu¡u¡unP.ir.r,rñs rh. A ¿b( r.ñmn ¡r m¡¿. frcm r h. (¡pú b.fom 1295 I h.r. d. st.r¿l m¡nu Ám¡nunipú r,r m.miond trm rh. v.¿n lll9, lll3,I355. lHl. 166.1. ¿nd 1750.fl

|tu.2 4htPOa6A4t11 tü7.1 40 t PO A:612t.i,Cr. p l7i in rhs em. h¿p¡cr on ¡h. 'mpr ¡ ú.' lbn ¿lAs¿l ¿ol¿¡ ¡m ¿/ .oiñ r l)3Eñ.6, ofa-dr chrn'Dn¡,n fÁ h, on E¡hioDur ¿dr¡id r n.ndorfi.Ir.E¿,@sq.2d.d rlondon, 1965,, D {9¡r ¡d.r,-H.br¿tr.1.rúhEr.n.ni.in

^byn'n'¡nr Monophy,G,chn{¡rnr,/erurols

1956t.216-256-.nñ, Lth@Fa¿nd.i?A¿1, (t ndon, 1964,, Ijp.15 30t2 t¿,,, tttioru, p. 2\.hrt? Th.n ú,¡ l¡r. f,ü,óbDnrndron ¡d.rdrs r. whkh in b

ro¡¡o¡€dú. l.¡nh r.lioiondnd ih. uüer u,t woBh,Edrh.-r'eni."se |¿' Edrd¿DBud*,

^H\b4 ot Etlúh¿ tt ¡don, 1923), I I 13 cl i ú rh. ¡&ol¿'. r¿diüon (krndl,or

solomon, .nd M.i.lilI ilw ,or Jl prx üül purtrrr eú ,F¡rd s húio@lf¡ñ r ñ.n n ,¡C,nrüruionUll.ndorlf.¿¡¡¡oraq pp .65.1,13. ¡,1{.194. Budg.,of ñ¡,pp 194.200, 2r' UlLndolf, ¿¡¡r,rú8,'p.I I l:t M¿rim. Rodtntun.Su, l¿ Ou6úon dd Influ.¡(6l un.i .n Ethiook.rtuñúl ¿/ §¿1e6., 12. rh.r nunb.r h¡l b..nvinou{yárimr.drb.í¡.rn ls,ooo.nld 60:000. Anioñ¡hntr.n r. lind rh.'romm¿ndm.núof ¡h. c¿bh¿rh Ull.ndorff.¡¿iurua. Do. lll.H¡m .¡{hmd,. 5rr¡¡* ,/ a ¿úqiA /^ t¿¿¡r¿¿ u ¡rltorñ r$utrS¡n,1963), p, 6tu9

1r¿rl pp. 13, l9'l str T¿dd€s T.mr¡r, ¿¿ürI on¿ \tu h Lt¡tooil27o-tr27 \o\lotd 1972,, DD.pmb.t

'h. m.nüon.d r úB poinr rh¡¡ ü. E h'opün cunu. h blpri¿.d by Plür¡p¡AG3 26-t9)rbi^¡,b ¡ ¡ minñ.r of on. of ¡l¡. C¡nd¡a¡ of \ubú, rhos ¿pit¿t w¡r¿' M.ú, 130 milBn

' t,§in(.rh¿r ¡im., ¡rd untillun.29, 19s9, rh. ¿úiopün LhDfthd.rñd.d.nmdrcpohLn ^lñonvúou¡ce.ór 'n. Abüu,¿.n t§pu¡n c A M¡lono._Ú h'opünxrus.r . -^bys,n,¡ ¡nd ü.

^blsini,nc htr h," srtall.Hini r : r c: B I. xdd, ¡.,¡. aiu,;á.. o

It¡ndon, 1927), pp 443 {49

186





, ,, ¿¡ u¿¡ sa, . . u .. u,o'A. H. M.lone.¡ñd tl'¿bfrhvoú,\H\b\'[email protected],0,.DD76.77 sé'Th. s¡bb¿'h rn úhiopi:'u.k.'rhD¿Er, AndrwiUnN.riitll970r'.DD 2a )\,q ( llendo,rt,rráid¿ru, D 4 Bud¿..d.r..DD.331331'ü a. rcrdhs tu Budic l¿, ¡,r p J5),.ri tr2i¿i.sqq dmrdrnaro\D{r5ts.No l{b3..4.u'din3'oAH.rf,\n,/c1li¡¿lHatnoftütalóothondtu*a¿înklrr¡oLir1905). D 212rb Mnh¿.lCrddc1 Lá,r¡ Hrar,/ frÁ4&(t ndon, toqo,, DD q4,3s. ouorcd rn t¡wjt.d

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ruLñ.hr,,h \lnndon, la47 t,2:34 7, 1a 3 h 6houtd be mrnilon¡d I h.i ¡hr hiliorur of B¿mud.Li,hopiAhun¿'nftr¡Dpkrtuttdnpukd.strHcl..o,¡, pp.3r,3brH.ñm4q[midr.dr,,,pi12)tu'8rh¡i/¿R¡e-Abh"d¿I.rdy(t1\a,i-.Gni¿'oPoDrLjt.mcnrvu¿t.trer¿Lnorl.d8insLh.upFmr,vot,hepop.r i.ried]f.¿,ñ¡ p 5{3.w}oucr,1¿¡rhe-.dr.,L

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'', Arquo'rd bl Hañmirnhmidr,¿r.ñ¡ p st.(*¿hoDD.4s11rr lobLudolDhus,HHútñ_a[Ethiq¡atLondon.tb ..p. ¿a1. Búi?.ob.at.2.t<1p.nthL,q:¿, r, p 73tr ¡rn€ndoro.¿¡¡er. D. 7?.trr lon6 and Monrm.d ., D c0

':¡udsf . o,,, 2 \7i' Thi ir ¿DD¡rnrll¡ arokhon trom'.. boorirr Búdsr ,, .ú.. 2i{71. .¡?4: pdnllnúrfl,o, ¡/, pp.3s, sq¡,:Budxe,ú rr,2.377 d Ludotf,,,¿u;D 526',rre l.uduli@. dl, p. 326

",n

tb1¿. p s27 ,t Budcr ¿, ,x.2:373 H"mm.r hm.d,. ¿r , p ia.trrlá'l,Bud.e. d ¿¡¡.- .37¡.r,, Budre, or:ñ¡.;2:37b330 H.mn.rúhmid'.@ .ú. D r{.nr H¿mme, rhñidt.op. , .pp.54,i5 lrtr¿tthou3h'.t;rorfrh¿' h¿d&Tn\nl.ndurinse aud*. o, d.,l:lssiUncndorff.¿r¡idüa D l5ltriúúdctd d 2l3BP'Ullrndorir.,r¿L¡os, p 73: I udoh ¿, ñ¡. p 323 AnJrcmpr '[ r m¿de,o,o[ok¿Lterta',¡o r, ( -úé ¡¡ú, uh ¿' irm"..ro cc rhr rqucn,c iL"M ii j12.qc1 adfL rcd{Jdr ur por¡uF.r rn,¡ñrnlon ,n L \,oD,¿ lonrrBc\ enr, rr\iopi"a h" c,i,vrñrN,rur¿ndu \\

k.r ltlle r¿tt.¡'.,

¡h.ú. s¡minai'.Ad.en'n'e(ollons"t oúr\c l,dn ; .q7ñl,irudoü.d.d D r13, ,F..,l Ad- rh, Rw\tol th, pütu{ú||ú A6$nn\taldontqirr.p251(r¡dbrHeldlo Ludntr, o, dr.. D JJli Bud@. d .n..2:39rrro Ludor.d .i¡.-bo.333.$a.rtlb1d. o t3arq rá¿, ; 5, Buds.. @ d..2.339.,tt I udof ,, ,/. p. f23. c'rnpot,únsimon hrd b..n t,[-d in rn ¿rn ed, ont,onunnn /r'

'q Bud{.,,,d¡.2:1sO" /¿ü.:.r. F6.. or. ^¡., pp 57.s8 r tt.ndo,t,, ¡r'¡rú4^p ?bLs Ludu¡fd. ; .. ó. 35r ' ' ' ror úe aiFn.;b u ed,3¿. rudorl d . .. D. 3i0rr rr¡d. o 9flr'" sr B'uoc.. qp ,r,21sr. rgi.4 Ludo . ¿, ,r, D 3r7, hndo, , / ¡[,or¿a. p 73ItBudft. @. di.2 {01. {02.,irPrnt_hurnd d n ro2r{o¡ hi'n.{.ib\¿Éb¿¡h obrerv¿n.c,n f'hioDürwnh lund¿r, in rh¿ e\en,een,h,r ,,\G.146'1,146r.I',ll.ndortf.¡,^¡0r¿p.0(¡Ir1).Ludo'i,ooot,oo2oc.302 Ro d ,ñrhA.Hdgh\P^thu\tdP4l/¡6rr¡P¡kfw.,¿0rokrNe,iyorl:tgo\,,t176.4

c,Shknrh r o'hf rrenn.rh, enruñ. f.: u[.ndu' ft rrá@¿. pp t t2. . t3: t¿a, LtltooúBr to<2r4:H¿mmaehmld,.¿rl,.ppt,2,Hrrirvdd,eronArri,)/¡.,/,,,.¡,/iá,-,;ik

6 Llr,áa fl¡ndon. tgl9,.D 3lc 'f'hiopi¿nH.t.rn¡es:"tnrheno'¡h.mpb 'n,.i,e(D;.¿thin,hcC4remonL€cinéit,hfl@nghorddin. cop , churrh.,hrerenrh-d¿,sdbb¿ih r(ultq,i.r¡ ob+Eed Thnn¿tú

iillr orsúnd-óne'nóI Bu',noho.l.r¿nr,orrRdon..ñr

r88



S,bb¡übEaLñ ¿ eu on tim. @ üm. ¡nd¡rc reur r ro . , . ¡ , .ydñnhn¿ ld bÉr'nq ü. l¡v ot Cód."Tho Hú€ m€ntioú¡d. dr. DD. 66 67r ü¡ h. s.n¡¡.kÉM th¡t in M¿rh ;r 1963 inrcniú.d th. bi¡hopof wd &¡'oiu,

'nÉl€rpri.R€s:rdins Lh. po

Eü óDidoítDddchüEh on ú. ev.nth¿av Sabbcü, tñ. Bühoó "told ur Dlai,v ¡h¿¡ ü. codko.ñ ¡i(n up S¿bb.th ob* ¡ra. H. Ff.ftd bMznhtu5:l7.la ¡nd std ú¡ ¡h. Da.¿l

H¡mn.rihridrr,r. d., D. 2, mcntionr r rnÉEhu rith P¡úürh B&l@,who rold himthr s¿aeLhBi.rl_nl2v B I.¡lltm'núdrú,¡tinAddn^bahe ñol.ró't udü l:00..v,onS¡i,6a¡L ¡ñiütv in th. rurl.. r.z h6 ir. t¡&hFi on Sabbnh On th. üh.i hüd, D rur¡l#s S¡bhaú i I.O

189



Tbe Sabbatb and Lord)sDDuringtbe MiddleAges

DarietAugsbwg*

"I-HE early MiddleAges as a who¡e acrepred withourquesrioninq

I of the grear Chur.h Farhers and rlieirspirirualiiedinrerprSabbarh res(. This concepr ol rhe Lord's day was expressed rteaity(r.o.350'43I),who berame rhe (urorol rhe medieval rheotogianThe Spn:itu¡lI¡terpretationof the fath€rs and Early Medi

- Accordingto Augustine, the frrstday ofrhe week is the gto¡iouthe resurrection of rhe Lordand His victoryover etil. It re-hbraterest (har He acquired for us. Man, rherelore. musr observe ir,nor bwor kbur by ceasing Lom sin, and live in a perperual Sabbarh. Augisermonon thecospel otJohn: TheJe$srakingrheobservanceófacarnalsense. fancied rhar (he Lordhad, as il wele,stepr atrerr}elarhe world,even ro rhisday. . . . Nowro our tarhers df old rheresacrament of the Sabbarh, u hith we Chrisriansobser\e spiriruayfromevery se¡'vile work,rhat is fromever) sin (tor rhe Loidsanh, .commitre(hsin is the ser\an( ofsin )and in having resl in our hearr,(ranquil¡¡ry.And ahhoughin this lifewe srriveafier rhis resr, yer nodepa ed rhis lifeshal¡ weallainrothatperfecr resr.',

This was also the v¡ew ofthe Eastern Church. In his qreat exorrhodoxfairh.John ol Dam¿s(us 1.. 67s-L 74gt expláinedrtcommandmenrmusl be understood mlsricattyby rhe spiiiiuallymisha[ celebrare rhe pertecr resr ot human iraiu.e,Í mean iheresurrection, on whiihrhe LordJesus. rhe author of lite and ourIead us inro the heritage promisedro rhose who serve God in rhe Sbelongs to us. therefore. rho walkby (he Spirirand nor by rh(omplere abandonmenr ol carnal rhirigs.rhe_spiritualservice anwithGod. . . . The Sabbaih, moreoverliscessaiion otsin.-,

InJudeo-Chrisriancontroversies this spiritual understanding

190



torhat con(e pt in his ¿or¡ tra I udaeot, whichhe '/frole to (n lo winby PersuaJews whom ihe visigothkings, recenrlywon over to Roman o¡ihodoxárrempting to <onven by persecu(¡ons. In the ser ond book ot rhat work hrhar n'could notbe a sin tó work onthe Sabbarh since God Himself is activuniverseeveryday ofthe week. Thusthe keeping ofthe Sabbath mustbe s"'Bear no burden on theSabbath day.'Hear üe mystery ofproPhecy. Hburdens on the Sabbath, whomthe day of judgmenrwillñndtraÍsgression; he bears burdeñ on the Sabbath who, though he believes indoes not cease from sin."

Amons theChur(hFarhers rhe day ofrhe Lord was also called rhe eigrhe qloriou;day ol rhe erernal rest of God. originall¡that notioncameblená of Cnostic sperularionand neo-PyrhaSorean (osmology rhar empthe distincúonberween rhe seven spheres where lhe evilangels are krpteighth one wh€re God dwells.As iiwasapplied to Sunday, it signiñed reaetérnity in contrastwiththe seven days of the week, whichwer€ symbolicand ilúsion. Inthe West, rhe concept acqüired a millenaristdimension ithe seventh day became typicalofthe last ea¡thly millenniumthat Prece€ternal eishth dav of bliss.

The üea otrhe eiqhth day appealed greatly to AugustinewhoEa§sonumber srmbolism.Aitordingio him, rhe eigh¡h day tyPihes ihe heatprep¿red byGod for Hischildñn.which hedescribesso Slowinglyinthe lót rh. c'O i/ cr¿, -rne sevenrh shall be our Sabbarn. which shall be brouclose, noi 6y an etening, burby ¡he Lords Da) as an eighrh and e(el( onse(rated by rhe resur¡eclion ol Christ,and pre6guringlhe elernal reonl) otthe spirir,bur also ot ¡he bod). There we shall ¡est and see seealove and prtise. ' fh'rs, the eishth da) sr¿nds for a better rest

We niust, theretore. nor be iurpr ised ro frndGregory rhe Great 1540-6frrstWestern medieval iheologian,saying that'teven days rePresent therime, the eighth day designaEa lifeerernal, whichthe l-ordrevealed to us

the resur¡ection.""l( is at rhat trme also. espe(iall) in Judeo_ChrisliancontroversiChristianwrirersbegin to ( laim ihatev;n in -s(riptules lhe hrs¡ day ot lhmu(h holier rhan thé sevenrh one. whilerhe Sabbath ha§ hallowed oncewas h¿llowedreDeatedlr. Isidore ofSeville,for instance. wriles:"ltis cltsundall *as alri:adlrery solemn in the Holy S.riPlu¡es. tr i5 indeed theof rhe world,rhe day when the angels sere (reared: the day when Cresurre«edl rhe day h hen rhe HolvSpirjltell uPon the aposdes: rhe da)manna was siven lor the firsrúme in the wilderness.. . Is nor thesabse\en¡h day;hich tollowsSunday] tr musr be. rherefore, on sunday (ha

fellfor thé firsttime. For the Jews already then our Sunday was greaSabbath."'This sutement of Isidore had a lasÚng influenceon later writer

roDied verba(im, as we shall see, by Bede, Rabanus Maurus. ¿nd Alcdouble iustiñcationofsundayleepiñgby rhe histori(alia( ¡ of lhe resul rt}eLor-dand b1 rhe Biblic¿l evidenceotrhe Sunday hallowingswas usedof the theologiánswho dealt withthat probtemhtér on. But óne must n

t9l



3#:: .q :, ...r; ;:T,fl: i:1t5.,*xf+ffl,Lx,il,*Sreps Towa¡d Mathg Su¡day ¡ R€st D¡y

.To undersrand the development of rhe dav of rest durinei;J'?l#'Jffi'::ili"J9:l'ha'oinothiiirrvchurch's'"d"v;;;;3,r,erween Lhe wickedidren.",o¡¡¡;¡.*;.LY1l-""deto draw a sha

i-?f ff:ri,?:fij¡ilIni*"":rTl;:t*ii[i:?jr

, ü,ffii:li,;,lli#11,11,11,1*o¡;';.';'.¡'.t'"'"a" iJ''iÑ'igo¡, sp,nnms on rhe.sauuu,r,.,r,,,, a,,.;o d1ilfrá:.1,,JHH:i,.ff:{,j¡i?ii,üt'tl,i..,i:ili#1":,,ri- :t33J^T':519;i.,dd¡e or rhe momins. worksropped ontv* ,¡. ,¡_""iiii.i¡,Jerome wro(e rh¿r rhe nuns ar gérirlehemhenr ro (hurch "r; ;;¿Xffiit:lifl1..Ii:"XgÍil$1J,5"11,.a a.,¡,'i.iii .áiread. rhey shoutd r.na ¡o -rnu"iui-ttritillbi)

reading bur ifrhevw

*"HlHH::illB:,'"'i:#,'fl:i:gll';"*'lere¿rdon or Licinian,n tdü, ¡,. n"i,i.i-n;i;i:;:;:;J-n"IhrltriendBishop vinresunaav wirrrcomphte adil;;;iil;:il';::;:i.J;;:ii:li:fiijliliir:ili'¿:t,*."x::::,i*'rjllffiiá: tlT**nLt:;ll:iji:11,|;iJl¡.,.ro somerhins- gardening.,pñ,;,g. hi'ki;g.;,

"',.I1'[ffi';'-l'J§*':g]J.':;i?fl""orkonsundav tha(

'ihrareness on the ñrsiiai;i,f;;..ir;iillx.j,,,;::lxllll":j:ü:..Gregory the Crear was grearly disrresse.t hintor r,e.r,,,.rr so-t i.;;il;;;iü,fJi,I:.hil,H*,J.*['."rif,r'*'jil*il#:{i::si##íÉ ffil.L';;ttt#:,TflJ::,.,J.,.'; 1;Hídi:ij*ri.ilJfiii:i,.1?1,'lÉ11l,..,,"#l',li'.S,"j,lo'iiÍ¡,'l*'l:il:';:iT,o'e

see.anv iden,¡rvbe,we

¿nd roorishness whire rh; r;;il;';ilíil:üi':lji""fH*j:íilif-rdtlfi1f

:;:il:lli".*i.;tHi;*trom rhe prescriptionsofthe fourrhcomm¡'-:l'irl:Tl:*rr,xri[:::[n:i:]lr"t:ii:;;"".Tii{i'::j

t92



a a un aymust note, however, that in their legislaiionthe Christian emperattempted to secure cessation of cetain activities.They appliedto Suappears, the tmditional normfollowed inthe observation ofpagan holidaqu.od. Praetermirsum noceftr, "One may do whatwould cause harm if it were oThus rural labors ihat couldbe postponed, trials in court thathad ro doquest for gain, and entertainments wereforbidden.'

ln order io encourage publicworship, the church also begancondemn certain types of labor. At the Councilof Orleans, which hadJudaizing tendencies, the people weretold not to plow, prune vines, erectplant posts, etcetera, thai "one may have leisure more easily toattend chutake part in prayers." r' AlthoughPope Gregory hadupheld a spiritualdemanded thai all secular activities shouldstop to allow thepeople to devtime to prayer.l. This is the reason why he was so criticalofJanuarius, biCagliari, who usedhis Sundays for harvestingcrops."

Some wenteven fu¡therin sabbatizingtheday ofrhe Lord.As we hathe Councilol Orleans refe¡s ¡o Christians who wanted to prohpreparationof food and the use of farmanimals, and Gregory the Gresome who reproved bathingon Sunday. The most curious witnesstendency is the famous Letter fromHeauen, ¡o which allusionhas alreamade. It appeared first inSpain but enjoyed an immense success both in tand in the East. In some places in the East it still eÍjoyscredence toda

The text of this letter to which Bishop Licinianusreferred has npreserved, and he mentions onlyprohibitionof food preparationandHowever, i¡ is inte¡esting tosee what was included in laterversions.:rThbegan witha preface tellingthe story ofthe document howitwasfoundthe most famous shrinesof Christianity,atJerusaleñ or on the main ahPeter at Rome, and howitwas written notbyan angel b¡¡ by Chdst HimsHis own bloodor with letters of gold.

The letter itselfdemanded rhe striciest Sabbatarianism: "Donoi siforum on the l-ord's day andjudgeidle marrers or go hunting and gatherion this day. Do not milkcattle on this day either, but ratherbe occupiedpoor. Do not send youroxen to workon this day. . . . You must not waclothes nor wash orcut your hair.. . . TrulyI say to you, be very faithfulinthe day of the l¡rd,not even gathering vegetables fromyour gardens onof the Lord."¡r

Accordingto theletier, ihe day should be consecrated ro pious purpogoing tochurch, forvisiting ihesick, for comfortingthe worried,and forp€ace whh others. lt uttered a frightfulcurse against thosewho were irrevchurch: "Iadvise youby this letter that the¡e mustbe no one in mychurchorwoman, who dares to talkand chit-chat, or ro sit down orto go out duribefore the solemn rites arefinished."

Natural and supernaturaldisasters were threatened against the trasors. To famines, locusts, and sicknesses were added such things as burninand poisonous flyingsnakes. Women whodare to workin the garden werethat "Iwillsend upon you wingedsnakes to beat and devour your bre

The epistle made much use ofthe Old Testament. It grounded the

193



,hour of the second day."'5This concept ofthe l,ord'sday must have been shared by some

rulers, for the Visigoths suffered a tellingdefeat by the Romans in 54arhck was made on Sunday and the Goths would not ñght.,,

The S¡turday Sabb¡th in üe Early PeriodTheG were Christianswho kept theseventh day, p¡obably al

firsidayoftheweek. GregorytheGreatwritesintheepisdeüathaquoted: "Ithas been reported tome that men of a perverse spiritamong you some despicable doct¡ines that are completely opposefaith,teaching that all work mustbe interruptedon ihe Sabbath.call them but preachers of the Antichrisi?Is it notAntichristwho shforce allto keep Sabbath and Sunday?" ? ln the beginningofthe sevtherefore, we have at Rome people who advocated total rest on theand it is interesting tharihe pope calls that day "Sabbath."

Findingpeople at Rome whoadvocate keeping both Sabbathshould notbe a great surprise, since we have witnesses to that praparts of the Empire. ln rhe AqostolicCon\ütlrtio,rt(compiled in the latfounh century), for insánce, we are told:"Butkeep the Sabbath aday festivals;b€cause the former is the memorial ofihe creationandthe rcsurrection.. . . I, Peter, and l, Paul, have ordained: letthe sladays; but on the Sabbath day and the I-ord's day let themhave leichurch for instruction inpiety: on theSabbath in regard to the c¡el-od's day in regard to the resurrection.",sGregoryof Nyssa (rexplains: "Withwhat eyes can you behold Sunday, ifyou desecrateDon'tyouknow that these days arebrcthren? He whoesteems the onalso the orher.""JohnCassian(.. 360-435)siates concerning Egyptiathey "had no publicassemblies on other days, besides in the moever¡ing, excepton the Sabbath or on the l-ord'sday, when they mehour to celebrate the communion."r0AuSustine noteda great flexibilitytoward worship requiremeplaces the communiontakes place daily, in some only on theSabl¡rd's day, and in some onlyon the lrrdt day."s1 The tension cokeepingofboth Sabbath and Sunday h reflected in a homilygivenmeeting, but opf,osing Sabbatarian idleness and proclaimingthe sSunday over thesevenü day.rr It is that varietyofuses that Socrares(died 445) describes in }].isEccl¿si üti.alHistoDr"Althoughalmostthroughoutthe worldcelebrate the sacrcd mysterieson ihe Sabweek, yet the Christiansof Alexandriaand ar Rome on account ofstraditionshave ceased to do this."ss

The Sabbath in the Celtic ChurchCertain scholars have assumed that ihe CelticChurch kept the s

the $,eek.r A stud, of the available evidence showsfr¡sr that for tSabbath was distinctfrom rhe Lord'sday. Accordingto Columba'Adomnan (late seventhcentury), thesaintsaid on his deathbed: "Tru

t94



Lord'sDay, in the languageoftheScriptures I shall go the way ofthe faththe same workwe are told that it was the custom in lrelandto go to chucelcbrate mass on the Lord's day: "lcolumba]obeyed their command anLord's Day acco¡dir8 to custom heentered the church, alongwith them,reading ofthe gosp€|. . . . Whileúe ritesofthe Mass were being celebrateLord's Day accordingto the custom."r ColumbatR¿l"r for his monseventh century) contain references only for a Lord's day public wors

The Sabbath seems to have received some special recognirion.ln Cdirections for the choirof6ce, the singingof more psalms was ordainenights ofSabbarh and Sunday than for the other night¡ofthe week. "Onholy ni8hts, namelyon thos€ of the [rrd's Day or the Sabbath, ihree tisame numb€r is performedat morning,that is, wiü thrice ten and six pSt. David's followers"fromthe eve ofthe Sabbath undl rhe light shines inhour after the breakoftheSabbath, employthemselves in watchings, pragenuflexions,except one hour after rnorningservice on the Sabbath."special vigilsremind us of the practices commanded by John Cassiamonks'diet$as improvedonSabbathand Sunday. On those daysthey.oulitt¡echeese boiled inwater to their dim fare.{

Some rexts may well indicatesome recognitionof the seventh day a

anciem law Senchus Morstates that "every seventh day of the y€ar"devoted to the service ofihe Lord.'' Ina letter attributedto Columba breal authorship is unkown we frnda passage that mightindicate a spiriSabbarhkeeping. 'we are bidden to workon six days buton theseventh distheSabbath, wearerestrained fromeveryservilelabour. Nowby the nuthe completeness ofour work is meant, since it was in six days that the Loheaven and earrh. Yet on rhe sabbath we are forbidden to labour at anwork, iharis sin, since he who commitssin is a slave io sin, so that, whepresent age we have completelyfulfilledoürworks, noi hardening ourhmay deserve to reach that true res¡."'1

It h notclear whether the Lord'sday was kept in the early CelticChSabbatized way, that is, according to the Old Testament laws. In the ¿ifeby Muirchu,we are told thar S¡. Patrick, resting on (he lrrd's day, healaborers buildingearthworksnearby. The sainr forbade them.o worl-ord'sday. In anorher passa8e ofthe same work it is said that "irwas lcu§tome not to travel bet¡{een vespers of the l,ord'§niSht and the dasecond day of the week."1 In Admonant¿,, o/C¿l¿n¿áa, however, wesaint helping wayfa¡ers to be ferried across rhe strait and to be received ata Sunday. He also refers ro a monk ñshingon a Sunday withother men."in that¿y'¿ no rhreatagainst violatorsofSunday rules, similarto those that

in later documents.The 'JudaizingCraze"

This attitude .oward üe sabbath and to the SabbatizingofSundayconsidered in the broader settingofa strong currentofinlerest in, and rfor, Judahm and the Old Testament, which Marcel Simoncalls 'lhe jcraze."¡t ¡t had very deep and ancient rcots, and its powerfulattraction

t95



om es at nt oc n an . pro a y o wa¡n t e aallurements of the synagoSue. He was moved to action by the larChristians who had nointention ofleavingrhe church but whoattservices not onlyas observers bur as enthusiastic pa¡ticipanis.lGThwas especiallyexercised because the grearJewish holidays were imknew that Christianswouldfind theirway ¿u ,r¿$¿ to the synagogutherebecause they believed that theJewishcercmoniesweresolemnfact, another Church Father, Jerome, talks about Christians whothose ritualswere holier thanrhose of the Christians.{3

The same current reappeared later insome pa¡t3 of the Wesr,nuclei ofChristiansisolated in time and space who wanted io keep tobserve Jewish precepts at the same time. Manyof them Iivedin¡ealm. Isidoreof Seville speaks of many who a¡e neither trulyJChristians.' Anoiherdocument informsus that late in the seveSeptimania therewas a disquietingamount of'Judaizing."sThe Viwere led to enact thedeath penalty for Christians who practicedJThismustnothave been enforced successfully, sincePope Hadriana letter to the Spanish bishops to complain that nothingwas beinChristianswho frate¡nized withJewsin pleasures and beliefs." Choften speak ofChristianspartaking inJewishSabbath banquets." TofJudaism may have beenbecause many Christianswere convincedpreached far better than the priests.r

The same situation is reporied elsewhere. The anonymous.ommentary on Deuteronomyf¡om themiddleof the eighthChr¡srians who held to the gospel and to theJewish prereprs.', Ra(776-8561.rhegreatabbotofFulda.mentions.JewsandJudaizersigroup to which Fulbertofchartres (.. 960-1028) alsoreferred inThe words'Judaizer" and'Judaizing"were used, it is true, very lrimes for very minor deviationsfromorthodoxy.While recogniziBlumenkranz,one ofthe leadingauthoritiesinthisdomain, concludJudaizing currents by saying, "lna conscious, deie¡minedwacceptedJewish practices, influencedas.hey were eitherbythe readTestameni alone, or by real contact withJews,above all in observinrest or in accepting some of the food precepts.",¡

Accordingto the thirteenthcanon of the Council ofFrioulinheld in796 or 797 there were farmers who keptrhe Sabbarh. , Threcently converted Bulgarians wrotePope Nicholas I to ask wheth§top their workon the Sabba¡h indicates thar the Sabbarh resrwas sriin that regionin ihe temh century.e A councilar rhe end of theurged the people to keep Sunday ¡arh€r than Sabbath and

drew sagainst Judaizing.d'The very frequent¡ep€ririonof the anri-SabLaodicea in medievalcouncils showsrhe persisrence of Sabbarizing

The anti-Sabbath attitudeofrheWesrern Church was an impothe Great Schism of 1054.d The faste¡ners were vervcriticalofpra(ticeot las(ing on Sarurdav be(ause ir (onrra ened the canoncouncils.The Wesrerners felt rhat the wordof the pope should bsettle that matterand demanded the promptsubmissionofrheByz

r96



of ludaizinswiththe lews ¿nd rstanrng w t the Chrisrians.w ebelievers should look uponthe Jews and their Sabbath with execraiioEasterners, Cardinal Humbertwrcte, "chose to observe the SabbathJews "65 Afterihe schism, the patriarchof Constantinople,Michael Ces role ¡he parri¿rch ofAn(iochan a(.ounl of the lragicevenl ánd said. "Focommandidalso to honor rhe Sabbarh equallr withrhe Lord s day and rand not ro work onit."*

The desire to have a Sabbath-type holidaywas also affectedever-inrreasing use o[ rhe Old Tesramenr by lhe churth itself in its litulaws. Ir was eas) to draw an¿logies betleen lhe Aaronic priesthoodCarholic hierarchy, thePaschal lamb and the sacrificeof the mass, theand Christian Easter. In Gaul and in Spain the Old Testament became ap¿trern lor Lhristranñtual."'Theinfluenrewa"not always as obviousies¿rd to the Paschal l¿mb, qhich was blessed b) (he priesr on E¿stereaien ar dinner immediarelyafler. bul it was reflectedin rountless usChvdenius has shown it]lnisbook Medialnl Intlitutionsand th, OA Testam' This popularityof the old Testament made it the model, as well,fo¡ceremonials;especially in Carolingiantimes. Inasmuch as the Christiaw€re considerc¿ to be the proper successors and imitator§ofthe Old Tekings, ir became customa¡tfoirhepopes, for instance, to add¡ess the Carkings as "NovusDavid."*Thus boih churchand state €xalted the use of

The Decalogue as a Ba¡is for Sunday Observañe by th€ Barb¡riThe decline oflearning that accompanied the victoryofthe barbaria

a qrearer ¡elianre upon the Mosai. Iawrn general As the new ronde"velopedtheir own lesislarion rhey arremptidro in(ludelhe Bibli(','h"' 'h,ñ Roman law. in their (odes. The turrher¿ lah removes isRoman law,"wrires verdam, "the mor€ itseekssuppo¡_tinMosaiclaw,at l

faras Christianizedpeoples are concerned "r'Thiswas irue unrilthe r

Roman law in rhe (selfth ¿nd rhirteenlh(enluries.Wirh rhatgreal influen(eol the OId TesEmenl pallern rt(om

surprise rhar rh--e churrh ¡urned to theDe(alogue in its efforts tosobserranceofSunda)by the barbarians. Asking lhenes ( onveru to keepday lor worship was nót an eas¡ endeavor. Eien inan an, ienr Christiasuáh as Arles ii the sixth century,if we believe the sermons ofCaesariu§Sundaykeeping left much tobe desired. He describes rhe People who leavmass i¡ flnishéd; hetalks of others who stillrest on Thursday in.Jupiter, bui woulddo any workon the day ofthe Lord."l-ate in the §ixt'ín lpain. Marrinot Brala also conrrasred rhe zeal of rhe pagan" for rhlupiierr'irh the carelessness ot (he Chri\rians.r'

Ahhough reterenres lo Sundat keeping bv rh€bdrb¿ri¿ns are rer\ §¡

ran see rhat ihu¡rh¿rrendan( e musr have been extlemely \Parse br (he erhe pl¿r es of $orshipand rhe repeated lamenrs ol e(clesiasli( al wri(€rsinatienrion,rhenoisi,andtheronsr¿ntbabblingduringmd§§'AsCheour, rhe laymen kere hardly ro blame: Specratórs ol a drama in whichtno ¡ole. wiinesses of¿ banquer ot whichrhey are nor Suesr5. rheir inreres(

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hardly followthe service since itwas held in a foreign tongue and evenof bringing offeringshad been lost. Very few peopletookcommunionadvised them to participate "per tempora"(fromtime to time).England noted the differencebetween rhe Eastern Church, where etocommuneonSundayunderpenaltyof excommunication,and the cWest, where no effort was made to enfor€e participation.,

Toenforce Sundaykeeping amongthe barbarians, thechurch usmethods. It enacted ecclesiastical legislarionderived f¡omtheenlisted state support of its efforts, and even appealed to rhe sup.redul¡ry

ot(he

flock.ltis inreresring

tonore

lh¿r as a resuh rhergraduallya new perspecrive rhar emphasized ourward inrerruption¿.rivitiesrather th¿n rhe primirive spirirualrest from sin. The mdevelopmenrdu¡ing the MiddleAges is that the sharp distincrionSabbaü ar¡d Lord's day faded away, andSundaybecame the Chrisriabe kept according to the fourthcommandmenr.,¡

The connecrionberween Sunda)keeping and rhe Decalogue resestablished ¿t the Second Councilof l\4acon in 585, whichiusrifiedTestament a strong call for compleie ceasing of workon rhe t-ordtcanons ofrhar ( ounril,Sundar wasexahed as rhe da) when the t¡rd trall sins. as rheeternalday ofresrIoresh¿dowed by rhe resr

ofthesevent

l¿w and ihe propher . For rhar reason, Chris¡ians should inrerractivitiesand spend the day in prayer and rears at rhe nearest chur

A few years later the prohibitionofworkwas exrended to all,Chnon-Christians.AttheCouncilofNarbonne(589) ir was decided rhar.,childor slave, Goth or Roman orSyrianor creek orJew, musr cease frontheDayofrhe [¡rd.Only oneexceplion was (onremplared: anrrip thar required rhe hitchingof rhe oxen: but orheiwise,anrransgressinS rhe ¡¿w $ould be punished-rhe Ireeborn b¡a ñne ofsislave by one hund¡ed blows.e Thus Sundaybreakingbecañe a

Il is inreresringto nore lhat civilsuppo for (he Sabbararian Squicklv.The (anons of rhe Councilof Maron wereuphetd b) an eGunihram(Nov. 10, 585), whichstated clearlythat those whó did npriesrlvexhortations wouldhave ro face rhe severi(vof rhejudges.s,Tof Narbonne were soon ba.ked by a ¡aw ofChildeberr I I rÍat ábo proSunday workunder threar of heavy ñnes.u

AlongwirhI hese ec( lesiasrjca I a nd civileftons(oenforreSundaywe musr nor forgetrhe effect uponrhe barbarian rrib€soflhe rales otpun¡shmenrs for rransgresionofSunday resr. Manyof(hose storiesrecorded by Gregory ot Tours (540-59{).

Heretts

us, for insuLimousina large grou p ot people workingin the 6elds on Sunday werby fire.s _l here was also a man who insolentlysrarred ro plow on §undahands laere ser solidlyro lhe handle ot rhe plowwhen he rouched iradjusrmenr.&Anorh;rman who neirher réspecred nor feared rheResurrection went ro a grain mill. Atrergriniiinghis whear. he rriehand ottrhe handleotlhe millbur found rhat hiihandwas sru(k ro isame punishment came ro thar same man again rhe followingy

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b¡ead in the oven. even ro a g r who was om n her hair..6Some were r rippled inthe ¿Íempt ro bre¿k Sunday, Gregory oITo

us. The fingers ofa worker who was makinga key contracted together anopened again." The limbsof a woman whowas baking bread after sSaturday night withered away. AtBouryes there was someone whosbecame completely deformedbecause he had tried to fence his freld onSEven emergencies failed to protect the rransg¡essors. A man of Bourfearcd that rain wouldspoil his hay went to load it on his cart, but heburninghis leg. After returninghome, he tried to resume his labor afionly to feelhis eyes hit by sharp thorns.¡'g It is by such tales that the saSunday was impressed upon the common people.

Sundaykeeping Casuistryalrd Extreme SabbatarianisEln the followinS centuriestherc developed an ever-increasing

concerning Sundaykeeping.The prohibitionsbecame more and morepassing. The acts that were prohibitedand those that were allowed werewithgreater and greater detail.The trend was greatly acceleratedgeneralizationof private confession, whichled to the use of penitentialwhichsins and penances were carefullycatalogued."

By nowSunday had become an institutionin iis ownrighr, a duty rf¡om all,since transgression wouldb¡ing the danger of divinepunindividuallyand collectively.lndeed, Sunday legislationtook an incrimportantplace in üe statutes ofthe barbadan states. The rightofallpehave Sunday rest was solemnly afErmedand supported by severe punifo¡ those who interfered withii.Even the tasks required fromthe serfs haon that day. Feudal lords could not ¡equirethem to work intheir ñeldsth€iranimals for the canage of goods.'gr As for rhe freemen whopertransgressed Sunday, in some places they eventually lost their freedb€came serfs, for as the Baanrian Laus (7 44) state: "Lethim lose his freedb€come a se ant, since he did not want tobe free on the holy day."e

The appeal to the Sabbath comñandmer¡tof the Decalogue becaand more deñnite. Inth e Laus oftlvAbnani (725), we are told that abstentiphysical labor is commanded by human and divinelaw .s l¡ rhe Baa'aianproper way of keeping the firstday of the week was, for the 6rst timederived directlyfrom the Decalogue. One mustnot harvest on Sunday nby chariot or by boat, they declare,because üe Lord has said, "Youshaany work,you or your ñanservant or your maid§ervant or your ox,donkeyor any of those under your command."q At the Roman Counciover whichPope Eugene Ilpresided, itwas agreed rhai it is importanttSunday resr rhrough great threats Iest the people, forgerringthe wordmiSht enSage in secular activities,since cod made the heavens and the eall thar therein is.'5

The Lett¿r fromHeauen enjoyed an immense influence atthat timecirculated widely.New and more strikingstories of heavenly pur¡ishmSundaybreakeñ were told.Listsof Sunday hallowingsshowingtheSunday grew longer and longer, notnow ro persuade the Jews, but toChristians the duty io rest on that day. Pirmin,the founder ofrhe mon

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Lordwas created first. Itwas then that darkness was düpelled and ligrhat da) rhe elemenrs of rhe worldand rhe angels were (reared. flsrael leftEgvpt on Sund¿y as if ir had gone rhrough a baprism rhroSea. On the same day the manna, the food from heaven, was giventime. lr is concerning thatday that the prophei exclaims,'This is rheLordhas made,let us rejoice in it.'ltis also on that day that Chrisrwasthe dead; ihar rhe Holy Spiritcame frcmheaven upon the aposrletherefore Day of the Lord thaiwe mightabsiain from earrhly acrivindecencies of the world,devoting ou$elvesto the divine offrces.

The extreme limitof Sabbatarianism wasreached, perhaps,where, as we have seen, there was a long tradirionof veneration foreaching.. A feelingot rhe unique importanceol Sunda) observanclrish is reflected in the list ofthe [our laws ol the lrish in rhe Felirrerghth cenrury).where rhe rule otrhe t-ord s day is inrluded$ilhnot to killclerics, Adaman's rule not to slay women, andDaire's ruloxen." Iris also interesting to observe ihar rhe Lib¿r ex L¿g¿ MoJs;, aMosai( (ommands. whichmay be dared perhaps a5 ear\ as rhe sevinr ludes several pasrages on rhe imponance ¿nd manner of Sabb¿ihIrclandwe findalso an extraordinary numberof accounts opunishments of Sundaybreakers."No document expresses better the lrishSabbararian ideal rhDonnaig,or l-aw of Sunday, where are found togerher a Leíer frSundaykeeping.a group oi m¡raculous punishmenrs againsr rhecon(hedarofresr.andrheC¿;nD¿nn¿¡girsell.aSundayle8islarion.mthe Lctt?r [rcn J ¿su" set\ the ione. lt is (he dramaric ar counr ot rhe selerrer. an evenr rhar caused rhe wholeear lh (o (remble trom the risingofthesun. Stones and t¡ees were thrown up inro rhe air, and rhe rornbopened at that time. Obviouslyrhe authorwanted rhe readerto placethe same rank as the Resurrection. Forhim "whatsoever plague and

come into the world, itis throu8h the transgression ofSunday rhar irWith such a beginningwe must norbe surprised by rhe superthat, according to the letter, befall Sundaybreakers. In the fast,rü./¡¿p. whoseha¡r ilmade of pins ol iron. have been knohn lo govinevards. rut the bran(hes. ¿nd rolloter rhe fruir. Iron-hinsrhrough rhe whe¿l rhev enr ounrer. Ifrharexample i\ not enough.-itirearsofblood h ill6ll rhe eles of rhose rrho h¿ve lorred orhers to desecday. Whar ¡he supernarural ¿nimalsh¿ve leftwillbe destroyetempers. h¿ilsrorms, and fl¡ingserpents. Pagan invaderr willromethe wretchedsinners and offer them as sacrifices ro theirgods.

- The daymust be kepr holynotonly because ir is commanded bybur also for all thewonderfulrhings that have happened on ir. ThinLptt?¡ [¡on Heou.n comes rhe ¡ongesr lisrofSunday hallowingsfounthe beginninBofCrearion.¡he resringofrheark on Mounr Arárar.rheof rhe r¿inboh af rer rhe Flood. rher iossingot rhe Red Sea. rhe gitt ofrhe ( onceprionofJesus in rhe homb of Márv.rhe bir rh ot Jesus: rherhe M¿gi. rhe baprism ot.lesus. rhe feeding otrhe mulirud¿, the I rarhe rriumphalenrrv. rhe vi(ror y ol Chris¡;r rhefemprarion.lhehr

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,in the book of Revelation, the Resurrecrion,and Peniecost. Sundav wonnot c€ased, for the day ofjudgmentand rhe renewal of all thinlswillSunday.

The listof prohibitedacrivitiesreminds rhe reader of the detaileSabbath regulations. "Thisis whar I forbid,"sairh rhe Lord."On Sunshall be no dispute, oriawsuit,or assembly, or strife, or bargain, or horsor sweeping the ñoor ofa house. or sharing, or washing. or barhing. orr lothes. or grindingin millorquern. or cooliing.or.hurñing. or yarñ-weadultery, or journeyingby anyone beyond the border of his own terracing, orshooiingwithspearor a¡row, orridingonhorseorass, orboilor swimming,or ho¡se-riding, or splittingfirewood,o¡ lgoing on a boaon water, or anything involvingwrong.",'

Very seve¡e punishmenis are threarened against Sundaybreakerauthor of the letter, usuallyheavy frnes, wirhrhe loss of the animal oinvolvedon the occasion, or the destnrction ofthe tool used for the transA few dispensations aregiven: geeing before pagans, warningthe peocoming of raiders, going to thehelp of someone but on rhe conditireturningbefore the end of Sunday. lt is lawfulto seek someonCommunion,but not tobaptize. Animalscan be helped, fires fougprotect€dfromthe wolves, cropssaved fromplunder, andofcourse, the

Howeve¡, theSabbatarian rrend was not welcome everywhere. Theo[ Les Esrinnes r.. 743, rooka srrong srand against a Jewish undersraSunday: "We who are Christians must notobserve the Sabbath accordiletter. Christians mustobserve the Sabbath in this manner: by abstaindishonesty, fraud,perjuries, blasphemies, and all illicitthings."leTarritude appeared at the Council ofCloveshore (747), where the cultic sigof the holy daywas emphasized.ro'

That laient theologicalconflictmay also have been at rhe roor ofhostile receptiongiven at that rimeby the leaders ofthe Franks to the p¡e¡he LeuerfionHeauen. ln the Ad.moniüogenerali: (789), the letter is called "most false,"not to be believed o¡ read but to be burned, lest by such wripeople mightbe led into error.'6 lt was condemned also at a synod at7 45.n1

Civilf,aforcement of the Sabbatlrian Sund¡yThe Carolingian rulerswere, just the same, zealous defenders of

keeping. Pepin the Short, Charlemagne,and their successors arreenforce Sunday rest. Strangely, the Adnonitiagenemli:, whichcondeLettetfronHeamLmay wellmark the triumphof the Sabbatarian Sundadocument we flnddetailed inst¡uctionsgiven in chapter8l: "We order,Lordhas also prescribed in his law, that no physical workbe performed oof rhe Lord¿s mv f¿rherofgoodmemorvpres( ribed in hi\synodal edi( irhar men should not workin (he 6elds. thar rhey should noi cullvineyards, or plow inthe fields,or harvest the grain ormake hay, or ereor clear fo¡est lands or fell rrees. They must not break srones on roahouses or do garden work. Only threeuses of the wagons are permi

201



emerg€ncy.... Womenshau not do theirweavingeiüerorcutgarmeeñbroider.Itis not allowedfor them to card wool,orbeathemporwapubliclyor shear sheep, so that the honor and the rest of the Day oftbe preserved in every way. kt all go to church for the mysteryofthlet them praise Cod fo¡ all his blessings on that day."'c

The nissi d.rninici, Charlemagne'srepresentatives, were instrclose attention to the manner in which Sundaywas kept everywhereand the effot only increased duringthedark years toward the end of813, for instance, the prohibitionof servile labor was repeatereformingsynods of Arles,Reims, Mainz, Chalonsur Saone, andholdingof publicmarkets on that day was especially decried becapeople loafed through them rarherthan going ro church.".

The same zeal towardstoppingallservileworkon Sunday wasthe newlyconverted ¡ulers. WhenKingStephan of HungaryChristianizehis realm in 1016, he issued Sunday edicts. "Ifapriest, oror anyone else ñnds one working onSunday, let him drive himawork.Ifthatman wo¡kswith oxen,[the officiaumay take the ox andpeople for food.Ifhe works wirha horse,let the horse b€ confiscateowner may redeem withan ox, that shall be also given to the people fwork.s withtools,let those and the garmenrs beconfiscated, whichhewithhis skin [a floSging].""' Harsh Sunday legislationwas also enaKnud(died 1035) in Denmark,where Christianityhad now trium

Sunday as th€ Christi¡nSubstitute for th€ S¡bbathF¡om a theologrcal standpoint, it is inieresiingio compare a few

the Sabbath from the Carolingianperiod: chaprer 5l ii ¡he Edwation(819) by Rabanus Maurus, the learnedabbot of Fulda; canon 50 ofParis (829); Theodulfof O¡leanJ Capitub; andch^prer 26 of rhRudolfofBourges,which reveals clearly Theodullsinfluence.¡¡? Thito evaluate some ofthe changes that took pla€e between Isido¡e's tim

AIIthese writinSsground the origin ofSunday in rhe resurrectialljustifyits keeping by ihe tradiiionor the custom ofrhe apostles,canon of the Parisian synod reveals some doubt concerning this¿r¿ditLr"("as generallybelieved"),and by adding, "butvery certauthorityof the church."Allfou¡ documents bolster the claimsacredness by referen.es to essentially the same Sunday hallowingsof lighi,the resurrection of Christ, the comingof the HolySpi t, athe manna). All foururge cessaiion from secular activities, and theysuperiorityof the Chrktianinstitution ove¡the

Jewishone. A

references to Sunday hallowingsare taken fromlsidore, rhe urgingtoarriviries onthdt day is netr. Ofspecial interesr is rhar lor rhe 6rsr rimsense a (lear cons(iousness oI a subriturionof Sunday tor Sabbajustiñed by the aurhorityof (radi(ionrarher úan scriprural comm

Beyond these essential agreements, we discove¡some interestingofemphasis. Thepassage in Rabanus,copied verbatimfrom Isidore,main ideas of the patristic SundaykeepinS, the imponance of spiri

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e s n u eness o e Jews an e esta sprr o r e r s an dayThe canon of the Synod of Paris is preoccupied wirhthe gene¡al des

of the Lords day. It is clearl) a pasroral utreran(e rharuses borh religsupersLition.conoiningespe(ially numerousrories ofmirarulouspuniof Sunday deserrarors. It ¿ppeals to allpriesrs. rulers. and lay peoplereverence for the l-ord s day.

We finda strong Sabbatizing spirit in the passages ofTheodulfofand RudoltotBourges. Theodulfprovides tor some rravel or navigarioLords day if ir does not inrertere rirh churr h a¡rendance. RudolIexpanda long listof twenty-fivespeci6c Sabbath aciiviiies onthe farm or in the hare toially prohibitedon Sunday. Both aurhorsemphasize thar rhe dayspent in holy activitieswith familyand friends.

The ecclesiastical oriSinof Sunday is unequivocally statedby HAuxerre(died ¿. 880)r"The Sabbath day was held verysacred and solemby the ancient dtual;allworLs@pped and all devoted themselves to praymeals. Thar observation has been transferred most fininglyby ChristiancSunday because of reverence for üe resurrection of the I-ord."'r

Sunset-to-Su4et Celebr¡tior ofSunday

Duringúe Carolingian period therewas also a strong effortto esunse.to-sunset keepingofSunday. TheSynod ofFrioul(?96 or 797),over byihe patriarchof Aquileia, thefriendand the theological adCharlemagne, speciñed in canon13 that the Lord'sday began at nightfall.Synod ofRouen,held in the middleofthe üinthcentury, it was stated verthat holy days had to be celebrated from eveninguntilevening.,,,Practisame wordingis found inthe famous Sauo Slnodalú, about whose autthere is much debate but which appears to date fromthe middleof tcer¡tury: "ktthepriest teach thatSundays and other holidays mustbe cef¡omeveningurtilevening."""Inthehomily ofRabanusMaurus already

read, "Leiuskeep the Dayofthe I-ordand let us hallow it,as the Iawgiverfcommanded of the Sabbath day: 'From evening unto evening shallyeSabbath.' l€t us iherefore be careful thatour rest shall not be vain, bSabbath evening unto Sunday evening letus stay away fromour workin tand fromall business and let us devote ourselves rodivine worship.""?

It is to that practice of Saturday vespers that we owe a beautifulhyrr,n, Htmnfú Saturdzr y6r¿ru, by Peter Abelard, thefamous scholastic

O what theirjoyand their glorymust be,Those endless Sabbaths the blessed ones see

Crownfor the valiant; to wearyones resttGod shall be all, and in all ever blest.

What a¡e the Monarch, his court, and his throne?What are the peace and thejoy that they own?Tell us, ye blest ones, that in i have share,Ifwhat ye feel ye can fullydeclare.

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"visionof peace," that bringsjoyevermorclWish and fulfillmentcan severed be ne'er,Nor the thing prayed for com€ short of theprayer.

we, where no troubledisiractioncan bring,Safely the anihems of zionshall sing;Whilefor thy grace, Lord, theirvoices of praiseThyblessed people shall evermote raise.

There dawns no Sabbath, no Sabbath is o'er,Those Sabbathke€pers have one and no more;One and unendinB is thar rriumph songwhichto rhe angels and us shalJ belong.

Now inthe meanwhile,withhearts raised on high,We for that countrymust yearn and must sigh,Seeking Jerusalem, dear native land,Through ourlong exileon Babylon's strand.

Lowbefore Himwithour praises we fall,Of whom, and in whom, and through whom are all;Of whom, the Fatheri and through whom, the Son;ln whom, theSpirit, withthese ever one.

Suftlaya¡ Ecclesiastical InstitutionBy the twelfücentury, Sunday had become quiie fullythe chur

for the seventh day. The rest began at sunset and lasted untilthe nesecula¡ work was strictlyprohibited understern ecclesiastical and ci

Ior norhing except eD srringent necessitywas

allowedto interferearrendancC (rhoughdispensarions (ould be granled by e(.lesiasrirThis concepr of Su nd aykeeping was spelled our clearlybyrhegrear dhiscollectionof l234,CregoryIx. for inst¿nce. collated a derree froof Mayence fromthe early part of rh€ ninth century anda letteAlexander Iu ro the ArchbishopofTrondheimin Norwayteachingmusr bekepr. Althoughthosewere lo.aldocument¡.(her acquired aauthori()when they were included ina major (anoniccolle(tion.

The lines that followfromthe canoü law summa¡ize the fSundaykeeping in the MiddleAges: "We command that allSun

observed withihe greatest veneration from sunset untilsunset andabstain frcmany unlawful work.... Althoughrhe seventh day hasbea very special way tohumar¡ rcstby the pa8es of the old and the Neand thechurch has commanded to observe it and the days devoted toMajestyas wellas the birthdays ofthe holy martyrs by refraining frwo¡k, we to whomhas been entrusted the rule of the church by thmust make for rhe faithfula fair applicaiionto those things whrequires. Thus, the ApostolicSee comes wirhits usual mercy to ther

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eas e¡ n t e ew aw t an n e aw, e reason eng a ato the p¡oclaiming ofa truth, no detail of whichmay be set aside. Butconsidered absolurelycan be changed according to circumstancesplace."u'

Thomas is preoccupied withthe problemofeither why what apce¡emonialcommand is included inrhe Decalogue or why Goddid nalso other prescriptions concerningworshipsuch as prayer andanswe¡s: "Taken in its liieralsense thecoñmandment to keep the sabmoral, partly ceremonial.lr is moral inthatman should setaside solifefor concentration upon the things of God. For man ispredisposed to set aside a portionof his time for every affair of nbodilyrcfreshment,for example. . . . Wherefore it is in accord witnatural reason that a man reserve some time for spiritual nourishmeaceremonial precepton the grounds that in this commandmenta pis deterñined in order to signifycreation. lt is also ceremonialin isense, i.e., asitwasasign ofChrist'srepose in thetombon the seventhin its mo¡al sense, i.e., as symbolizingdesistingfromevery act ofsin aGod; inthis sense, ioo, it is in a way a general precept. li is also ceranagogical sense, i.e., as it preñgures rest in the enjoymentofGodi

ln Thomas, Augustine'sideas had become joined with thdevelopment of Sunday observance. The spiritualvalue of Sabbatwiththe absolute requirementofrest forthe worshiper. By rheuse ofmedieval "four-senses" interpretation ofScriptures,the literal historofüe fourthcommandment was replaced by the allegorical, themanagogical meanings.rú Sabbath, it was asserted, should lead the Chriofchrist's rest in the iomb,ofthe moral dutyto desist fromsin, andblessedness in heaven. The bond with Creationhad been totally lo

By hisdistinctionbetween the way Mosaicjudicialand ceremonihadbecome void, Thomasmade the literalkeepingoftheSabbath coa very grievous sin. Thejudicialprovisions are dead, he claimed, but¡ule¡could veryprop€rly revive them in his ierritories. Ceremonialon the other hand, arc dead and deadly for those who keep them aftcome, for they are a rejection ofchdsCs sacrifice on the c¡oss.r ¡

It is interesting toobservethat this new iheological understandiwas soon reflected inJewish-Christiancontroversies over theSabbatment. ln his S.tt r¡r¡irmS eriqturatun,orLe of the most comprehensivemanuals ofChristianapologetics against theJews, Paul of Burgos (convertedJewish rabbi,justifresrhe Christian discardinsof the Sareasoningthatthe Sabbath'sbeinga moralcommand, iiisnot tied toweek. Since the originalSabbath was just as much a sign of redfreedom as a ñemorialof Creation, he indicates, it is perfectlChri§tiansto commemorate thegreat redemption thatthey ñnd i

With Sundayconside¡edasan ecclesiastical insiitution,ir was upto de6ne the proper way ofkeepingit:and the last step in rhe medievdevelopmentofSunday wasmadebythecasuists, among whomwerePenneforr (died 1275) and Guillaumede Rennes (l3thcentury).attempted to defrne for the faithfulwhat weremortaland what werc

206



take care of necessities. It was a mortalsin ifone went because of greedmarket had been forbiddenby the bishop.Anotherexample ofa mortalfor students to wriie theirlessons on Sunday unless they couldn

Such casuistry-this efforiro classifyand distinguishwhat is riwrong-isreflected inJohn Huss's commentarieson the fourthcommandAs he does withall theothercommands,Huss considers the Sabbath p¡ecethree differcntpeEpectives. first he shows the general significanceofthrest, then he presents its special meaning, and frnallyhe concludesdiscussion of irs deepest value.The Sabbarh command of the Decalogue urges us first to rememHusshastens toshow how vital itis to do so. A woman, he telts us, q,ho forjoined a processionon aday when she had hadsexual ¡elationswithherwas publicly dragged andtormenied by the devil.He proceeds to warnd¡unks and dancers run a great risk oftransgressing that command, andcasuist's skillhedefines forus when drunkenness and dancing on Sundaysand when theyare not. Then he takes us to a higher tevel, the sanctificatioday of rest. He does so n€g¿tively,by poiniingout how the commandbrcken in four diff€rentways: by marual work,attending markets,secular pleasure, and pleading injusrice.He providesa list of works thajusrifiedon the day of the Lord.

The third level is the most meaningful to Huss. The command, heÉlls us to contemplate the spirirualrealities, an experience that brings threto the contemplator:spiritualseeds, which normallywouldbecrushed byroutine, germinate and bloom;secular thoughts become totally insworthless;and the hard flesh ihat holds us captive melts away in the lighwho is the true Sabbath.

As Sunday became an ecclesiastical instiiution,its signi6cance as thethe Resurrection wasblur¡ed.Instead, each Sunday was individualidedicaied to some particularfeast, most commonlywith theT¡inity."otherhand, Saturday became the day ofthe virginMaryrl'gPeterDamian ewarmlythe dedicationof Satu¡day to Mary.¡ At the Councilofclermontir rvas decreed that allChristians should"recite the olnceof the Blesseevery Sabbath day." "' Because the relationship withthe Old Testamentthe sunset-io-sunset observance was slowly discarded.ln the fift€enthNicholasSiculus (died 1445) expressed the view thai all weekly holidaybeSrn arsunset except Sunday,lest the people mi8htJudaize.'3lBeginningat midnightbecame g€neral in the sixteenth century.'"

The Satu¡day Sabbathwhaiwas the fate ofthe Sabbath as aday ofresrduringthe late Midd

ln some documents there a¡e ¡eferences to the ir¿r¿áú¿ri, a popular namWaldenses, which some have taken as evidence thai they were a Sabbathsect.rs This interpretationappears ro b€ incorrectas far as the sect in gconcerned. The documents revealwhatthe main grievances against thoswere. They tookthe "conver:satioapostolica"very seriously. They belie

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the gospel. When ecclesiastical authoritiesdenied them the right ofpgospel, they feh itwas a matter ofobeyingGod ¡ather than men, anthe church.

ln his a«ack against the Waldenses, Alanof Lillesays: "ThWaldenses after their heresiarch, whowas named Waldes. He, by tofhis own spirit,not seniby God,invented a new sect in that, withoutfroma prelate, withoutdivine inspiration,withoutknowledge, wirhhe presumed to preach; a philosopher without thoughr,a prophetan apostle withouta mission, a teacher withouta tutor. . . . [Hisfollopreach to fill theirbelliesrather than rheirmindsand, because theywork withthei¡ own hands to obtain food, theymake the evilchwithouiemploymenr, preachinS falsities so that they may buy foo

Alanadded the grievance that womenwere allowedto prea(hpersons resist the Apostle in that they have women with them anpreach in the gatherings of the faithful,although theAposde saepisde to ihe Corinthians,'I-et women keepsilence in the chu¡ch

Undaunted by the papalo¡der¡osrop such practices, the waldenclandestinityand spread their ideas under the garb ofpilSrims,cobbharvesters, et cetera.¡" The Waldenses' major crime,in thecontemporaries, $as insubo¡dinarion.SabbathkeepinBwas not an

issBethune in his ¿r'.t¿7 ,4r¡rr'l¿?r¿r¡ir indicates that they were in agreechurch on the readinS of the gospels, respect for Sunday, and thfasting and prayer.'¡*

ln his description ofrhe Waldenses, Peter of Vaux-de-Cernaythat clarifies thename inr¿á¿¿rir "Butto pass oler many pointsof ttheir errorconsistedchiefly infour thingsr to irir, in the wearinS ofrhe apostles; in their refusal, under any circumstances, to swear arefusall to take life;and in theirclaim thatany one of them in case olong as he is a sandal wearer, mav perform the sacrament ofthe E

üough h€ may not have been ordained by a bishop."'"The Latin wordfor r¿rdal is sabbatum, the roorofthe Spanish ¡French r¿rút. The sandals were an outward sign of their being imaposrles in lirinBthe ú o oqoltotua ¿nd lhe iuslih.auon ol rheirSosp€I. The wearingofthe sandals seems to have indicated a certaithe sect, as is also sho$n by Anselmof Alessandria: "Also thesamong them, whom theycall priests, carry onlyone cloakabarefooted or wear shoes or sandals cut awav at the top." L*

In viewofthe foregoing,onecan undersrand ehy Pope InnocenDurandof Huesca, who had recanred his Waldensian faith, thath

wearingsandalsi"Therefore.we admonish, we advise, we exhort thohave not yet adopted this fashionor those who shall be associated wfuture not tobind thems€lves to úecustom ofwearingsandalsopento wear such footgear, so that thus the scandal may enrirely disap

The Sabbath sas nor ro(allrlorgoren as a day of resr. howeinreresringro note rhar inslances ol Sabb¿rhkeeping occur wherethad preached wirhthe greatest success. ln norrhern lralywe ñnd rPassaSini in the tnelfthand the thirreenth cen turies.L,,Their beliefs

208



.sole authorityand emphasized the Sermon on the Mount, the Passagini attto uphold the wholeof rhe OId and the New Testaments. For that reasobserved the Mosaicprecepts, even circumcisionand the distiÍctionofcleunclean meat5. Because the Sabbath was instituted long before the Lproclaimed on Sinai, theyobserved that day as theirday of rest and wo

In northern France, the secret meetings ofa group of Sabbathkeepedenounced to the authoritiesin 1420."'Sixteenor eighteen pe¡sons ofDouarrested with the preacher, a ñan from the nearby town of Valenciennjudged by the tribunalofthelnquisition fordenying thar the Father, the Sthe HolyGhost are one Person; for disrespect ofthe sacraments; for deniap€rpetualvirginityofMary;forkeepingSaturday as their Sabbath;andforthar rhe ñasses for rhe dead have no value whatsoever. The second foliocollectionofjudgmentsof heresy records the death of a p est, HenneLangle, "forkeepinghis Sabbath on Satu¡day and other reasons." On the lwe are told thatthe preacher of the group, BeftoulThurin,was executkeeping Saturdayas his Sabbath."

Was there any relationshipbetween those people and the Bo"Picards" mentioned inseveral late medieval and Reformaiionera documAccordingto the Suw nrium in|iaa et ?hari:ai&ePirardorumreü§onís,them were Sabbathkeepers. Whiletheir real place withinthe heresies oftMiddleAges hasnorbeen fullydetermined, it is clear thatthey stood verythe Waldenses, whose thirstfor rhe conliersaüon et'angelieathey sAccordingto the accounts of their opponents, they showed litde reschurch authority, explainedihe gospel at private meeiings, and gsacraments very differently fromthe Catholics. They condemnedprayersdead and the teaching of purgatory, and they scoffed at processions anrraditionalrituals. The S urnÍariunexplai,ns also that theyomitted the festihonor of Mary and thesaints, keeping Sundayonly. In fact, it addedcelebrate Sabbath with.he Jews." r13 They may wellbe the "newkind ofJwhom Erasmus alluded in}l.isDe Añabiü eeelzsiae eoncoÍdia in 1533 .,\'g

In Englandthe Lollardsalso insisted on the right oflaypeople to posspreach the Word.'' They were followersofJohn wycliffe,who proclaisupreme authority of Scripiures, far above rhat of popes, Church Fatcouncils. His translationof the Bibleinto the vernacular, opening thewriiingsto the common people,was considered as a formof blasphemctergy.''' The Lollardsdid noimanifest thegreatest veneration for SunLewisClifford,a former sympathizer of theirs, gave a report toArcArundelthat'lhey did not hold any day as hallowed or holy, noteven Sunthatevery day they were equally free iowork,to eat and todrink."r3lwe eva ¡ecord ofthe recantation in October, 1402, of a man who had alreadyseveral heresies but stillmaintained thatthe Sabbath of the Old Testamenbe observed untilgood reason should be shown him to the contrary.'"

Sabbathkeepers were ¡eported in the Scandinavian landsat that tNor-wayBishop AslakBolt,in the yea¡ 1435, called together a provincial cBergen, inordertoputastopto "Saturday observance," which, hesaid,wpracticed in a nurnber of places in the land.'r BishopBang, a Danish

209



commandment was worded:Remember to keep rhe seventh daythe other, "Donot for8et tokeep the seventh day holy."t3

There arose a strongJudaizing movement at Novgorodin Russiofrhargroup is commonlyattributed ro rhe reachings ol LithuanianJ1470 a;d 1475. Be.ause ol their importanre in politicaland e¡onthere was a large degree oftolerance for theJews in Muscovy.Thoquesúoned the friniry.rhe elñcar I of rhe sa( ramenrs, and the aurwririnesot rhe early Church Fathers On the olher h¿nd. lhe)primairof the Mos¿i< law, the singleness ol rhe Codhead. and rhe s

Sabbatñ. These ¿sserrions broughrabou( a teries ol harsh Per\ecorthodoxChu¡ch and the end of the era of tolerarionfor theregion. É6

Conclu§ionAs we co¡clude this chapter, we may say that the historyofthe

rhe l,ord s day durins rhe M iddle Ages i5€xlremelyinrerestingand tiseethe evoluiionol (ñe Lord'sday fromd spirirualreslrorallyindepMosaicprecept, to a day of physical restdefrned comPletely in ter

Testamént. Sunday, a day that in the beginninghad relativelylittlebecame an ecclesiasti(al insrirutionproreited by reliSious and , ¡vilrhat degree the Sabbari¡al res( sulvi ed during rhe MiddleAges.througñour that period rhere tere gtoups ol people who. eirherexamñle of¡he Iers or berause ol theitrudy ol rhe S. ripturer.artemrhe dáy rhar leius and rhe apostles had kepr. For ob\ious reasonsabour iheirnumbe' or rheir name§. but rheir preseme.hous thatthe¡e we¡e some who attempted to place the Word ofGod above the

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212



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213



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2t1



Sabbatb and Sunday in tbe

ReformationEra

I<ei¡EthA. Strand

'TH t- Rel"rmarionEr¿ inherired r he r eliSious rrddirions andpra( ri¡

I M¡ddle Ages.bur in refl¿in respect" the Proresranr Relormesignificantchanges. With regardto the chiefweekly dayfor Christiansewices, such major Reformers as Luther, Zwingli, and Calvin contpattern ofSunday observance, though withchanges in rationale for keeday and in attitudetoward abstinence from work. CertainReformationhowever, movedfurther away frommedieval traditionby ¡everting to thepattern ofobservingthe seventh day of the week (Saturday) as the SabbaLo¡d.on the other hand, some Reformers tended toretain a good demedieval"Sabbatarian:'attitude bward Sunday.

The present chapter willprovide a briefoverviewof Sabbathattitudes, dis€ussions, and practices during the ReforñationEra. Trherein willbe limiÉdto the Europ€an continent,inasmuch as a later chdeal withthe Sabbaü and Sur¡day in connectionwiththe English Refo

Sabbaü ¡nd Surday in Genn¡nyand Northern Switzerl¡rdAs noted in the preceding chapter, medieval Roman Catholicism

fortha twofoldbasis for weekly Sunday observancer namely,(1) that thecommandmentofthe Decalogue was stillfullybindingon Christians,anthe day ofthe week for such observance (whichincluded refraining fromwork)had been transfer¡ed fromSaturday to Sunday by the authoritCaiholic Chu¡ch.'(This line of arguñent, incidentally, receivedsiCatholicreaffirmationdu ng üe ReformatiorEra itselfbythe Countemation CouncilofT¡ent,which concluded itswo¡kin 1563.)'

ln general, the major Protestant Reformers, includingMartin Luthecolleagues at wittenberg,broke quite radicallywiththis Roman Catholicbasis for Sunday observance. In theiremphasis on salvationthrough faitheir rejectionof religiouslegalism, the Reformers quite naturallyt

215



Sunday observance. They also quite nalurallyreje((ed. oi (ourse. ttheir own practi.e of observingSunday for worshiPservi(es was increation oi the Roman CatholicChur(h.'

Lurher, as earlv as 1520 in his famous Addt¿ss to the ChñtitnC¿mon Na¡ion. expiicirlvencouraqed a redurlion inthe numerousand lesrival dals iirheritedtrom ñedierat Catholiri§m. slat¡ngrhashould be abolíshed, and Sunday alone rctained"' His mention ofe\.eprion is siqniñcant, and rhe GeIman Reformerronrinued thrcareir ro ieel rh"¿r Sunday w¿s usefulas the main weetlyday for Chris(

His ¿ttirude inrhis respáct. howe,er. was nor based on any beliet(hat

especiallyappoinred br God as rhe day lor rhis purpose. Alrhoushf.áe and "óé",one liieanother. he once declared. it is nevefhcood, ¿nd necessary lo observr one. be it Sabbalh Sunda) or anÉecause God wanti ro rule (he world orderlyand peacetully. 'enoush. he followedup this srarement witha reference toromrñandmenrin the Dec;losue, indicaringthal Cod gavesixdaysbur r€ouired rest tor servanta and even for Borkinqanim¿ls on Ihe

I n various ol his wriúnqsLuther also had á good deal ro say abourof th€ OldTeramenr and;bour rhe Sabbalh .ómmandment irselfthat the dav on whichAdam and God's children in OldTe§tameresred was íhe seventh day of the week, the day nowcalled SaturdAdam hadkeDt theSabba(h as a dav lor lefle(tionon rhe works ofbestowins hoiror onrhe Creator; and alter the Fall he (onlinueAbraham"kepr it too. Indeed, the Decalogue itselfwas Pre'Mosai'those cerembnials that penain lo de6nileperson§ bring Mosai(.renough. in polemical coirtexrLurhercould also classifvboth rhe band the Sabbath commandñent as ceremonial.'g

Ir additionto believingihar God's children in Old Testañelireralltobserved the Sabba¡h on each seventh dav ofrhe week, Lulhofrhe sevenrh-day Sabbath as a pre6gürarion ot áirher e(erni(vilsel"sleeping"prior to the eternal age (paBerned afterChrist's restinginthe S;bb;rir and ¡esurrection on Sunday). Prior to this were sixagrake rhe worldfromAdam lo the second coming ot Chrisl.0 Ho66:23- fromone ne\, moon to ano(her, and fromone sabb¿th toall flesh come toworshipbefore me, saith the Lord"-receivesallegdifferentsort. This means, says Luther, that "thercshallbe a dailysNew Testament, withno differenceas to iime.""

wirhrespe.t ro rhe Sabbath commandment itself,it appearlooked upon ii as having both moraland ceremonialaspects-Codrest b€ing moral,and the specificday ofthe week being ceremonial.Iwas able io iusrifyhis pos¡rion thar Christians couldkeep any day.jthey did ketp one. Quite empharirall)in ¿ sermon at Torgau inexplained.Since our l,otd has (ome. we have (he liberry, ilSabbadois not please us, ro take Mondayor anolherda) oftheseel and mout of it.",,Moreover,Lutherfelt that the observance must bnonlegalisticmanner.

Undoubtedly, Luther's position regardingSabbath and Sunday

216



position may be seen añong them. Luther's close associate PhilipMelafor example, stressed the concept that the Sabbath commandmeDecalogue was ordained ofGod to provide for p¡eachingand public worin rhis respect it was a commandmentbindingon all men.r Thispurpose or intentofthe Sabbath commandment, he felt,was stillfullyro Chrisrians; bui the rp ecifieday desigtated in the commandment (rhe seof the week) pe¡tained, inhis opinion,only to ancient Israel, with Chrisobserving Sunday instead.Thus, Melanchthonsomewhat heighrenedirearment of rhe Sabbath commandment.

Luther's oldercolleague Andreas Carlstadtof Bodenstein also h

Luther's emphasis on keeping theSabbath commandmenr.''Carlstadtreatise on the subjecr, Coruerning the Sabbath and Conmantud Ho\ Days,in 1524, rwo yearsafter a breach had occu¡¡ed between him and Lutherporiionof this treatise deals withthe nature of the Sabbath and theSabbath observance, and includes a protest against such activitiesasentertainment,joyriding,normal menial tasks (forexample,acookt ligfire), andmakinghorses and oxen workon the Sabbath. Finally.inchapter Carlstadt raises the question of the proper day to keep. HeSunday as a day "whichmen have established"; and as for the seventh

week, Saturday, he simply indicates thatthis is a disputed question.r

lnterestinglyenough, Lu.her responded in ihe followingway tobrieland r¿rher noncommirr¿ldiv ussion ol rhe proper day: Ye§.ilqere to wrire more about thesabbárh. even Sunday kouldh¿ve ro givethe sabbarh, thatis, Saturday, wouldbecelebrated. He would trulymakeall things, so that we also wouldhave ro be circumcised,etc." "

This type of reactionwas also displayed by Luthertoward realkeepe¡s whó appeared in such places as Moraviaand Aust¡iaHeexample, "Inou¡ time there arose in Moraviaa foolishkindof pSabbaiarians, who maintainthat the Sabbath must beobserved afrer the

rhe.lel{s.Perhaps they willinsist on ci¡cumcisiontoo,

for a likeSom;how, the G€rman Reformer rended to classifyany ChristianemSarurdayobsenan(eds paÍol ¿reversion roaJudaisrir wayof life,whras wirhre.pecr to Chr isli¿n S¿bbarhkeeping groups of $'hi.h he hadwhether ir w¿s wirhregard lo suspi(ions abour his uwn tormer clo.eCarlstadt.

In rorthern switzerlandat Zurich,Huldreich Zwinsli(1484-1531)refo¡mprogram from 1519 onward. His attitude towardSunday was quito that of Luther.'¡ Atapproximately the same rime MartirBucer (14who advanced the Reformationcause in Strassburg ir southwestern

hirh an arirude generalb more roleranr rh¿n rheorher(onlemPoraryR

pla(ed a rrange emph¿sis on s¡ri(tSundav obser\an(e-an emPh¿sireminiscent, in fact, of Roman Catholicpractice in this regad.r'q

Indeed, Bucerwent so far as to state, "Itmust be a matter ofspeciaforthose whowishthe KingdomofChrisrtobe restored among themthreligious observance be renewed and established." 10 As for the manÍero"religiousdays singularlyconsecrated to God" (Sunday was, of course,intended), Bucerdeclared that"noonelisto]dounnecessary corporal

2t7



."makingshameful gains, disturbingthe religious spiritofbrethrenbyrepaymentofdebts," et cetera. Sports and otherpersonal pleasures we

Furthermore,in Novemberof 1532, Buce¡ and his colleagues wto requeslfrom the civilaurhorities inStrassburg that on Sundays an ibe placed on all worksbeyond those strictlynecessary for bodilyneeihe city adopted an ordinance in this regard.sanctioned by heapenalties."

Before concluding ourdiscussion of Bucer, we should add that iof his emphasis on stricr Sundayobse¡vance, this Reformerhad wcommentary on Matthew12 that it was a "superstition"to condeSunday as being sin-a statement that seems puzzlingin viewofhisothand especially in viewof his efforts towardpoliticallyenforc"Sabbatarianism."'rIn any event, it appears evident that amongProtestant Reformers on the Europeanconti¡e¡t,Bu.cr\atiitude isakin to that of the later strictPuritan Sabbatarians in England. whohave drawn fromhim in rhis respect.

The Questionof Sabbath and Sunday in Southw$ternSwitz

The Protestant reformmovement swept southwestern Swiizetwo decadesafierits appearance in Wittenberg, Zurich,and Strassburreformcenrer in this regionwas Geneva, and the chief reform leadCalvin(1509-1564). Calvin'sreformcareer in Geneva spanned the1536 to 1564, withan inre¡imspent in Strassburg from1538 to 15

Ea¡lierin the 1530s the Reformatir)n hadbeen carried to rhregions ofSwirzerland fromthe Protestant canton ofBern. lr'ith Cuilbeing among the6rst preachers to evangelize Geneva. By May of 1had declared itself Protestant, andit was but two months later thatCalvinto help him organize the religious institutions there. Beforetanalysis of Calvin\own Sabbaih-Sunday attitude.it willbe well to ndiscussions involvingFarel and other Proiestant preache¡s whohaCalvin toGeneva, such as Pierre Viretand Jacques Bernard.

One of the methods utilizedby che Protestant Reformers in spgospel was that of public debate, called "disputation."Inreresringlyseveralofthedisputations in Geneva and neighboringLausanne, theraised asto whetherthe Protestants were consisient in worshipingonrejecting orher institutions claimedby the Catholic Church,as has ¡e(dlled ro allenrionbv DanielAug\burBer.,'

In 1534, for example, therewas a disputation between Farel anDominicanmonk, Guy Furbity, a doctor ofthe Sorbonne.'6 When rhrepresentatives stated that man couldnot introduce anyordinanchurch, Fürbityresponded that God ordered theJews to keep Sarurdchurch through the power givento her has changed Saturday ibecause of the resurrection of the Lord."He added rhar "wecelebrb«ause o[ a commandmenl and l¿w oi rhe,hurch, no¡ be(commandrnent of cod,"and that a person followingcod'§ comm

218





a a rea y c ar e his basic pos on regar ng t e two days n t ehis Insütures ofthe Chrktian Rel€ian,published inBasel in rhe spring ohe set forth three basic considerations with regardto the Sabbath co(l) the Sabbath is a moral institutionvitally si8nifrcani forspiriiualgrrhe anchor fo¡ public worship;(3) it has great social value in guanüteservants. As Augsburyerhas pointedout, "these three ideas cstructure ofcalvin's üoughton the Sabbath. ln Iater workswe maexpositions,slightshifts in emphasis, efforts to meet objections,altered these essential viewpoints."v

In his early work Calvin,much likeLuther, emphasized that üepariicularday was rarher unimportant. Buteven after Calvintcloswith Bucer inStrassburg from 1538 to 154I, he continued a similarexample, in his commentary on Colossians 2:16 (writtensome fiveafte¡ his return fromStrassburg to Geneva) he states that "r¡/e do notbobserve days, as though there were any sacredness in holydays, orr¡/ere not lawfulto workon them,"adding that the observancegovernment and order, not for the days."r^

AlthoughCalvinhad a good deal to sayatvarious times rhroughoaboui Sabbaih (or Sunday) obs€rvance, we must comequicklyioconsidered the Genevan Reformer's deñnitivetreatment of the qu1559 editionof the lrutitutes.ss Here he reite¡ates, rhough withsemphasis, the three basic considerationshe firstser forrh in 1536.showever, that there is no connectionbetween the Sabbath commandobservance of the ChristianSunday. Thus he rejected the viewsCatholic scholastic theologians andLutherregarding a moralversusdistinctionin that commandm€ntas layingthe foundation fo¡ oanother day than Saturday."

Even though a Sabbatarian type of Sunday obse¡vance waopinion,going "thriceas fa¡ as ihe Jews in the gross and carnal susabbatism,"'i theGeneva Reformernevertheless also indicated, ascommentary onColossians, the need for observance ofdisciplineahas apdy suñmed up his position as follows:

"Itwas not, howev€r,withouta reason that rhe early Christianwhat we call the Lord's day for the Sabbath. The resurrcction ofouthe end and accomplishmentofthat true rest which the ancient Sabthisday, by which types were abolished, serves to warn Christians agato a shadonv ceremonv. I do nor clingso ro rhe number seren as.hur.h under bondage ro ir. nor do t condemn rhur(hes tormeerings on other solemn days, providedthey guard againsr supeihey willdo if they employthose days merely

forthe observance

ofdiregular order."¡rAnabaptists and theSabbath

We now turn to the so-called "Radical Reformation."in coñagisrerial reform parties. Our arrentiongoes esp€ciallyro rhe Anafor the most part used Sunday as their weeklyday ofworship, butawere groups observing the seventhday ofthe week, Saturday. The

220



F. ase.¡The Anabaptistsconsisted of many groupsscattered widelythrou

furopean continent,and were giventheir name by theirenemies becaubeliefinadult baptism. ActuallytheAnabaptistsdid notconsider themse"rebaptizerl'(as the term "Anabaptists"signifres),for they simplydidinfantbaptism as being any baptism at all. As to their oiher beliefs andthese varied from groupto group. For the most parr, the Anabaptistsshave been pacifistic,but a few segments took upthe sword and createthat gave the Anabaptist nameundue and generally ill-deservednoto

fn several lisrs ol sec¡s comprledbolh by C¿rholirsand bt Proresralallerhalf of rhe sixreenth (entur), S¿bbatari¿n An¿baprhls lobsSaturday) are mentioned amongothe¡ groups. Such Sabbatarians certnot in the majorityofAnabaptists,but theywere still sufñ€iently numwell enou8h knownto be noted by compilersoflistsofsects and by wrproduced polemicalworks against them.'6

Amongrhe earll leaders of sabbararian Anab¿Prisrs. rhe n¿me.Glair¿ndAndreasFn.hersr¿ndoul prom,nenrl).Abourl527and 152individualsaccepted Sarurday as being the Lord'sSabbaih. They rraveconsiderably,but one of theirchiefcentersúas ar Nikolsburgir MoraGlait andFischer wrote booksregarding the Sabbath, but unfortunabooks are no longe¡ extant.Nevertheless, we are able to determinecontent of those books fromanswers given byiheiropponents

The mosr s¡gniñ(anr sourcetor dererminin8Glails sabb¿rh dorespon"ewrittenbyCasperSchrênkteld.'I¡seemstromrhi§re\ponserchil,f areumenr forrhe,ieressiry ol keeping rhe sevenrh da¡ as rhé SabbaDecalosue ir"elt.Says S.hwenkteld.fhe srrongesr argumenr of Oswalthe nuñber otlhe fen Commandmenrs.. . . He holds n re\o.able rhe thGod did notgiveeiBhtor nine but ten commandment§, whichhe want§to keep." Moreovir,according to Schwenkfeld,Glait 'wants tundersiood thai eirher the Sabbath must be kept too or. all the ocommandmenis must be rejected.-{

The followingare among several further points of interest tharSchwenkfeldtresponse ro Glait:(1) Glaitbelieved thar the Sabbathcommanded and iept fromCreation, withGod's having commandedParadise to celeb¡are the Sabbath; (2) Glai felr thai althoughcircumciswith Abraham, .heSabbath and other laws existed from the beginnilvorld;(3) Glaitfurtherbelieved that the childrenof Israel's keepiSabbath earlier thanat Sinai, as evidenced in Exodus 16, was prooSabbath did not originateat Sinai.l'§

With regard toFischer, knowledgeof his Sabbatarian doc¡rine i

mainlyfrom apolemical t¡eatise againstit writien byValentine CrCr¿uruald, in lair. relers ro some sixteen poinrs b) Fischer rhar he encririque.Ba.ically. rhe lineof Fischer's argumenr Soes \omewhar likeTen -Commandments

are ten covenant words thar include theSabbaththe Sabbath is not kept, one breaks ihe commandments of Codprophets, and the New Testament command the observance ofCommandments, and therefore ihe Sabbath is included.When the law i

22t



es a s es e aw, an ere ore a so esra s es r e a a .other aposdes held meetings on the Sabbath; and Christ, the aposdearlv Chr¡rch Farhers kept rhe Sabbarh hol1. Pope Vi.rorConstan(ine were (he firsr ro orderrhat Sunday should be keCommandment are eiernal.

Fischer's eleventh point is especially worthnoting because oreflectionon Scripture evidence: "The Scriptures speak so oftSabbath; if Iwouldhave as many texts and passages atout Sundaabout Sabbath, I wouldkeep Sunday inst€adof Sabbarh."ll

ln concludinS, it wouldbe well to quote here Hasel's sumñaregarding Glaitand Fischer: "Because ofrhe narure of the sources,of the Sabbatarian teachings of clait and Fischer is mosrdifficuhhowever, tha¡both leaders ol Sabbaurian Anabaptismbased rhe¡rthe (oh

'.ñrrür¿ prin( ipleof rhe Refor mers. l( is. therefore.nor s(his Reformaúon approachprovidedrhem wi(ha powertulbasis otion and that their proclamaiionofSabbara¡ianismmet wirh consideBoth men regarded the Old and Neu, Testarnents as inseparable aln üis view they were far inadvance oftheir rime. Biblicalscholarsdecades more and more recognized t}lisinherenr 'rnily.fhere is clof thoughr and presenra(ion in (he reachings of Clair and Fis(herexpected otpropaSarors who associated together. uniringlheirelformissionary a.iiviry,and who through circumsrances wer€ torcrogether rheir Sabbatar¡anism. il

The Seventh-DaySabbath in SpainReform movements in Spain unfortunatelyhave received r

arieniion, takinga subo¡dinate place to the more dramaricanReformaiionacrivitiesto the norrh. However, in 1972 Mado Velolightsome trulyinrriguingaspects of the Reformationin Seville.Refo¡mers to whomVeloso callsatteniion is ConstantinoPonce de lattended the universitiesof Alcalaand Seville and subsequentlyfamous as a p¡eacher. To his preaching fame, whichh€ had achieveadded distinctionas a writer during the1540s. In 1548 he was inviPhilipto serve as chaplain for a tripof rhai prince throughoutvaEurcpe. ll was not until1555 that Constanrinoreturned ro Seville,almosi immediatelyauacked by inquisitorialforces. He finallydieFebruary, 1560.

As Veloso pointsout, Constantino was a representariveof anreformation,rather than havingconnecrions wirh Lurheranism.HIearned his doctrinefromrwo earlier Spaniards. Valer ¿ndinteresting to nore (har even whileConsr¿nrino w¿s on rrial¿nimprisonment, the staunchly anti-LutheranEmperor Charles V rato him."The paflicular¿spect of Constanrino s docrrine lhar interehis atiitude toward Sabbaihkeeping. This falls wirhin rhef¡amdoctrineofrighteousnessandperle(lion.Heslares.torexámple,'theTen Comm¿ndmentsif youdonor wish robeanenem) otC,odas Veloso points out, to Constantino perfectionwas possible fo¡

222



In Constantino's ownwords, "worksare ony pieces and leftovers o eJesus Christ,and all is attdbuted to Himand hai value th¡oughHim,anddo we ou¡ our trust-"'r

Ndr onlvdid Consonrino de( lare rhe impor(anceof obedien( e roCommandm'ents lest*e "be an enemy ofGod,"'burhe specificaltypointedobservance ofSaturdaywas parr of that obedience to th€ Decalogue.Andexolained theSabbarh .ommandment and themeaning ot servile wsháuld nor be done on rhe sabb¿rh day. Servilehork, he süres, is rhe kind"one works or causes another to wor(corporally,withour beingnecessacharitable purposes." This work, hecontinues, was forbidden bySarurday, nor that at ihe tim€ofthe givingoftheDecalogue such workwiiself.nor rhar "itshould be so now;bui that man should frndunencumkred for the true spiritualsanctiñcarion ol the holy day."5'

Rega¡ding the signifrcanceofCod's insritutinSofthe Sabbath, Condeclares that "God appointeda stated day to be offered to Himselfas awhich, unencumberedby other cares man should offer, inwardlyand ouacknowledgementto the l,ord who created him, whosustains him inthiand who hai promised him great and eternal beneñt5."Theday, says Conis one in whichaccordingto Godtprovkion"man should meei wimembe¡s ofthe church where he should be as a livin8evidence that he,wirh them, giv€s tribute lto God] with the same kind ofobedierce as t

Constaritino's references specificallyto the Saturday Sabbarh are frohis wo¡ks relerred to by Veloso. The references are briefbutnonethelessItappears thatConstantinoplanned to elaborateon the Sabbath in a latework thatapparently was never produced or published 'In summarizingthe ihrust of Constantinos remarks on theSabbath, Veloso has aptly stated: "These references to Sabbath-keepin8sevenrh d¿) seem to b; unique ¿mong lhe m¿ior rheologiansol rhe Refoánd impl)¿ (oncepr ol rhe Sabbath rhar did nor de\elop lo an) Srear exrrhe risiolthe Sabb¿rarian Anabaprrsrs. ¡he Seventh DayBaprisr\'and ein the nineteenth century. the Seventh-day Adventists.""'

Other Sabbathkeepers in the ReformationEraAlthoughspace willnot permit a survey of all European Sabbath

groups in evidence during the ReformationEra, at least briefnotice sinadéofthe fact that observers ofSaturday sprang upquilewidelythrougConiinent,and a few illustrationswillbe given relatingto such groups.

As one example. in I ransllr¿ni¿ row;rd ¡he end;t the sixieen(hAndr€d5Ló$i.a'wealthy nobleman influemedb¡ Jud¿i\rir reachrnSFrancis Dávid, inaugurated ¿ Sabbath movement.6 Eóssibegan intensive§tudyofScriptureafter the death ofhis wife andtwo sons,and among corha¡ he eained Irom thi:s¡ud) w¿s rh¿r Sdrurda), Ihe sevenr h day ot rhe sGod s rrue Sabbath day. Through wrilrngand orher ronra( rs he I ai§ed upnumber ofconvertswho were observing the SaturdaySabbath by the lasof the century.

Althought-órrihimseltdied ¿bour 1600. §ome promrnenr .olincludrngS"rmonPe(hi. ¿n adopred son. (onlrnued ro piomulgaterhe

223



century, Pechi himself advanced politicallyundl he became chancbut lossoffavorledhim to an imprisonment.Duringsome nine yearsdevoted time to preparationof a commentary on Genesis and tonumberofhymns,many ofwhichspecificallyhonored the seventh-dApparently, atterseverepressure in I638 and I639,he eventually rSabbath observance, at least outwardly.'^

In spite ofthe fact that variouspersecutions were inauguratedTransvlvanianSabbathkeeperr thcy undersenr various severebeginning about theyear 1595), their number at 6rst increased. Inreformedbishop with300 soldiers attacked lhe Sabbatarians and aministers,some twenty-twoof the¡r church buildingswere connscarnumb€r ot church buildingsrhus (onñscated §. as J. \. AndreConradi aptlynote, "an evidence ol the extent ofthe Sabbath moveregion ofTransylvania (the Szekler district)."'

From about 1538 to 15,10, stern measures against the Sabincludingcon6scation of personal property and imprisonmentvirtuallydestroyed their existence in Transllvania, thoughsom€these Sabbathkeeping Christinns(ontinuedon. In faci, one rnigthere had been somewha( of a resurgence of Sabbath observance byPrince Apafy atthe Besztercze Diet in

January of'th¡tyear co

through secret devices," 'Judaism (the reference was apparenrlySabbatarianism) was daily increasing.In any event, however, interryears later revealed only six Sabbatarian towns-a considerablereearlier times."r

The persecu(ions, especiallythose ol 1638-1640, hadthe efTectthe TransylvanianSabbatarian influencebeyond .fransylvaniaitSabbatarians managed to escape and carried their docrrines anddistant places, includingConslantinople. Moreover, theSabbalariasuch Ieaders as Eóssi and P€chi apparently spreadfar and uide. Fcopy of Pechit Genesis commentary of 1634 had reached Maros-Hunga¡y, where it was personally seen b,t Conradi inthe year 18

ln Norway, Finland,and S$rden therc were also extensivobservers ofthe Saturday Sabbath."' Evidenceis available ofsu.h grrhe lare M¡ddle Agrsrhrough rhe a(rion ol'Catholrrc¡,uncrls ¿includingthe councils held in Bergen, No¡way,in 1435 and in OsloNorway. the follo{ingyear.-l'hese counrils lbrbadeabstention frSaturday.)" lt appears that in the early yc¡rsol the sixteenth centurProtestant Reformationreached Scandinavia. there*e¡etuokindsoolthe Saturday Sabbath in Norway---{ne whercinRoman Catholic pthe common people to hallowSaturdays in a láshtun similar

toSu

penaliyofEne to the bishop, and another kind tharwas ourlawed byChurch.'' Possibly the differenc€involvedraryingecclesiasricaldifferentgeographical locations more than it didany sigDifi.anrd¡practice, but this we cannot tell for certain from the do.umenr ¡hatrequired Sabbath obseñance. -Ihat documen(unforrunatelyis onlyand obscure, but it at least ale¡ts L¡s to the curious fact that somewhein rhe earh sixreenth (en¡ury rhere were Ronran Carholi(¿urho'ni

224



period after Lutheranism reached Scandinavia. There is, forexample,anCh¡istophe¡Huitfeldr,"lordof Bergen, Stavanger, and Va¡doe," datewhichamongoiherrhings refers to the fact that"someofyou,especially inin Sogn. contrar) lo rhe warninggiven )ou last )ear, keep sarurdavimpoieda 6ne ot ren m¿rk\ on anyone foundkeePing Sarurday."

A decade larer, in 1554. eviden(e ot Saturdal observ¿n, e in Fiafforded through a letter ofSwedish KingGustavus I vasa, who had fosrL,rheran Reforrnation inhis lands. which included Fir and as wellas Swrhis leiier he earnestly commands that any of these folk in Finlandwho hainto what he calls "such error" should forsakeit immediarely."The mainevidenceregarding observance of the saturday Sabbath inarises somewhat later, toward the end of the sixteenth century and in tDarrofthese\enteenthcenlurv.wilhsomeetiden(earle¿raslale¿s166áppears ro have been in Swed'en ar rhis rimet¡o (tpes otsabbarh obserhád been the case in Norwayabout acentury earlier. But whereas the sPNorsa) dre unrlear. rhe type: in Sweden are quile(le¿tlydistinguisludai.ricSabbarhkeeprng ron rhe parr ofron\ers toJudaismt and a gahrisiianSaturday observance. The latter frequently,but not necessarilyentailed a continuingobservance ofsunday as well.'; KingGustavuslt A(died 1632) was especiauy forceful inhk activityaSainsr SabbathkeepeIn additiono transylvaniaandthe Nordiccou niries, there are evidobservance of the Saturday Sabbath from the Netherlands, France, Ruselseu here in Europe.as Andrews¿nd Conr adi Poinr our '?3 Hote\er ' ir §borne in mind r har in some cases the Sabbathleeping may ha\e been on lhIehs or Chrisrianconverts to ludaism r¿rhel lh¿n by Chrr"tiansthel\eve¡theless, rhar there wa5 indeed Crl¿r¡/¿,observ¿nce of Saturda) byspread widely throughout allsections of Europe seems clear from theÁnd itmaybe notedthatinEngland, as lreuason theContinent,there r'r'who obseived this day durñg the sixteenth century, prior to theSabb¿rhkeepers, sho willbe rreared in rhe nexr chaPter."

Ir musinorbe ¿ssumed, howevet, rh¿r rhe people who lepr sarurd¿ranlmeansinthemdiorityoftheChri\liansorlhallhe)hereevenalargot rhem. -l he medñval rradirionot Sundal as rhe day tor Christiancon¡inued rhroughoutChri\ti¿nEurope as lhe mainone observed by Prgroups as wella;byRoman C¿lholi(s.Ho$e\er. il is interesling¡o nolmani pla, es, si¿¿ble communionsol sincere Chr ilri¿ns whohad 5rudied Stairhfullydid decide ro honor rheir Lordon Ihe sevenrh day utrhe weekthey feli that this was in harmony withGod's command.

-

SummaryWe have nos ter) quirklyrra.ed (he ques¡¡on ot S¿bba(h and Sund

RetormarionEr¿. B¿si,álly. rhem¿tor Proieqranr Relormers conrinuedthe day of worshiphallowed by the Roman CatholicChurch througMiddleAges. Hoserer. in rheirellortto avoid legalism, ¿nd sith ¡heiempharis ón iustiñcarionb) tairh. rhe major Relormersrended to (hr danylhinglikéa "sabbatarian"approach to Sunday observance. In fact,

225



,purposes. Marún Bucer seems to have been anexcepdon in that hea "Sabbatarian"emphasis to Sundaykeeping. Such an emphasis didvogue as a widespread Protestantp¡actice untiltaken up by certaEngland during the seventeenth century, a matter treated in cha

The Proiestant Refo¡mers in southwestern Switzerland athemselves in somewhat of a dilemrna when facingtheir Roadversaries on the matter of Sunday observance. In several dGenevaand l-ausanne th€ Roman Catholic representativeschided twithinconsistency for rejectingCatholic ceremoniesin general, rvhSunday as a weekly dayfor worship serlices.However, therewere certain ReformarionEra Christians whogo beyond the majorReformers in¡eformmeasures taken. ThesAnabaptists,among whomwere at least some Saturday-obseAdherents of the Saturday Sabbath includedalsoanimportantSpaof Seville, Constantino Ponce de la Fuentei and Saturday-observialthough always in the minoritydurin8 the Reformationfra, werenumerous among various groups. Moreover,such Sabbathkeepewidely. dispersed throughoutEurope in the sixteenthand €arl

NOTESkh,¡ln norrorh\'ñ,hi .onn¿ D. tr ú.lin€ol r

AqDrnd.ti'ñtu /'^¿,¿x¡.¿.2r2, qu.{I2 ,. . { rAmcni¡n.d bv A.n7¡s., B'urh.ñ, 1947? ro' ¿ ¿( úsion of" r h. T}¡rd(¡mm.ndm.n''rfou'rh iumruNtn¡¡,R It t tu

Im¡rDD3tr.362 in th€ Aahinnr..d. 1329,lAbatrrudroflu'h.'r¡nrud.ror¿rdrh.tñrn,hdA\dbb¿'hhdrb..nproLidr

^loñnLulta,Rtl@obth'wht.Muünurn\'¡ch.c¿lir.l97l'.Dol9l.lcc.tr,¿(h¡D lhrtrhúp¿rn' lsurdc, 'hr ñnnn'hrplvk,o'R.rn'ir"'Iá71dru..ndL libl.t

tr¿n.l¿üoro (.r ¡.llÁ in (flm¡ndnion .in(lutiinr¡h. n¿nd¿'d w.\nat.d ) .it,. s .m\ R¿;(olu¡ rAnr{rbor. Mtrh.,l97ar..ola¡ Ih.rmnnr'onh.,.úür rIll¡{13?: $r,mr.d.. l6:{7b,17v,rnsl tr¡ns ¡nlind(n.¿y',/,p lqb 5« trdén. d..¿.. bD 196- 197

r Fú¡ runm¡ry, r. Liñr(n,@..¡., pp I9l lq7.-rhn¡pp,¿isltrrúunJ,.s.,,nfnthttntullñ("úiotLtu¿¡dwt¿ttu \ñnt¡itil|;;¿rt.we t2q'trt i r'rr-r42..n r¡t 67..\ ¡.rra ¡h. Lri"us,ontr' Lrnde"n. ur? rhnr¡nl¡úon lmmrh. f,lmrn.d.olLurhfricorrrNrhrol l. \. andr.*.¿nd ¡.t\. Sa 'bat¡ on¿ lút Dqot ttt traf, ¡rhrd i$dh'n¡ron. D(. l9l2r.p boi ln hb "L¿,i.r

Lurn.' h¿d \o(.d ¿.iñ¡¿r oxol knlm.nr¡n¡ 3ii'cñ.nrnor.d 'n¿lv {091r M.l¡n\hrhonipoi,ü,,ñh¿rbffnbn.r\l,urdd.qur.l)umm¿ñ/.dl¡Drtr,clquxMú¡i.Lw l'h.D dnse,,¿1,,n Unnati'r ,l tr'¡lbuu'r,197¡i,, 1 2r1, ?r4.rrD.r¿rlrr.s¡rd'nsr¿rlrr.dr¿r.prv.nblAusrburs.i.o,r.pp ?{3.219 s« .lú And,c

t§¡¡r. t, r as6,. I .25.4 7. D,«ü(¡ó h. s¡bb¿¡h r,,mrundm.nr¡Rrpp. PM ot R4tun ,Ph'l¡d.lphr. le6e), pp l 313U.¡ndbR. w'll¡,d$rnd¡nAndra Bud.n«.in \on.rrt¡Ldron ü. s.L.tr,h D¿\ s.ürurh rv a rh.\n. §DAThrctoo

'Tq',nH.ñah.or. ,p {l R.E¿rd'ñs\und¿},(rh¡d'dñl¡'.r,h¡'r1\nhpiñ

in(nurednw.nrlánd,d.r..D93,,É'úl¿r.rrh¡¡1'one¡¡l¡"eLlrh¡rmenh¡cinrtrur€cuflddi,d¿¡ o. b04',endci rh€ll¿rrá 'úne I..l un€¡$ b.a(ún,A¡udduuLÉdharn€i ¡h. ¡d.¿ or"oÉr. 'Ll.¿'.""tnuwñ'rlH.,uah d.d o lb.rmna'': ,hu ¡. mshr r'¡n¡l¡,.,-con .in'nxsúnd¡ , ú lnohn,h¿¡ mcn h¡i( 'n{iru

rr ¿$'2 561 r.r t¡nd..r.or, ,p 193 Alhnorourht.r,ih.''.,fl.ñ¡flb\ru'h.Droed.d 'n AndEhr¡ñd (.nrid',,, dt, p. r'-lu.r: ZrinBlirplsnion n bIrflr r'er.db, AuB.bu,se,.a, ,r.. p. 2i5I'8u,.'lp9riüonh¿(brcn ¡reluli,nurrdl*Ausbu'Br',?,pp.254.r11,¿ndú.d.r

r w,th.tñ P¿ut..d -\'Lta, ttiú aad aú. - t c L - t9:272

226



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228



CHAPTER 12

Tbe Sabbatb in Puritanism

Walter B. Douglas

HE controversies and discussions surrounding the Sabbath respectiday, time, and manner of its observance in England during the late si

and throughout the seventeenth centuries arose more from doctrinpractical considerations than from theological or philosophical ones. Th

"Sabbath" and "Sabbatarianism" were descriptive of the majority of Puritthe seventeenth century and referred to the excessive and rigorous adhereSunday as the day of rest and sanctification. As such, these Puritans fSunday as the "Sabbath" was obligatory on all Christians and that it waintended to be set aside or profaned. Then there was the small group of Pwho argued for a contrary posirion, basing their views entirely on the authScripture. These believed that the seventh day of the fourth commandmentDecalogue was never changed and that obedience to God's law requirproper observance of Saturday as the Sabbath.

On the other side of the controversy was the established church,

through its clergy and scholars argued against both positions that were heldPuritan opponents. These Anglicans, with royal sanction, provided whthought to be reasoned arguments based on church history for not acceptPuritan teaching about the Sabbath. They believed that the Puritanfanatical in theiiinsistence on proper observance of the Sabbath, irrespecthe day, and argued against them from the point of view of an impositreligious freedom. They maintained that in observing Sunday in a more "livein, they were in the tradition of the ancient church and the practiceFathers.

It should be noted that among the Anglicans and the Puritans were

sincerity and integrity who believed truly in the rightness of their positions.were usually individuals of deep learning, acuteness, and piety who were sthe truth of God as revealed in Holy Scripture.

Although this chapter is principally interested in the Puritans aSabbath in the seventeenth century, it is worth remembering that the eventscentury, in some respects, had their antecedents in the sixteenth century athe Safibath was one of several critical issues that the Reformation left v



From the time of Elizabeth's refusal to supPort a thorough Refthe model of the continental reformed churches, there was a wideninChurch of England between those who strove for an Elizabethan settlis, an Erastiai ecclesiastical settlement with a theology that was sreformed and a liturgy that was substantially Catholic) and those whoreforms beyond tho# that the queen and her successors were willin

During Elizabeth's reign, as A. H. Lewis points out, those Puritantheir obseriance of Sunday on the fourth commandment pleaded a

better observance of Sunday as a part of the general work of civil areform. As they continued to see k for higher life and-greater Purity,[Sunday] question grew in importance. This was not fortuitous. Meninto closeirelationi with Godwithout feeling the sacredness of the chis law imposes; and no part of that law stands out m-ore pro-minenFourth Commandment. As these men threw off the shackleauthority, and stood face to face with God, recognizing him as their onthey were compelled to take higher ground concerning the Sabbat

The general attitude toward the Sabbath during the time of Elione that was of deep concern to the Sabbatarian Puritan, was summ

admonition issued in 1580 by the government and enjoined to be readduring divine service. A portion of the homily describes the conditionsthe Sa-bbath in the following words: "The Sabbath days and holy-dayfor the hearing of God's word to the reformation of our lives, . . . arheathenishly in taverning, tippling, gaming, playing, and beholdinging and stage-plays; to the utter dishonor of God, impeachment of aand unnecessary consuming of men's substances, which ought temployed. The want of orderly discipline and catechising hath eithenumbers, both old and young, back again into papistry, or let them rgodless atheism." 2

As the controversy raged over the strictness or laxity of SabbathPuritans grew increasingly apprehensive about what they descri"spiritual well-being of the nation." This feeling of apprehension awas, of course, consistent with their belief that England was to becomecommonwealth, and that they were God's chosen people.

But at this time, the late sixteenth century, the "covenanted peolacked the political as well as ecclesiastical influence and authority tissue of the Sabbath to the forefront of national consciousness. Suchauthority was to come years later, as we shall soon see. In the meantithe opposition and protest of the Sabbatarians, Sunday was still the f

for theatrical presentations and sports. In fact, when in 1585attempted to pass a law "for better and more reverend observance of ththe queen used her veto power against it "because she would suffer naltered in matters of religion or ecclesiastical government."3

The rapid march of events in both church and state soon found tgaining strength and support in the popular mind for their Sabbatariof the most remarkable influences in preparing the way was NicholasDoctrine of the Sabbath, plainely layde forth and soundLy proucd . . . , which1595. Bownd's presupposition was that llnglancl w:ls to bc(-()nlrr)()nwc:rlth anrl I.,nglishrrrcrr wore t() lle Ilis < ltosctt p<'o1lIt'; lrttl ttt



was to be thoroughly demoralized (largely through the abuse of its day of remode of observing the Sabbath must be radically changed.

In the development of his ideas on the Sabbath, Bownd argued that altthe Lord's day (meaning Saturday) had been changed, its manner of obsewas still to be seen in the OId Testament. The moral arid perpetual natureSabbath puts beyond doubt the total sovereignty of God that extends to theof life. Consequently, not only labor, but every form of recreation should b

up on the Christian Sabbath (Sunday).nThe foundation of his argument was laid in Scripture, the Fathers, aReformers. He provoked the ecclesiastical wrath of both the monarch andby stating that the Sabbath was neither a bare ordinance of man nor merelor ecclesiastical constitution appointed only for polity, but that it was an imcommandment of God and therefore binding on men's consciences. Bowargues the antiquity of the Sabbath, that it appears "in the story of Genesis,was from the beginning, and that the seventh day was sanctified at the first,as it was made"; then he concludes that "as the first seventh day was sanctirnust the last be, and as God bestowed this blessing upon it in the mostcstate

ofman, so

must itbe reserved

with it tillwe be

restored to his per:rgain." u

Upon this premise Bownd proceeds to prove that while the ceremoniesluw, which made a difference between Jew and Gentile, are taken awaygospel, the Sabbath commandment remains still in full force and is bindingrrations and sorts of men as before. The most important principle enshrinedstipulation of the rest day was that God should be worshiped. The peopl;rrlmonished to attend public services where the Word of God was plainly repurely preached, the sacraments rightly administered, and prayer maknown tongue to the edifying of the people, and in attending upon theselrrrm the beginning to the ending.u

When Bownd's first volume appeared, it created an extraordinary sen( )ne historian, Thomas Fuller, points out that "throughout England, begrrrore solemn and strict observation of the Lord's day" and that "it isrrrr:redible how taking this doctrine was, partly because of its own purit;r;rrtly for the eminent piety of such persons as maintained it; so that ther l;ry, especially in corporations, began to be precisely kept, people becominto themselves, forbearing such sports as yet by statute permitted; yea,rcjoicing at their own restraint herein." Fuller goes on to state that learnerv(.r'e nevertheless "much divided in their judgments about these sabbrlrxtrines," some embracing them and others opposing them.7

It should be noted that the opposition to the publication and to the realirwnd's book came largely from the established church party. Manylrislrops took a firm stand against what they thought to be a 'Jewish yoke" aI cstriition of "the liberty of Christians." 8 Many other Anglican ministers s,,,rrvinced that if the teachings enunciated in the book were adopted, therv,rrrl<l lre distasteful to Anglicans, who would not relinquish their inherited,,1 worship. T'hey found support for their view from Parliament and the

'l'lrcsc Anglican ministers denounced the doctrine as tending to weak,rrrtlrority ol'tlre church in appointing other holy days and of giving an u

lrrstt.r'lo Srrrrrluy,:rnrl an attenll)t was made tosuppress the book.

In



Archbishop Whitgift "issued orders for all persons having copiegive them up, and-, in 1600, Chief Justice Popham reissued these6ench."'But the suppression of the book was not to be; in 1606,death, a new edition was published, and thenceforth thedistinguished by their rigid observance of the Sabbath (Sunday).

James I and the Puritans

When Elizabeth's successor,James

I, became king of Englaproblem of dissenters and the proliferation of sectarianism wereAmong the different religious groups, three only \{ere at thatenough to contend for James's support: the Roman Catholics,Puritans. The Puritans, who already had a reputation for advocatireform in worship, submitted to the king the Millenary Petition,the essentials of their most immediate reform measures. For myears before this, the Puritans had been agitating for a renewal ofin worship and discipline. They expressed their grievances ovSabbath observance and the strictness with which ceremonialsThey vigorously urged more and better preaching by competeninsisted on a simplification of ritual and vestments.

There was no lack of men of sufficient breadth to articulatePuritans' position on the Sabbath against the established chrepresentations and expectations did not bring the king to theiJames himself had no deep affection for the Puritans, mainlyspeculations as to their political persuasion and the harsh treatmhis mother had received from the Scottish Presbyterians, with whothe Puritans now shared a similar political philosophy.

But neither did the Roman Catholics fare any better with ththeir Puritan rivals. They, of course, looked forward to a chanHowever, they were soon to discover that once the king was ableposition of strength, he no longer needed "the Papists." ro

Then there was the group who came into royal favor bwillingness to support the crown. This group represents virtuofficial class in England, who acknowledged James I's indefeasright to the throne of England. It was to these persons that the kialong with them he reaffirmed his intention to maintain tsettlement.rr

At the Hampton Court Conference (1604), the king dealt verythe Puritans.

JohnReynolds, a member of the Puritan party, expr

of his colleagues their disappointment in the king's proclamatioreformation of the abuses and profanation of the Sabbath.''pleaded for a thorough reform of Sunday observance that wpractice of the primitive Christian church and the harmony oinjunctions enjoined upon all Christians.

In opposition to this strong Puritan plea for a thoroughSunday observance,-]ames in l6l8 published the fiurtous, <lr infSporLs.rs'l'hc rlot:rrrnerrl. t:lairrrt'<l lo l>t::rn explanatiorr rcrrrlt:rt'rl n<::rlrrnrniorrs rrrisrt'1ltt'st'rrtlrtiorrs ol lxrlrists:ttrrl l'ttt'ilirtrs irr l.irrcolrtitl<'

1r:rgcit is :rrl<lrt'ss<'<l to ;rll lris rtt:tjcsly's srrlrir'< ls.



The Book of Sports was, in fact, a condemnation of Sabbatarianism "anlrrll legal sanction to the continental Sunday in England." 'a This view is conflry the Anglican clergyman Peter Heylyn. According to Heylyn , the Booh o"was the first blow, in effect, which had been given, in all his rime, to rhl,ords-day-Sabbath, then so much applauded."'5 With the death ofJames;rrr:ession of Charles I in 1625, the Puritans became even more apprehen:r[{airs in both church and state, Archbishop George Abbot's rival and succetlrc See of Canterbury, William Laud, demanded absolute conformity;r igorously prosecuted those who for reasons of tender consciences, bothrrnd private, chose not to conform. Laud demonstrated in his personal litlrrough legislation a marked preference for a sacramental rather than a do:rpproach in religious matters. His rule is described by some as notorioulrighhanded, but R. H. Tawney does not fully agree and presenrs Laud aswho was possessed by a fundamental conviction that the oneness of the;rrr<l state must not be sacrificed to any personal motive or divergent religisrx ial movement.16

The Puritans' advocacy of the Sabbath (Sunday) and of cessation of al.rrrtl recreational activity on that day grew in importance and eventually tr cligious as well as political significance. This was certainly one of the chief rrvlty so many Puritans were persecuted under Laudian prelacy. So severep<'r.secution that it is not surprising that several of the bishops declare,,pinions against it. Laud had succeeded in getting Charles I to renr lct laration of the Book of Sports. Thus, it was the studied plan of the archbissulrrlue as far as possible the influence of the Puritan teachings on the Sabbatrvitltin five years into his reign, the Puritans had greatly increased their n.rrr<l influence; and side by side with this growth were the persecutions atlrt'rn. Thus, the separation and eventual ejection of the Puritans froAnglican Church during the reigns of Charles I (1625-1649) and of h

t llr:rrles II (1660-1685), were inevitable.The Puritan Concept of the Covenant and the Sabbath Controvers

'l-he vigor of the Puritan position that brought them into conflict was rrrr (lrcir concept of the covenant and their self-estimation as the chosen peo( iorl. One prominent scholar has pointed out that "the Covenant was not, fl'rrritans, one idea or concept among others. It was the fundamentalr rrrrning throughout the whole of their life to shape their understandinr lrcir fleeling for existence. It pervaded and held together their views of relp.liti<:s, and ethics; it shaped their whole approach to marriage, church

socicty."r7

'l'he systematic articulation of this fundamental condition of Ch.'xpt'rience was in the law of God. That law, declared Richard Baxte.'r1,rrili<:ation of God's will and constitutes the subjects' due. Obedience tol.rrv, tlrere{irre, is not an oJrl.ion but a duty that when done reflects His glor1ir rr< iotrsrress.r8

'l'lrc p<>irrt to whi<'lr w(' nursl <lllw rrttcntion, and one that carries considrvriglri, is tllilt n()t orrly is tlrc S;rlrlr;rllt toolt'<l in thr: law of'God btrt it is baser.v('nan(lrclwt't'rr(lrrl;rlrlrrlrrr,:rttrlitscll lr;rslltt'tutlttrt:o1':t<:ovt:tuttrt.rl'l)rc<:il,r tlrisr'('ils()rr,tlrcl)rrrit;rrrs,,1r1r,,scrllltoscst'tl:tti:rttswlto:rrlvor:ltl<'<l llrc"lrt



doctrine that the law of God was no longer binding on ChristiaThe essential claim made by the Puritans was that th

intelligible all of their experience, even those aspects not manifestllaw was as much binding after Calvary as it had been befoBrabourne, an "able defender" of the Sabbath, although diffcolleagues respecting the seventh day (as will be noted shortagreement with mainstream Puritan thought when he argueTestament revelation reinforces the continuing relevance and t

obedience to the law.20 Both he and his colleagues readily aobedience was not intended and should not become a slavishauthority. They understood the relation between law and grace, athe sinful heart cannot delight in God's law; but when that heartthen the works of the law are carried out in perfect freedom.zpinpoint for us the prominence the Puritans gave to the conceptStrictly spe aking, the law was not the covenant. When God handedSinai, He did not give a list of stipulations whose successful accman would bring man into relationship with Him. What God didwere quick to point out, was to prepare the law with a statement

relation He already had with His people because of His mightyLord thy God, which have brought thee out of the land of Egypt, oof bondage" (Ex. 20:2). Thus, the sovereignty of God was clearly ethe appropriate response to such graciousness was an unconditionthe terms of the covenant.22

Another point must be noted regarding the Puritans' undercovenant and its relationship to the Sabbath: One who throughChristJesus comes into relationship with God will necessarily be ithe Sabbath, since it is the most visible sign of God's creative autholaw.23

The Controversy Respecting the Change of the SThus far, our discussion of the history of the Sabbath in seven

England has been confined to the question of its sanctification aand the divergence of opinions between the Sabbatarians and tchurch party, the latter being supported in large measure by th

When it comes to the question of the precise day and time forbegin tor,,ritness a disintegration in the otherwise cohesive Puritanar, th-e largest number of Puritans conrended for the change o

saturday to Sunday; and it will be useful to trace, very briefly,

development of what came to be known as the "transfer theory"'aEngland.Historically, the discussion in England about the change of th

into prominence through the influence of Thomas Cranmer (148the church in England rejected the authority of the Roman Chunecessary for English Christianity to develop a liturgy that wouldteachings and practices. Cranmer, Archbishop of (lantcrtrrrry froproduced the official service book (1549 and l5l'r2) ;rrrrl irrclrrrledTen Commandments.'I'he fburth comman<lrrrcnt in pirrtir ulirr waproblcnr, filr whctt I hc trrinistt:r' r't:pr:llt'<l it, tlrr' lrcoplc r cs;rorrtlt'<l



ear s o eep s . ques on o e observanceSrrlrllath then became one of crucial importance. Did the people's responsetlrrrt the church was obligated to keep the Sabbath of the Ten Commandm'l'here were those of evangelical spirit who argued in the affirmativrrrsisted that to deny the truth of the seventh-day Sabbath (Saturday) was torttockery of the "plain Word of God." Others maintained that this statementgt'rrcral recognition of God's authority and a call to worship Him and to se t aP,r'Iion of one's time to His glory. Peter Heylyn, the High Church historian,rrotice of the fact that neither the archbishop nor any of the other reforme;rrry intention of introducing the Jewish Sabbath when they included it ilitlrny.,a Perhaps he is right. The fact still remains, however, that forAnglicans the question as to whether they were really following the teachingllilrle or the authority of the Church of Rome still provoked their conscie

In the scramble for the control of church authority, the Catholics claimesrrrt:c the Roman Church "had displaced without quesrion the Sabbattlrt'r'efore its authority was supreme, and it could make other laws."2ur c joinder to this challenge, Cranmer pointed out rhat the Sabbath commandr orrsists of two parts, a physical and a spiritual, and that the spiritual aspectS;rlrbath cannot be changed.'?6 This gave rise to the concept of a "transfer thrvlrit:h meant that the Sabbath as a sacred institution was not necessarilv rela,r plrrticular day.27

But it was not Cranmer's influence that led the Puritans to their accep,rrrrl :rdvocacy of Sunday as the Sabbath rest. Undoubtedly, the decisive inflrrlrorr them came from Nicholas Bownd, to whom we have alreadyr clcrence. We deem it necessary to reintroduce him at this point in our disculrcrrttrse his propagation of the transfer theory was of decisive importan,liscrrssion of the Sabbath in the 1630s and the 1640s. In this connection, B.rr lvocated that "as it [the Sabbath] came in with the first man, so it must not glrut with the last man," that our Lord and all the apostles "established it by1,r ;rr:t ice," '?8 that if "Adam needed the Sabbath before the Fall, the world lostrrcctls it much more."2e

He builds what seems to be a convincing and solid argument for the BiS.rlrbath (Saturday), stating, "Now, as we have hitherto seen, that there ought.r S:rlrbath-day, so it remaineth that we should hear upon what day this Sa.,lrorrld be kept, and which is that very day sanctified for that purpose, For Irr rs not agreed upon among thep that do truly hold that there ought to\.rlrlr:rth, which is that very day upon which the Sabbath should always be." Btlr.rr 1;<les on to show that the Lord in His mercy did not leave man in anyr,'g;rr'<ling the specific day on which the Sabbath is to be kept. It is clear b( ,r'rrt'sis 2:3, where God "blessed the seventh day, and sanctified it," and in El'o: 10, where He declares that "the seventh day is the sabbath of the Lor( ,,rl." So then, "it must needs be upon that day, and upon none other; for thelrrrrrst:lf sanctified that day, and appointed it for that purpose, and none butlrr tlrc light of such plain teaching on the Sabbath, Bownd concludes tharrrrrt'ilson:lble for anyone to keep any other day and still expect to receivl,lcssirrg lionr Gocl that He bestows by virtue of His special promise to thosr ('v('r'('n('c I Iis Sabltath.

A lit'r'tlt't rying tlrc cndlcss c()nt r'()v('rsics surrounding the issue of the da

lll.r,



is to be kept, Bownd exclaims further, "Therefore we must needs ato be the singular wisdom and mercy of God toward his church, thusthe seventh day, to end the strife. For, as we in God's service, whenfrom his Word, there is no end of devising that which he alloweth not;upon everything, saving upon that they should; so in appointing thnot ruled by the Word, we shall find by experience that every day wiconvenient to us than that, at leastwise we shall seem to have as gokeep any other as the seventh." s'

It is quite clear that for Bownd, the Word of God was the onlysource for any change or transfer ofthe Sabbath to any other day ofthsince, as he explains, to deviate from the sure Word could lead to mithe Sabbath, it is both safe and right to remain faithful to what Godordained. He concludes that "thus we learn that God did not only blesit for this cause and so we see that the Sabbath must needs still be upoday, as it always hath been."3'?

Nevertheless, in spite of such statements as the foregoing, Boadvocated and taught that Sunday was the seventh-day SabbathSaturday.33 Here is his decisive statement in this regard: "But now co

very special seuenth day that we now keep in the time of the gospeknown, that it is not the same it was from the beginning, which Gosancttfy, and whereof he speaketh in this commandment, for it was tbefore ours, which in Latin retaineth its ancient name, and is calledwhich we also grant, but so that we confess it must always remain,changed any more, and that all men must keep holy thi"s seventh dother, which was unto them not the seuenth, but the first day of the weecalled many times in the New Testament, and so it still standeth in fare bound unto the seventh day, though not unto that very seuenth. Cotime, and persons by whom, and when the day was changed, it app

New Testament, that it was done in the time of the apostles, and bythemselves, and that together with the day, the name was changed, abeginning called the first day of the weeh, afterwards the Lord's-Day."

The foregoing is a very crucial statement, because it shows thewhich Bownd articulated his convictions about the change of tNotwithstanding his piety, one cannot avoid noticing how far hemoved away from his own norm, namely, the Word of God;considerable interest to note that in his complete argument for thelengthy to incorporate here) he relied more on church history thanOnly two scriptural references appear in support fbr his Sund

whereas he cites copiously from the doctors of the church and easources to substantiate his position.Despite what one says or how one wishes tojudge Bownd's work

dispute that his treatise on the Sabbath represents an entirely new phistory of the Sabbath in England and that it colored the wholeSabbath reform for more than three hundred years. -I'he book w:rs acmajority of the Puritans and became a source for tht'il iu llrrn)clrts ugitheir number who believed in ancl arlvo<:aterl tlr<'s<'v<'rrtlr rl:ry S:rlrl

Arrr<lng prominent sixtt'crrth-;tttrl st'vt'ttlr'('nlll ( ('nlrrr r' :r<lvor';tlS:rlrlr:rl:rri:rrrisrrr irr I,,rrgl:rn<l rvcrc l{i<lr;rtrl (lrccrrlr,,rrr, ltrr lr;rrrl ll:r



Bernard, and John Wallis, These and ot ers proclaimed t e rans erproposed by Bownd. On the whole, they were sincere individuals who tooktheir duty not only to guide and instruct in the proper worship of the truealso to rebuke and discipline persons who, in their opinion, failedrespect-as, for instance, by not properly observing Sunday as the Sabbathdetermination led the m at times to extreme measures that opened them tocriticism from their contemporaries. It should also be noted that like Bownlater advocates of a Sunday Sabbatarianism tended to use history, rathScripture alone, in their efforts to support the "transfer theory." 35

Some Representative Puritan Advocates of Saturday as the True SaWe must now turn our attention to the other group of Puritans who b

and kept the seventh-day Sabbath (Saturday). This group, as we havenoted, represented a minority among the Puritans. Nevertheless, they helto their position that the Decalogue was still obligatory for all men, and tdifference between the Old and New Covenants did not effect any changoriginal day of rest.

One of the earliest Puritan advocates of the Saturday Sabbath wasJohn(c. 1583-c. 1636). When he applied for orders in the Church of England,refused because of his advanced evangelical views. Trask left the estachurch and began preaching as a Puritan minister. Along with HamletJackstudied the Bible and became convinced that the fourth commandment rthe true and lasting Sabbath of God. Trask was successful in attractinggroup of followers who accepted the Saturday Sabbath. Because of imprisbrought about as a result of his acceptance and preaching of the Sabbathfor a short period forsook his Sabbathkeeping practices. But so 6rmly grwere his church members that his departure did not affect their belieSabbath.s6

A radical answer to the divisiveness within the Puritan camp camTheophilus Brabourne, who has been called "an able exponent of SabbathWhen in 1628 the Puritans were being forced away from the establishedthrough the influence of William Laud, there appeared in print a ddefense of the seventh-day Sabbath (Saturday) by Brabourne.sT Thisbeginning of almost a lifework of study and writing on the Sabbath. In the sthirty years, he produced four volumes defending the Sabbath of thecommandment. His second volume, which was dedicated to Charles I, wasA Defence of that most Ancient, and Sacred Ordinance of Gods, the Sabbath D

ln his-Church History of Britain, Thomas Fuller assigns the beginningrevival of the Sabbatarian controversy to i632 and represents Brabohaving "sounded the first trumpet to this fight." 38James Gilfillan declares tpublicltion "blew a blast in the ear of royalty itself, which compelled attentiprovoked immediate as well as lasting hostilities." 3' After establishing tfburth commandment is simply and entirely moral, containing nothingceremonial in whole or in part, Brabourne defends the position that Saturdseventh day of the week, must be an everlasting holy day in the Christianand that Christians are obliged to observe it. "I am tied in conscience," he d"rather to depart with my life than with this truth; so captivated is my conand cnthrallcrl to the law o[ my Ootl."'ttr

237







one another over the questions of the day and the manner of'kOne of the leading defenders of the Sunday position in AmeriShepard, who arrived in 1635, after suffering under ArchbishTheses Sabbatica,he presented his views on the morality, the changeand the sanctification of the Sunday Sabbath. His activitiesHarvard College in 1649, where he preached a series of sermons

By a consensus in 1648, the circuit of churches in the Neaccepted the Westminster Confession of Faith as their moduharmony with its principles continued to maintain its Sabbath

John Eliot, the apostle to the Indians, taught his converts"remember the Sabbath day [meaning Sunday] to keep it holy"szlived.

Sunday Sabbatarianism and the Seventh-Day Sabbath in the

In the Colonies there was Sunday legislation against the deLord's day, and the penalties for the violations of Sunday lawsheavy and severe. For example, Massachusetts in 1629 decreeshould cease at three o'clock on Saturday so that preparation forobservance would be duly carried out. In 1650, Connecticut passe

relative to Sunday observance and the prohibitions of certain acticonsidered to be out of harmony with genuine Sabbatarianisinstituted the death penalty for certain violations. In 1658,legislators ruled against the carrying of any load on Sunday and attof twenty shillings for such violation. In 1665, they declared that thchurch should be admonished, and if they persisted should be puplaced in stocks.5s

But as in England, so also in the New World the Puritan campso much on the question of the manner of sanctification and obSabbath as on the question of whether it should be kept on Sunday

Whether or not the stringency of Sunday legislation forced theAmerican Puritans to accept and honor Sunday as the Sabbatdispute. It is clear, however, that those who defended Saturdaminority viewpoint and were quite often considered as radicals annevertheless held firmly to the belief that their course of action wWord of God and was the logical outcome of its teaching. Therefoagree that the Sabbath was moral and eternal but that it was chseventh day to the first was to constitute a willfuldisobedience t

Historically, the Seventh Day Baptists appear to have been thEnglish Puritans who maintained the Saturday Sabbath positiSome of them had come to America on the Mayfi,ower. Indeed, fcentury and a half, both in England and in the Colonies, Baimportant role in the development of American Christianity andthe Sabbath. Inasmuch as their story will be given in the next ch263), only a brief outline will be presented here.

In 1664, Stephen Mumford arrived in Newport, RhodEngland and "brought with him the opinion that tlrr"l't'rr ( lornmawere delivered from Mount Sinai werc lrtot'irl ;rrrrl irrrrrrrrl;rlrlt', ananti-(lhristian Ix)wer whi< lr t:hlrngt'<l tltc Slrlrlr:rllr lrorn llrc s<'vt'nth

:,lo



of the week." Mumford soon found response to the propagation of hisviews among the Baptist congregation at Newport. Many members of thisaccepted his teaching, and this led to some degree of divisiveness. Finallwas a split in the congregation, as followers of Mumford separated themsI67 I to establish the first Seventh Day Baptist Church in America.u'

For many years after its organization, this Seventh Day Baptist ChNewport was the center for nearly all those who kept the Sabbath in Rhodand Connecticut; and the church grew both by the coming of Seventh Dayfrom England and by conversions to the Sabbath in the Rhode Island cAmong its members were several prominent public figures, one of whRichard Ward, governor of Rhode Island.

The Seventh Day Baptists became the main early champions of the SSabbath in the New World. The second branch of that church was also plaemigration from England. In 1684, Abel Noble, a Seventh Day Baptistfrom London, settled in Philadelphia, becoming the chief advocate of seveSabbatarianism in Pennsylvania.u6

SummaryThe attitude of the American Puritans toward the Sabbath is instruc

the present day, for it pinpoints clearly the grave dangers inherentauthority's attempting to legislate laws for the protection and proper obsof Sunday. The harshness and severity with which the Puritans sought toSunday observance were reminiscent of the religious intolerance ththemselves had suffered under Laudian prelacy. Life was uncomfortable nfor those who did not believe in any Sabbath but also for those who, bec"tender conscience," felt obliged to keep Saturday as the true Sabbatcontroversy and the sharpness with which the Puritans battled for the sanSunday has a special value even beyond their time, since it gives tspontaneous and unconscious revelation of the Puritan mind as it wrestlesproblems practical and theoretical, in an effort not merely to justify a polibattle down opposition, but to arrive at truth and agreement. To themind, there was a direct relationship between proper Sabbath observance aobedience. The sanctification of the Sunday, they argued, acted as a coragainst the worldliness of the masses while at the same time producingministry that encouraged families to bring up their children in a Christianmultitude of gross sins would be prevented and the discipline thatobservance required would help to produce not only good Christiansexemplary citizens.

In summarizing our discussion, one central point must be noted regthe Puritans' attitude toward an understanding of the Sabbath. Both in Eand the early American colonies, the essential claim made by the Puritansthey kept the Sabbath not to earn salvation but to honor and please Gexperience the blessings that a covenant relationship with Him gave.tried to show that for them their basic beliefs found their focus iunderstancling <lf the covenant, law, the authority of the Word of Gopersonal pir.ty. All of'these according to the Puritans held a direct relationthc Salrlrirtlr.

Wt' rrrlry r r )t irH r cc wit lr lrll t ht:ir t c;r<:lrittgs utt<l pra<'ti<'t:s itboltt the Sabb

tstsAil rr 'l.l I



have seen that they did not agree among themselves on thesesincerity of purpose and their determination to make relevantGod to keep the Sabbath should be taken with great seriousnessmatter of supreme practical importance, and not a subject for mor theological debate.

NOTESI A. H, Lewis, A Citical History of the Sabbath and lhe Sundq in the Ch*tian Church,2d ed.

o.213.' 2 [ohn Strype, Annak of rhe Reformation (Oxford, 1824), 2:668.s'lt;d., p.2'9'6. I t shou ldbe norid thrt Parliament'was driu"n ro Drr. this law because of

on a Sunday'in 1583 in which many were killed. This was interpreted as an act of God againsof His day bf rest.{ Bownd and two 1o three hundred other ministers were suspended by the Anglicainstigation of the queen and some eminent bishops, for their views ori the Sabblth. Theii liceaway and they were prohibited from conducting religious services in any other congregaSabbaurianteaching,healsorefusedtosubscribetoAlchbishopWhitgift'sthreearticles. l-Queen was supreme head of the Church: 2. That the Ordinal ahd the Book of Common Prcontrary to thi Word of God: and, 3. That the Thirty-Nine Articles of the Church of Englanagreeable to the-Holy S-criptures."-James Gilfillan, The Sabbath Viewed in th? Lighl of R76on(New York [862]), p. 66.

5 Nicholas Bowid,, The Doctnne of the Sabbath, plnine\ layed,forth, and soundly proved . . . (6 lbid.. oo.2.3.7 Tho;a's Fuller, The ChurchHistoryolBilain (London, 1868),3:158-160. Someof the

endorsed Bownd's position were Babingioir, Perkins, and Dod. These writers maintained theiwhich before the publication of Bownd-s Treatise they had published, and which in their esswith his. See Gerv'ase Babington, Worls 1 I 596); Williari Perliins, A G olden Chain (1597 ); and Jothe Ten Commandments (1604).

E This is language used in Fuller's descriprion, summarized above. See note ?..e Douglas Cam pbell, The Puitan in Holhnd, England, and Amrica, 4 th ed. (New Yorkf u Mauiice Ashley, T/re Seventeenlh Ccnlury (Lond,on, 1958), p. 25.ll ln t603 and even as tate as 1625, we siiil frnd clear evid.eice oI the performance of

entertainment on Sundavs.12 Peter Heylyn records that on the seventh of Mav, I603, lames so far vielded to th

proclamarion; not that the king's purpose was "to debar himselfoI lawful Pleasires on that ddisordered and unlawful Pastimel, whereby the Common people were wirhdrawn from theHeylyn,.The_Hittgry o[ thg Sabbath,.2d ed. (London, 1636),'p. 157, Heritage Room,.]amesUniv.ersity, Berrien Springs, Mich.

r5 Perhaps it is not too well known that the Bishop of Durham, Thomas Morton, had a cdrafting and-eventual execution of this document.'Accordinq to lohn Barwick, Morton'consulted with the bishop over the profanity and licentiousn'ess [har were done on thethereupon, retiring from fhe court at Flaughton Tower to his own lodsins at Preston. considerestrictlons, by way ofconditions, to be im-posed upon every man rhaishduld entoy ti\e benehe presented io thb King in writing the neit day, ahd which the King did uery *dll'approre osayingonly.hewould.alierthemfiomthewordsofabishoptorhewYordsofiKing.''SeeJohnBarMorton, p. 80, quoted in Gilfillan, ob. til., o. 84.

f] A' H. l-iwis, Spintml .Sabbathin (Plainfield, NJ., t9l0), p. tZt.15 Hevfvn. ob. cit.. D. 261.r n. H. Ta*ney, Religion and. rhe Ri:e of Cabitolsm (New York, lg26), po. 145. 146.fTGordonHarland,"AmericanProtestintish:ltsGeniusandltsProbleiri,"?ieDrewCatewat

73,74..18 Richard Baxter,,4 Holl Commonwealtt (London, 1659), p. 320, rare book collection,

Archives.., f e.;oh.

_O*.n, F:erritatioru Concmtng the Name, Ongiml Nature. IJse and Continuance(London, l67l), p.221, Heritage Room, fames White Librarv, Andrews Universitv.zuTheophilusBrabourne,ADelenceolthatmostAncient.andSatredOrdinanreol Cods,the8ff. 2r fuchard Bax te r., Lt[e ol Fatth (l7tndon, 1 64 9), p. 388; Thomas Shepard, Iirsa Sa bbatirucrare book collection, Universitv of Toronto Archives.

22 Shepard, op. cit., p. 8?.'. zJ

James D. Packer agrees with_this point oI view and claims that it was mosr noriccable irthe red_emp-tion-and restoration oI man. See lames D. Packer, "The Re<lcrrrpriorr and ResThought of Richard Baxter" (D^.Phil. thesis, Oxford University, 1954), pp. 332, 333. Uscdz{ Heylyn, op. tit., pp.23S-241..^^-.25 AhvaJohn Clarence Bond, Sablalh Hirtory-l. Belon lfu llryiuring ol Mulnt l)(norntn19221. o. 42

1d l.c*is, Sahbath and.5unr/at. p. 21,7.z/ Ilrrntl. oh. tit., tt. 4'.1?8 l|lrwrr<1.',,1r. ,rr., pp. li, 11.7" l.r'wrs, .\ohhtth tnl Trrr,/,rv. 1, l'7t'

'^t.t :,





CHAPTER 1)

The Sabbatb intbe Neut

W

Raymond F. Cottrell

EURSTto observe the seventh-day Sabbath in the New World we

I'had been compelled by the Inquisition in the Old World tChristianity. These "New Christians," who were still Jews at hecontinued to practice their own religion in secret, sailed with Columbexplorers on their voyages of discovery to the New World more thbefore the first Christian Sabbathkeepers arrived. In 1502 onCrypto-Jews, fugitives from the Inquisition in Portugal, applied for ato migrate to Brazil and became the first Jewish settlers in tHemisphere. In 152 I others accompanied Cortes on his conquest ofit is said that by 1550 there were more Spanish Crypto-Jews in MexiSpanish Catholics.

Jewishimmigrants entered Argentina soon after

first Jewish congregation in the New World, Mikveh Israel, waCuraqao, Netherland Antilles, in 1651.2 In Mexico, Brazil, and elsewhAmerica, Crypto-Jews who had reverted toJudaism or who were undof practicing their own religion in secret were burned at the stake.s

When the Portuguese took Brazil from the Dur.ch, in 1654, tJewish refugees fled the country and found refuge in New Amstrenamed New York), where they established the first congregatiAmerica, Sherith Israel.n Erelong synagogue communities were founcities as Newport, Rhode Island; Philadelphia, Pennsylvania; CharleCarolina; and Savannah, Georgia. At the time of the American Revol2,500Jews-resided in the thirteen Colonies. By 1850 sevenry-seven cohad been formed in twenty-one States.5 Permanent settlements werein Halifax about 1750 and in French Canada in 1759.6

The total Jewish population of the Americas in 1967 was ap6,952,000. Eighty-five percent of these lived in the United Stares, halNew York City. In 1978 there were 6,115,000 American.fews.T

There are three main branches of American.f rrrlaisnr-()rthocland Conservative. Orthodox.fews preservc thc tlrt:okrgy irrrrl trlrrlitWorld.f ewry. A<lhcrirrg strictly to tlrr.'lilrlrh:rrrrl l;ritlrlrrllyolrsclvirrglrtwslrtt<ltltt'tllr<liliorr;rl lrolytl;rystrrrrl lt'stivlrls,irrrlrrrlirrgtlrcS:rlrlr:rtlr,



fundamerrt:rlists o .f rr<laisrn. e orm Judaism, era e e anrecognizes only tlre 'l'orah as normative, but is ready to adapt it trequirements: fbr example, shorter synagogue services and use of the vinstead of Hebrew in the ritual. Reform Jews no longer believe inMessiah but still look forward to a Messianic Age. In belief anConservative Judaism is midway between Orthodox and Reform Jud

Many modern Jews are practicing or crypto-atheists or -agnostics.being aJew is more a matter of race, culture, and ethics than religion. Masynagogue for the major religious festivals, and perhaps on FridaSunday morning rather than the Sabbath, In some synagogues such aBeth Immanuel in New York City, largest in the United States, Sundare much better attended than those on the Sabbath. With approximacongregations, Orthodox Judaism is the largest of the three groups. Coand ReformJudaism have about half that number, almost evenly dividethem,8

First Christian Sabbatarians in the New WorldAs noted in the preceding chapter (p. 240), Christian observan

seventh day of the week as the Sabbath came to the New World with theNewport, Rhode Island, of Stephen Mumford, of the Bell Lane SeBaptist church of London, in about 1664. Finding none of his own faith,with the Newport Baptist church, and soon other members of the conjoined him in observing the Sabbath. Church leaders preached apractice and denounced those who observed Saturday as "herschismatics." Two families gave up the Sabbath as the controversy waand bitter, and eventually those who persisted in its observance were sbefore the church in an open trial and charged with teaching and practiciConvinced at last that they could not keep the Sabbath if they remainedof the Baptist Church, seven withdrew and, a few days later-Decel67l--entered into solemn covenant with one another as the First SeBaptist church of Newport. William Hiscox, one of Mumford's first contheir first pastor.e

In 1684 another English immigrant, Abel Nobel, settled in BuckPennsylvania, twenty-five miles north of Philadelphia. Coming in contSeventh Day Baptist from Connecticut, he accepted the Sabbath and penumber of his neighbors to join him in observing it. In 1702 Edmund Ddeacon and licensed Baptist preacher of Piscataway, NewJersey, discoSabbath and was influential in leading several others to acknowledge itst705 rhis group established the First Seventh Day Baptist church of Piwith seventeen members.

About the same time still other Seventh Day Baptist communities gthe vicinity of Philadelphia, Pennsylvania. In 1708 a Sabbathkeepimigrated from Newport to Westerly (later Hopkinton), on the mainlformed a new congregation there. The first Seventh Day Baptist congrNew York State was organized in Renselaer County, in 1780, by folk froIsland, and the first in (l<>nnetticttt in 1784, at New London. It was frcarly centers in Rhodc Islirrr<1, l\'rrrrsylvirnitt, ancl New.f ersey that thIirlklwcrl thc tirlt: of' Atttct'iclttt rrrigt lttiotr wcslwitt'tl.r"

:i,t5



As in England, Seventh Day Baptists in the New Worldispleasure of most other Christians because of the seventh-dwere subjected to fines and imprisonment for their faith." This wextent even in Rhode Island, where freedom of belief presumDuring the Revolutionary War, on the other hand, loyaltyprotecied the sanctuary of the mother congregation in Newpoiroops were being billeted in church buildings. Upon enterinSeventh Day Baptist church with this objective in mind, the Briti

noticed the Ten Commandments on the wall of the sanctuarymen to retire. He would not desecrate a house in which the sacwere written and honored, he explained."

The General Conference of Seventh Day Baptist

A yearly meeting of Seventh Day Baptist churches, convenedas early as 1696, was later transferred to Westerly. Delegates attenmeetingof September I l, 1801, at Hopkinton (Westerly), Rhode Iseven congregations and a dozen settlements of Sabbathkeepersand a membership of 1,03 l. This session adopted the desig

Conference and issued an urgent invitation to all of the "churchepeople of the same faith and order in the States of America" to meeyear later. The name Seventh Day Baptist was adopted in 1818.'

The primary objective motivating organization of the Genewas "the growing conviction among the active membership of ththe time had come when all Seventh-day [sic] Baptist churches shoactive and aggressive missionary work," meaning, specifically, proSabbath message.15 It was not until the sessions of 1817 and 18I8definite steps were taken to implement concerted evangelisTrustees and Directors of Missions was appointed, and local con

encouraged to constitute themselves missionary societies in ordereffectively to the Sabbath, each in its own vicinity. By this time thmembers in l4 churches.r6 In l82l The Seuenth-day Baptist MissionaIaunched, with the objective of disseminating information aSabbath, and in 1830 the Protestant Sentinel.In 1844 these wereSabbath Recorder, which has continued publication to the present tiGeneral Conference voted to publish a series of tracts, and in 1828American Seventh Day Baptist Missionary Society. The result of tactivities was an increase of membership to 3,400 in 27 churches bydecade."

In 1835 the Seventh Day Baptist General Tract Society wasthe followingyear a three-man committee was commissioned to wrimanuscripts for a series of missionary tracts on the Sabbath. In 1tracts were issued, in an edition of 2,000 each. In 1843 the nameGeneral Sabbath Tract Society, and in 1844 to American Sabbatwhich has continued to the present. In 1843 approval was givappeal to Baptists, urging them to accept the Sabbath. 1-wenty thothe appeal were printed, and the little tract was l:rlcr irrcor'1Sabbath tract series. By I ft50 t herc wcre sevcnI c(:n t it k's ir r t lrc sct it'olr tlrt' srrbict't lrir<l lrt'<'rr llrrlllislrr'<1.''



The 1843 session of the General Conference of Seventh Day

appointed November I of that year as a day of fasting and prayerproclamation of the Sabbath truth. A year later the I 844 session (Septeml5) rejoiced in an unprecedented, "deeper and wider-spread" interesSabbath and in the accession of converts to the Sabbath, "includingministers.".le Among these converts were Frederick Wheeler, a MeAdventist minister whose circuit included the Washington, New HaChristian church, and several members of his congregation. Two editorialMillerite paper The Midnighl Cry (September 5

and12, 1844) noted

thapersons have their minds deeply exercised respecting a supposed obligobserve the seventh day," and mentioned the Seventh Day Baptist agitatioissue. "We love the seventh-day brethren and sisters," the editor said,think they are trying to mend the old brokenJewish yoke, and putting itnecks."20 Nothing \ryas to be permitted to distract attention from the antireturn of Christ in only a few weeks.

Conducting the communion service one Sunday morning early iFrederick Wheeler, the Methodist-Adventist minister of the WashingtHampshire, Christian church, stressed the importance of obeyincommandments. Present was a middle-aged woman, Mrs. RachelSeventh Day Baptist, who later married Nathan Preston. In a subconversation with Pastor Wheeler she witnessed to her belief in the seventthe week as the Bible Sabbath, with the result that a few weeks later, in Mkept his first Sabbath and preached a sermon on the subject. By early 18of his Washington parishioners, including several members of the Farfamily, had begun keeping the Sabbath, and eventually Rachel Preston beAdventist.2' Frederick Wheeler was thus the first Adventist to observe theand she the first Sabbathkeeper to become an Adventist. These SabbathAdventists in Washington became the first Sabbatarian Adventist congrand eventually purchased the church building."

During the years prior to 1844, many Seventh Day Baptists hadapprovingly to the Millerite proclamation of an imminent Advent, and sshare with the Adventists their own conviction with respect to the Sabbasuch Seventh Day Baptist, who had listened to the Advent Message in 1844not accept it until October, 1851, was Roswell F. Cottrell, of Mill Grove inNew Yoik. He had always "believed in the personal appearing of Christ,"believed "was near," as he later wroteJames White, a founder of the SeveAdventist Church. But being deeply committed to the seventh-dayCottrell "saw the proclaimers of the Advent in darkness in regardcommandments of God, and bowing to an institution of Papacy." Itdiscovery of a group of Sabbathkeeping Adve_ntists, through-Ile SeconReuiew aita SaUOattr fi erald early in its 6rst year of publication ( I 850- I 85 I ),him to unite with the Adventists.23 Many other Seventh Day Baptists, suchSpicer, later followed his example, often doubtless for the same reason.2

Seventh Day Baptists could not conscientiously unite with Sundaykand the Millerite leaders, on their part, resented any diversion of attentithe Aclvent to llrt: Sabbath, which to them was an unimportant side issurcl:rtivcly li.w Sr.vcrrtlr l)ay Baptists be<:ame Millerite Adventists, or vice

247



Emergence of Sabbatarian Adventism

Acceptance of the seventh-day Sabbath in 1844-1845 by AdvFrederick Wheeler and many of his fellow parishioners in WasHampshire, proved to be a local phenomenon. Sabbathkeeping dthence to other Adventist individuals or groups, at least to any extebecome a matter of record. Acceptance of the Sabbath by a significathe early Adventists, scattered and without communication withcame gradually over the next four or five years. It was not until 18but identifiable group of Sabbatarian Adventists began to emerge.cause did not advance with us but little up to I849. At that time it begits progress has been steady and firm till the present,"James White w

The second Millerite Adventist minister to adopt the seventwas Thomas M. Preble, in the summer of 1844. Publication of hisSabbath in The Hope of Israel as A Tract Showing that the SeoenthObsented as the Sabbatlr in March, 1845, was of major importance inSabbath to Adventists generally.2T A few weeks laterJoseph Batesarticle and the ract, studied the matter carefully himself, anFrederick Wheeler specifically to learn more about the Sabbath. Itlargely through Bates's dedicated witness among his fellow Advenadopted the Sabbath. Asked "What is the news?" by a friend the dayvisit to the home of Frederick Wheeler, Bates replied, "The neseventh day is the Sabbath of the Lord our God." Bates devoted thehis life to proclaiming that news. A year later, in August, 1846, heown tract, The Seuenth-day Sabbath a Perpetual Sign.'" Also that yearSabbath to the attention of Hiram Edson,James White, and Ellento become Ellen White), thereby preparing the way for the crySabbatarian Adventism. *

This, Ellen Harmon's first encounter with the seventh-dayplace during the course of a visit to New Bedford, Massachusetts, in t1846 for the purpose of encouraging Advent believers in that city. BSabbath upon her, but she did not at that time see its importance, thierred in dwelling upon the fourth commandment more than thedays later, on August 30, she and.f ames White were married, and sothey studied Bates's pamphlet together, and in the autumn began tSabbath.2e

In a vision late the following winter, "a few months" after theirsaw Jesus raise the cover of the ark in the sanctuary in heaven, andshe saw the tables of stone inscribed with the Ten Commandmesurprised to see "a soft halo of light encircling" the fourth commshown "that if the true Sabbath had been kept, rhere would neverinfidel or an atheist." In response to the proclamation of the messagangel of Revelation 14, "many would embrace the Sabbath of thvision, emphasizing the perpetuity of the law of God, includingconfirmed her and her husband in its observance.3n The predicti<lwould embrace the Sabbath" was soon to become a rc:rlitv.

*.los<'ptr Bat<'s's parl irr thc tirrlicsl Iirrrrrulirlion ttl Atlvcrttisrrr'r rlirtirrrtivc S.rlrlrrrilr tlrrtl

rlix ( i.



The "Sabbath Conferences"

In response to invitations, James and Ellen White attended six (oraccording to some reckonings) important "Beneral meetings" in ConnecticuYork, Maine, and Massachusetts between April 20 and November l8-19Participants spoke of them as "general meetings" in view of the fact thatbelievers and interested friends in the general vicinity of each meetininvited to attend. They were also referred to as "conferences" (later "Sconferences"), but they were not conferences in the usual sense of the term.

purpose was to instruct those who attended on major points of doctrinedetermined, not to confer in order to determine doctrine. Those in atte"'were not all fully in the truth"'; "hardly two agreed"; "some wereserious errors, and each strenuously urged his own views"; others "lovtruth, but were Iistening to and cherishing error."3r

James and Ellen White and Joseph Bates were the principal speakermain subjects being the Sabbath, the third angel's message (Rev. l4:9relation to the Sabbath, and last-day events in prophecy. This was the "truth" in which these meetings established the scattered Advent believers.gained the victory," Ellen White wrote. "Our brethren renounced their err

united upon the thirdangel's message, and God

greatlyblessed

themand

to their numbers."32 It was in the setting of the third angel's message tSabbath became relevant to many Adventists and began to take hold of thgroup.

At each of the meetings differences of opinion and discord gaveharmony, and these scattered believers in New England and New York bfeel a bond of unity and fellowship. Sabbathkeeping Adventists, Jameswrote in 1853, had come from various denominations "holding different visome subjects; yet, thank Heaven, the Sabbath is a mighty platform on whcan all stand united. And while standing here. . . all party feelings areArthur Spalding estimates that there were at that time , all told, no more thhundred of these Sabbathkeeping Adventists, who formed the nucleus olater became the Seventh-day Adventist Church.3'

The Present Truth and The Adaent Reuiew

In November, 1848, Ellen White told her husband that he shouldpublishing a small paper to advance the cause of present truth.In response,White brought oui ttre first issue of The Present Truth in July, I 849. He laterthat it had nbt been his intention to "issue more than two or three numbereventually there were eleven, the last dated November, 1850'35

Articles on the Sabbath, fillingnearly

two thirds of thespace in the

issues (865 of 1408 column inches), traced the Sabbath back to Creatipresented its immutability. It had not been changed, could not be changwas therefore still binding. The first two issues dealt exclusively with the Slater issues touched also on Christ's ministry in the heavenly sanctuary, thangel's message, and the "shut door." The article on the sanctuary presenSabbath of the fourth commandment in that setting, while that on the thirdn)essage presented the Sabbath as the great test that would signify God'pcoplc prior to thc retrrrn ofJesus, which was considered very imminent.s1r;rrli<'rrlar;rrliclt'w:rs;rrl<lressed.specific;rlly to fir.st-rlay A<lventi.sts. 'l'wo yea



James White wrote that "in the fulfillment of the prophecy of Rev. xiSecond Advent movement, the 'commandments of God' hold a plagreat testing truth,just before the Son of man takes His place on thereap the harvest of the earth."3?

Introducing the first number of The Present Truth, James Whiteseveral months he had been "burdened with the duty of writing, athe present truth for the scattered flock" of Advent believers. He idkeeping of the fourth commandment" as all-important present truth.senience he hastened to add that "this alone, will not save anyone."the little journal, together with the fact that it was devoted primarifrrst two issues exclusively-to the seventh-day Sabbath, tacitly iSabbath as uppermost in the minds ofJames and Ellen White as "pfor that time. The Sabbath was still "news," as.|oseph Bates had descyears before.

The influence of the Sabbath conferences andThe PresentTruth iAdvent believers is also evident in letters from readers. Some of thesfrom persons ministering to the "little flock scattered abroad." Othesome who had accepted present truth-the Sabbath and the third ang

There were also announcements of further "conferences," in 1849various parts of New England and New York.

In a letter from North Paris, Maine, dated October 16, 1849, andThe Present Truth in December of that year, J. N. Andrews wrConference recently held in this place, resulted in much good." "Err"painful" views had Iong separated "the brethren" in that viciconference had united them "in the great and important truthsconcludes: "How important it is, beloved brethren, in this, our finalthe dragon, that we be found UNITED in'the commandments of God anof Jesw Chnst."'

On the same page of that issue, another correspondent in Vermbeing "very much encouraged in view of what is being donepublications"; he tells of neighbors embracing the Sabbath as a res"your little paper." 3e Another reader reported that "the present statin this part of the State is cheering. Our last conference, held April 2one of the best I ever attended. The brethren all seemed to be vertruth." Another group in Camden, Maine, he says, "have lately eSabbath." They had been "scattered and torn" by various errors, buthave produced "a strong union" among them.{o

The Sabbath doctrine proved to be the catalyst needed to unite

Advent believers and to weld them together as a coherent, cohesiveto 1848 Sabbath observance among them had been a matter of personand practice on the part of a few individuals. By late 1849 it haaccepted norm among those Adventists who later adopted the namAduentist.at In 185 I Ellen White wrote: "God's people are coming intthe faith. Those who observe the Sabbath of the Bible are united inBible truth. But those who oppose the Sabbath among the Advedisunited and strangely divided." " In the final issue <>l'l-hr I're.seril7-rof that as lreing the "gathcring tirne" irr w]rir:lr (lo<l prrr'1rost'<l torcrlniurl <ll'llis pt'o1>lt'." Iiot'tlris t'('lls()n tlrt'y slrorrkllrt'"ttttilcrl;rrt<l



work" of spreading the truth. Also for this reason "it . . . [was] necessary ttruth should be published in a paper, as [it had been] preached."a"gathering" and unification was largely accomplished through the Sconferences of 1848 to 1850 and publication of The Present Trith.

The Sabbath was thus, in a very real sense, the unifying facror aroundthe seventh-day-Adventist church came into being, and ii is still a porenthat.binds- together the Adventist people around the world, tranicendbarrjers of nationality, race, language, political ideology, and economic stlevels all barriers and makes the most diverse people one in Christ as has nelse in the history of the world.. curiously, between Numbers l0 and ll of The Present Truthaa Jamesbrgught out the five regular issues and two extras of another peiiodicAdvent Revieru. The fact that he did not incorporate its articles into further isThe.P.resent Trutfr points to the unique role he conceived for each journal, oharbinger of the Sabbath and the other of the fact that these ardent Sabbawere still dedicated Ad,uentists. They "were now carrying forward rhe rprophetic truth once held aloft by the enrire body of Adventists priorimmediately following the great disappointment," he wrore.45 Thus, publiof The Aduent Reuiew at this juncture brought these two major facets of Sabb

Adventist belief back into balance.This was the prelude to White's publication of volume 1, Number l,Second Ad.uent Reaieu and Sabbath Herald (now the Aduentist Reuiew), in Nov1850, the same month in which the final numbers of both The PresentTruthaAduent Reuiezu appeared. That must have been a busy monrh forJames Whitmerger of the Sabbath and the Advent in one publication made seueAdventism a permanent entity on the religious scene. It found expressioeleven years later, in the choice of the name "Seventh-day Adventist." P186 I those who adopted the name identified themselves, and were spokeothers, variously as "the little flock," "Second Advent Sabbath Ke

"Seventh-day Advent people," and "Sabbath-keeping Adventists."a6

Deserving of special mention among the multiplicity of Adventist ptions on the Sabbath wasJ. N. Andrews'classic Harlory of the Sabbath, first puin l86l and revised and reprinted repeatedly for more than half a centufourth edition was coauthored by L. R. Conradi). This volume representmore mature development of his series of articles in the Reuiew in April an1853.n? InJanuary, l854,James White announced his intention to publishof twelve to fifteen Sabbath and Advent tracts of 32 to 100 pages each. Thfour of these were ready in August,as

Determining l{hen to Begin the Sabbath

Sabbathkeeping Adventists were agreed on the binding force of the Scommand and the proper mode of Sabbath observance. Examining the Scrifor themselves, they concluded that the Seventh Day Baptists were right omatters and followed their example in everything except the point of wbegin the Sabbath. The latter observed the Sabbath from "even to even,"they define<l as from sunset to sunset.as "With the Seventh Day Baptists,"farncs Whitt', "we agree on the institution, design, and perpetuitySalrlratlr.""" llrrt lr rrr:rjority ol'Atlvt:ntists, irr accepting the Sabbath fro

ll5 I



Seventh Day Baptists, had evidently missed t e c n o o evThus it had been with Joseph Bates, through whom the SabbatAdventists and who began the Sabbath at six o'clock FridaAdventists were beginning it at sunset, and still others at midnigSaturday morning.5'

Obviously this diversity of practice on so important a mcontinue indefinitely without affecting the unity of the fledglingmirabile dictu, the Sabbath had brought about, Fearing such a diviissue "could be settled by good testimony," in August, 1855, Jam

J.N. Andrews to make a thorough investigation of the matter

article on the subject for the Reaiew. Andrews was already recogniBible scholar.s2

Andrews'review of the evidence appeared at length (72 columReuiew for December 4, 1855. In the Reiiew forJune 2,1851, he hsix o'clock Sabbath, but now, following a detailed examinationevidence for sunset as marking the beginning and end of each day,the Sabbath, he concluded that there is no Biblical evidence wo'clock as "even," in the expression "from even unto even, shall yesabbath." Citing Putnam's Hand Booh of Useful Arb that clocks aninvented in 1658, he commented with typical New England logic twere indeed the proper time to begin the Sabbath, then "for nspace of 6,000 years the people of God have been without thewhen the Sabbath commenced." Impeccable logic

In an accompanying note Andrews announced that for him "tinvestigation is the firm conviction that the commencement and cl[and thus of the Sabbath] is marked by the setting of the sun." "TBaptists have always held to this doctrine," he explained, "buhappened to meet with their views. Had I done so, I should not haerror on this subject." "Besides this, as I now learn, a considerablebrethren have long been convinced that the Sabbath commence

Later Contacts \{ith the Seventh Day BaptistsDuring the thirty-five years from 1844 to 1879 a more

relationship prevailed between Seventh-day Adventists and SevenThe first official contact between the two groups came with a lRogers, "corresponding secretary" of "the Seventh Day BAssociation," toJames White as editor of the Reaiew datedJuly 2been commissioned "to correspond with the Seventh-day AdveIearn their faith." James White published his response to RogeReuiew two weeks later.un

In 1869 a friendly overture from the Seventh-day AdConference, then in its sixth year, elicited "a fraternal reply" fromBaptist counterpart, which in turn appointed one of its number athe next meeting of that body." In 1870 Roswell F. Cottrell reportethat he attended their General Conference session in Little Geneand had been "courteously invited by vote to take part in their dethe same session they voted "co-operation with the Scvt'rrth-<laywithout compromising <listinctive principles," lltrt trrlrk'r[ "lr rrr

252



(lelegate to the Adventist Conference."uu Over the next ten years SevenArlventistleaders such asJohn Nevins Andrews, Uriah Smith,James White,I I. Waggoner were commissioned as representatives to the annual Sevenllaptist General Conference sessions, where they were always cordially wel:rnd seated as delegates. The Seventh Day Baptists reciprocated, an<lclegates were as cordially received and welcomed by the Adventists. Repthe "prosperity" attending the work of the Adventists were met withresolutions "expressing fraternal joy."s0 This interchange of delegatr:ontinued intermittently to the present time.

Certain unfortunate incidents, however, involving a few overzAdventists acting on their own initiative, gradually drove a wedge of sorts bSeventh Day Baptists and Seventh-day Adventists. The years 1850 twitnessed relatively rapid growth of Seventh-day Adventists, and an occloss of Seventh Day Baptist members to the Adventists. "This loss might havsustained with a minimum of misunderstanding" except for several instan(he traumatic breakup of a Seventh Day Baptist congregation by Adventistst:rude tactics aroused distrust and resentment that lingered for many ye

The most blatant such episode occurred one winter day in 1855 wAdventist, D. P. Hall, appeared at the Hayfield, Pennsylvania, Seven

llaptist church and challenged all comers to a rousing debate. The resultsplit in the Hayfield church that left bitter feelings on both sides. Several SI)ay Baptist congregations were thus weakened by a loss of membersAdventists, and some disbanded altogether. It was often the case, however,r:hurch was already weak as the result of internal strife or a lack of leaderrloctrinal cohesiveness. Articles about "sheep stealing" appeared in the joon both sides."

A number of years later,James White included the following reflection:<leeply regretted the havoc made in some of the S. D. Baptist churcI'ennsylvania, more than twenty years since, by men who do not now stand

I,irr while that work weakened the S. D. Baptists, it brought but very little st(o our cause,"'u'White expressed the sentiment of responsible Adventists when he

"'Both bodies have a specific work to do, God bless them both in all their effoits accomplishment. The freld is a wide one. And we further recommeSeventh-day Adventists in their aggressive work avoid laboring to buSeventh-day Adventist churches where Seventh Day Baptist churches are acstablished. If ministers or members from the Seventh Day Baptists regard(luty to come to us, under the impression that they can serve the causebetter, we shall give them a place with us. But we see no reason why there sh

any effort put forth on the part ofour people to weaken the hands ofour SDay Baptist brethren, in order to add to our numbers from those who weretrs in revering the ancient Sabbath of the Lord."60

The Seventh Day Baptists in Later Years

During the second half of the nineteenth century.the Seventh Day Bcontinuerl iir cxpcricnce a gradual increase in membership until, by the cenol tlrcir (icnt'r:il (lorrfi'r'cnle, in 190 l, it stood at9,257; since then it has<lt.<:lint:rl, lrrrrl irr l'l)7lJ stoo<l llt 5,1:]().or l)uring the nitretecnth (tentllr

:25:t



operated a number of seminaries, colleges, and one univerUniversity-but these educational institutions have been either dissecularized,62

The Sabbath is the only significant point of belief on whichSeventh Day Baptists differ. One contemporary Seventh Day Brefers to it as the "only just reason for our denominational existefrom other Baptists."63 Their zealous endeavor, especially over theand a half, to inipire among fellow Christians of other faiths an appreseventh-day Sabbath is worthy of commendation. But their dwindliship over the past eight decades suggests that the Sabbath alone doesufficient incentive to attract members and to maintain a separate deexistence. Only as one important facet of Bible truth along with oththe Sabbath be understood and appreciated in its true perspectivminds and hearts on any significant scale.u' Their l80l membershmore than I ,130 peaked a little more than a century later at somethi9,300uu-an average gain of approximately eighty members per yethe growth rate of either the United States or the world. Since thcentury their membership has decreased back to approximately itPerhaps the major success of their three centuries and moredenominational witness in the New World was the acceptance of thefew Millerite Adventists during the 1840s.

Other Sabbathkeeping Sects

Distinct both historically and administratively from regularBaptists are about 150 German Seventh Day Baptists, the remnanorganized in 1728 (they established themselves in Ephrata, Pen1732),with roots in the Old World. In belief they are similar to the Dwhom their founder was associated prior to that time. They practiceand celibacy.6?

A number of small Christian denominations or groups observday of the week as the Sabbath. Two of these grew out of the SeMovement of 1844-the Seventh Day Church of God (Denver), withmembers, and the Church of God (Salem, West Virginia), with aboformer originated about 1900 and the latter in 1933. Related to thegroup is the so-called World Headquarters of the Church of God iIsrael, led by the late A. N. Dugger. Based in Portsmouth, Virginia, iof God and Saints in Christ, which was established in 1896 and imembership of about 38,000.68

A more recent group that observes the seventh day of the week a

is Herbert W. Armstrong's Worldwide Church of God. Originallyunited with the Church of God in Oregon, and in 1934 began a ralater incorporating under the name Radio Church of God. In 1968 tchanged to Worldwide Church of God. With headquarters iCalifornia, membership has been reported variously as between100,000. (In 1978 Armstrong's son, GarnerTed, broke away to founof God, International.)6e

The Strangite Church of Jesus Clhrist of' l,irttcr'-tliry Srirrts,Wisconsin in I 844, in I 980 lra<l pcrlral;s ll(X) rncrrrllt'r's. I I r llr irr rs to llt:

25.r



.f . Strang, is the only legitimate successor to Joseph Smith. In several rincluding observance of the seventh-day Sabbath, Strangites differ froMormons.To According to the Book of Mormon the seventh day is the Sabbthe Mormon Church explains that it is impractical to observe Saturdamodern world.

Finally, there is a seventh-day Pentecostal group of about 25,0headquarters in Brazil known as the Adventist Church of Promise, orga1932 and consisting of some 500 congregations in various countriesAmerica.Tl

Adventist Indebtedness to the Seventh Day BaptistsThe extent of Adventist indebtedness to the Seventh Day Baptist

understanding of the Sabbath is evident from the constant use made ofDay Baptist publications, especially their Sabbath Tract Series, during tyears of the church. "The writings of the Seventh Day Baptists have beencomfort and strength to us," wroteJames White in 1853.?'?

On page 7 of volume l, Number l, of. The Second Aduent Reaiew andHerald (November, 1850) appeared the editorial note; "We call special attethe brethren to the articles, in this number from the publications

Seventh-day Baptists [sic]. They are clear, comprehensive, and irrefutaintend to enrich the columns of the Reuiew and HeraLd, with extracts froexcellent works on the Sabbath.

"We also design to get out a large pamphlet, containing the samefrom their publications, that we publish in this paper. Such a work, judicirculated, will certainly do a great amount of good."7'

The fi rst number of the Reuiew contains four such reprints, which fi ll I166 column inches, fully three fourths of the space. The second iDecember, contains one Seventh Day Baptist article on the Sabbath, and obyJ.N.Andrews andJoseph Bates.Ta The twelve issues of volume I devo

column inches to the Sabbath, or 38.5 percent of the space. Of this, 399inches were from Seventh Day Baptist sources and 370 by Adventist authorand 18.5 percent of the total, respectively. This clearly reflects the extent tpioneer Adventists were indebted to the Seventh Day Baptists funderstanding of the Sabbath.

On the front page of Number 6 is a poem of seven stanzas, " 'It's Jewidefense of the Sabbath, by former Seventh Day Baptist Roswell Fenner CAt the same time Cottrell had sent Reuiew editor James White a copeight-page rract he had written about the Sabbath-A Letter to the Disciplfora. Of inis tractJames White wrote in the same issue of the Reuiew: "We

is uery good, and hope to be able to publish it entire, soon." It appeared twlater in Number 8, six months before the author became an Adventist.T6next forty years Cottrell contributed 1,692 articles and other items to thand was iisted as a member of the original "Publishing Committee," wiAndrews and Uriah Smith, and later as a "corresponding editor." 7' Manarticles dealt with the Sabbath, which ever remained a precious treasureRepeatedly, through the columns of the Reaiew, he appealed to his "dear"Scvcnth Day Baptist "brethren" to espouse the Advent hope, as he had

2l-r5



The Sabbath in Adventist TheologyConsideration of possible alternatives to the events of' history

between what actually happened and what might have happened-isway by which to estimate the meaning and importance of those eventhe Sabbath there obviously would not be a Seventh-day Adventist Chwould have become of the mid-nineteenth-century Millerite Advbecame Sabbatarians had they not accepted the Sabbath? And whatbecome of the Seventh Day Baptists had they, as a body, accepted theimminent Advent? Answers to these hypothetical questions can be infthe relative success, over the years, of Sabbatarian Adventism, non-SAdventism, and non-Adventist Sabbatarianism-that is, from aperspective, of the Advent and the Sabbath in a symbiotic relationseach apart from the other. More important than either of thesehowever, is the meaning and importance of the Advent and the Sabbother in Seventh-day Adventist theology, and thus to the church in its lifand witness.

Sabbatarian Adventists emerged as a discrete, identifiable group ithe relative strength of the three religious groups in that year is taken acomparing their relative viability over the intervening years, as detmembership growth. Other significant factors have, of course, beeespecially (l) prophetic guidance in the life and work of the churchAdventist concept of world mission.

Post-1844 Millerite Adventists who did not accept the Sabbathcoalesced into three groups extant in 1980-The Advent Christiwith approximately 30,000 members; the Church of God (Abrahawith about 6,500; and the Primitive Advent Christian Church, witha total of some 37,000 members.?e This total represents slightly morpercent of the 3-million-plus worldwide membership

of Seventh-day AFrom this we might conclude that Adventism with the sabbath has bemately one hundred times more effective than it has proved to beSabbath.

The significant theological difference between Seventh-day Advseventh Day Baptists is, of course, emphasis on the imminence of the A1849 Seventh Day Baptist membership of 5,949 far outnumberSabbatarian Adventists, of whom there were about 1008'-a ratio of betto l. Or we might say that there were 0.017 times as many Sabbatarianas there were Seventh Day Baptisrs. In 1978 Seventh Day Baptist mstoodat5,l39(8 l0lessthanin 1849),s'?andthatofseventh-dayAdventithan 3 million, a ratio of 584 to l. Accordingly, the Sabbath with theproved to be 30,647 times more effective than it has been without th

Thus on a strictly empirical, historical basis, the Sabbath and the APrgyeq to be of significant importance to each other. Evidently the merSabbath with the hope of an imminent Advent during the formative ye1849 was a theological and religious evenr of the first magnitude,rdsum6 of the interrelationship between the two in the formSeventh-day Adventist theology during those years is of'major ilnlx)sttrrly of-the hist<lry o['the Sirllb:rlh. It nray, as wt'll, poirrt tlrc wily t() iul

ll ir( i



eff'ective witness to the Sabbath in years to come.To begin with, during those formative years Adventists tested the S

Day Baptist concept of the Sabbath by the Bible and adopted it as their ohistoric Seventh Day Baptist thought, the fourth precept of the Decmemorializes the Creator-creature relationship, which is of ultimate impoto our very existence. At first glance the Sabbath appears to be an arcommand, that is, an expression of the authority of the One who gave it aone whose inherent moral quality is obvious, as with the prohibitionsmurder, adultery, and theft. Recognition of the Sabbath is theref

acknowledgment of God's authority as Creator, on an even higher levcompliance with the other nine. It is a test of a person's recognition of hisand his attitude toward Him. With this purpose in view, God intended the Sfor all mankind, for all time. God has never altered the Sabbath command,is, in fact, inherently unalterable. Any attempt to change it constitutes achallenge to the authority of the Creator. In Seventh Day Baptist thouSabbath is also destined to play a key role in the great future eschatologicawhen truth will be in the balance, Finally, "the rest of the holy Sabbath"earnest to God's people, of the eternal rest, which is reserved for thheaven," an earthly "type" of that heavenly "antitype."s

Adventist appreciation of, and reliance on, the extensive Seventh DayIiterature about the Sabbath available to them during the years 1846 to 18already been documented. Those pioneer Adventists adopted the SevenBaptist exposition of the Sabbath in toto and gratefully acknowlegeindebtedness to the Seventh Day Baptists. But the Sabbatarian Adventist cof an imminent Advent meant that they could not be content to let mattethere. In effect, Seventh Day Baptist theology of the Sabbath devoted mostime to looking intently into the rearview mirror of history, while the Advenkept Adventist eyes fixed on the road ahead. Adventist conviction with resthe fundamental validity of the 1844 experience despite the disappoint

conviction that came as a result of their study of Christ's ministry in the hesanctuary, led to a comprehensive and coherent theology of the Sabrelation to the Advent. They incorporated this theological stance at once ititle chosen for their publication, The Second Aduent Reaiew and Sabbath Herala decade later into the name Seventh-day Adventist.

The first step in the theological departure of what were to bSeventh-day Adventists from the rest of their disappointed Advent brethreplace the morning following the bitter disappointment of October22,1844.flash of light it came to Hiram Edson's mind that the "sanctuary" to be "cleon that memorable day was not this earth, as the Millerites had supposed,

sanctuary in heaven in which Christ, since His ascension, has been ministeHis people here on earth the benefits of His infinite sacrifice of love.sn Foryears after I 844 the other Adve ntists worked on the basis of the idea that thethey had anticipated-the Iiteral appearing of Christ in the clouds of heavecorrect, but that they had been mistaken in figuring the time aspectprophecies. As a result they set one date after another for Christ to come(lrosier anrl those who accepted his explanation regarding the sancthr:aven, Milk'r itt' A<lvt:ntists had been right with respect tothe time but wron

tsts^ll r / 257



the nature of the event, specifically with respect to the identity of ththat was to be "cleansed." Nowhere in the Bible could they fsuggesting that the sanctuary of Daniel 8:14 is this earth, wherTestament, and most particularly the book of Hebrews, is replete witof a heauenl\ sanctuary operating since Christ's ascension.

This concept of the sanctuary protected those who accepted it atime setting, and drew a sharp Iine of distinction between theAdventists. But even more important, it directed their attention to tand the Sabbath. In Ellen White's vision in the late winter or early smentioned earlier, she saw Jesus standing by the ark in the heaveBefore her eyes He opened the folded tables of stone on wCommandments were inscribed, and a halo of light encircled theunderstood this emphasis on the fourth commandment as divine cothe seventh-day Sabbath and was confirmed in her own acceptanSabbath was thus linked to the sanctuary in heaven. In an editorial i1854, Reuiew entitled "The Relation which the Sabbath sustains to otPresent Truth," Uriah Smith wrote:

"The sanctuary and the Sabbath are inseparably connected. Whthe truth of the first must admit it also of the second: the sanctuaryark, the ark contains the law, and the Iaw contains the fourth counabolished and unchanged." "No truth need be more clearly demothat the Sabbath of the Lord, instituted and given to man at Crbinding upon the whole human family. Perhaps no truth can bedemonstrated." "Especial attention should be called to this pointdaYs." tu

The imminence of the Advent gave point and urgency to th"present truth," which had been lacking in the Seventh Day Baptist wi1850 Ellen White wrote: "I saw that the time forJesus to be in the mwas nearly finished and that time can last but a very little longer. . .time is very short, and will soon be over." "'Time is almost finished.angel,'Get ready, get ready, get ready."'87 It was this concept of aAdvent that gave particular point and urgency ro the Sabbath,intensified by the discovery, a little later, of its relationship to themessage of Revelation l4:9-12.

Adventists had already identified the proclamation of Christ's cowith the fulfillment of the first angel's message of Revelation l4:"midnight cry" during the summer of 1844 as the historical countsecond angel's message in verse 8. The first angel summons all men eworship the Creator, whose work of creation the Sabbath memorialisecond warns against popular rejection of that message. But therangel with a warning against the mark of the beast, which they undthe satanic counterpart of the seal of God. Identifying the seal ofSabbath, they concluded that the mark of the beast must be Satan'Sabbath. Furthermore, inasmuch as the first angel announced the hjudgment, and inasmuch as John presented the coming of Christimmediately upon the proclamation of the messag(' hy tlre thirconcluded that the Sabbath was t() be the grcat lin;rl rt'st ol l<lirnmediately preceding (lhrist's <:orning, wlrirlr tlrcy took to lrt'vt'r'

251.1



Those who accept these messages are said in verse l2 of the chapter to be kthe commandments of God along with their faith inJesus Christ as man'sfrom sin. The Sabbath, they concluded, was thus implicit in both the first anmessages.

A few years later Ellen White wrote: "Separate the Sabbath from theangels'] messages, and it loses its power; but when connected with the mesthe third angel, a power attends it which convicts unbelievers and infidelbrings them out with strength to stand, to live, grow, and flourish in the

Substitution of thelaws

of men for the law of God, she wrote, is to be the vact in the drama of the great controversy between good and evil.8n With ththus clearly drawn, all who sincerely love God will have received Hisapproval, and those who submit to human requirements opposed to the diviwill receive the mark of the beast foretold in Revelation l3 and 14. Evethere will be a universal decree imposing the death penalty on those who peobserving the Bible Sabbath instead of honoring the first day of the wee

As indicated in the foregoing, the second advent of Christ and the Swere bonded together in Adventist theology in an inseparable, symbiotic uwhich each was dependent on the other. This union of the Advent aSabbath in the setting of the everlasting gospel (Rev. l4:6) and the imminenof divine judgment (verse 7) is the constitutive dynamic of Seventh-day Adtheology. Adventists often refer to those who convert to the church as "acthe third angel's message" or as "accepting the Sabbath"; both expressicommonly used for becoming a Seventh-day Adventist. This understanScripture made the Sabbath "present truth" during the years 1846 to 18supremely important sense, and gave it an ultimate importance it never hSeventh Day Baptists. It is also an important factor in the phenomenal groSeventh-day Adventists and for their high level of dedication.

This emphasis on the eschatological significance of the seventh-day Sexplains its major role in Adventist theology. It was the catalyst that brouscattered Advent believers of pioneer days together and that still today tranall social, economic, racial, and national barriers, uniting Adventists arouworld in a bond of loyalty to Christ and to one another. The name "SevenAdventist" aptly expresses the rarson d'Atre of thechurch and the reason formember of the church.

Relevance of the Sabbath: a Positive Perspective

Traditionally, and almost exclusively until recent. years, it has been custto emphasize observance of the Sabbath as man's proper response to acommand, as an obligation. God commands; it is our duty to obey. Contemliterature on the Sabbath, however, emphasizes its positive aspect, as a grprovision by a wise Creator designed to meet an inherent need of createdeven in a perfect world. From this perspective the Sabbath is the same, andduty with respect to it is the same. But instead of more or less rote compliankeeping it only, or primarily, because God requires it, there is emphasisCreitoi's purpose in giving man the Sabbath, on its intrinsic therapeutic.and on a., i.,telligent, appreciative observance of it. The balance in thiperspective has been aptly and tersely expressed by AhvaJ. C. Bond: "It isSal>l>;rth; Ilt'rrratle it....ll is trttttt's Sabbath; he needs it."''



Overemphasis on the traditional perspective of the Sabbath tdistorted view of God as an arbitrary being who is pleased tobeings with restrictive requirements designed to impress them wHe is God. Thus conceived, Sabbath observance tends to deworks-righteousness device by which the Sabbathkeeper hopes timpressing God with his dutiful obedience. Such observance tpurpose it was designed to serve. The new perspective of the SabbGod as a gracious person infinitely concerned with the happiness

of His creatures. Mature Sabbath observance requires an underCreator's purpose in consecrating it as holy time, and a choice tobecause man's creatureliness obliges him to do so but even morational, responsible being he purposes to enter fully into the Creapurpose in giving him existence and being. This point of view maeven more important today because it provides an ideal therapeumodern man to cope with the frenetic rush of the materialismodern world.

Although more detail on this subject will be furnished in the tPart III of this volume, brief mention may be made here of several

recent years have ably presented this new perspective of tperspective whose newness consists more in emphasis than contJewish rabbi Abraham Joshua Heschel has had consider

Christian as well asJewish thinking through his book The SabbathModern Man.e2 Inasmuch as Heschel will be discussed in greatchapter (see Branson, pp. I5-2I), it will suffice here to say thastresses the Sabbath as "holiness in time," and that he also refers to thsanctuary which we build, a sanctuary in tirne."e3

A second writer deserving brief mention here, though hesome further attention in a later chapter (see La Rondelle, pp.25-Day Baptist

Herbert E. saunders. This author, in his bookrhe saCreation and Re-Creation,n' refers to the Sabbath as a "perfect link beour race," a constant reminder of the Creator's interest increatureliness in relation to Him as our Father.eu For Saunders, theat the apex.not o^nly of God's creative activity but also of His redbeing a symbol of both.e6 Indeed, the sabbath highlights rhe persoworth of man, and frees him from rhe tyrannt of the worid.r,

A third writer, whose recent work on the theology of both tSecond Advent deserves somewhat more extended t#atment hehe is not treated elsewhere in the present volume, is Seventh-dayKubo. In his God Meets Man: A Theology

ofthe

sabbath and seconddiscusses the Sabbath under three main headings: "The sabbath"The Sabbath as Redemption," and "The Slbbarh as Furuhighlights, as does Heschel, the concept of holiness in rime.rminteresting is Kubo's treatment of the Sabbath in relationship to rtells us, for example, in connection with a chapter on

- "ThJustification," that "when man ceases from his wrlrks, lrc nrrrst comthey are not so important nncl that even t[r()ul{lr lrt'slops tlrern,lll()ves <ltt withottl ltirrt ot'his works"; tlr:rt "it is (lorl :rrrrl wlurt IIvitlrl."Ktrllorr<ltlstlrrrt"tlrcSlrlllr:rtlrrrrrrlcrstoorl;rstlr:rt wlritlrstrilrs



and our autonomy before God provides no opportunity for self-justificationis "truly the sign of God's grace and sovereignty, and of man's receptiodependence."'o'

When dealing with the Sabbath as "The Sign of Redemption," Kubothat "the Sabbath has no meaning at all unless creative power accomplisresults in the life of the one who observes the day. Holiness of being mustholiness of time." '02 And in dealing with the Sabbath in connectiosanctification, Kubo points out that "in our present world the Sabbath conus as God's challenge to our seriousness in accepting Christ. Since a largethe world structures its life and business around Sunday as its rest day, obserof the seventh-day Sabbath today demands a radical, conscious, delidecision to follow Christ. Some such demand is always present in Chconversion."r03

Kubo recognizes that the "priority of justification is fundamental,"that we "must ever keep in mind that man alone and in his own strength cananything for his salvation. No amount of good works on his part can prodYet it is just as important that we do not think of the Christian simply as lmatter on whom and for whom God does everythinB. God's initiative is basunless man responds in faith, he has no salvation. And the life of loving obe

must follow the response."'on

NOTESI E nclc lopedia I ud,aica, 2 :808 : 4 : I 322 ; | | : L 45 4 ; 3 : 409.7lbid., 12t995. Mikveh Israel means "the Hope of Israel."5 Ibid.,2:808.a Sherith Israel means "the Remnant of Israel." Ibid., 12:1062, 1063; l5:1586.5 Ibid., 15:1586, 1596; Frank S. Mead, Handbook of Denoninatioru in the United States (Nashville, 19706 E ncyt lolxdia I udair a, 5 : L 02.7-Ibid., l\891,896; l5:1636; Reader'sDigest 1978 Almanacand.Yearbooh (Pleasantville, N.Y., 1978),8 Mead, qp. ril., pp. 105. 106.9 Lewis A. Platts,-"Seventh Day Baptists in America Previous to I802," in Seventh Day Baptisls tn E

Ameita lPlainfield. NJ,, l9l0). pp. iZZ-120. (Hereinafter abbreviated SD8.)to lbid.. oo.124-I28. I33.

'f [Sever\ih Day Baptist] Missiomry Magazine, May, 1822, pp. 122, 123.lz Platts, ob. cit., D. 122.t3 Missionim Maiozine, Mav, 1822, p. 124.Ia Arthur f. Main, "The Se'renth Day Baptist General Conference. I 802- 1 902." in SD8, pp, 1 27, I 50.

Missiorury Magaztne, May, 1822, p. 128.l5 Siephe"n Burdic(, "Lessois of the Pasr," in SD8, p. 1289.16 /bid.,.Oscar U. Whirford, "The Seventh Day Baptisf Missionary Society." in SD8. pp. 327-331: Main,

I 68.l7 Arthur L. Titsworth, "The American Sabbath Tract Society," in SD8, p.422; Edwin Shaw, "C

Publications," in SDd, pp. 1328-1330; Whitford, oP dt.. pp.335,337.f8Titsworth,op.cit.,p.429;Main,op.rit..pp.'233,234,185;Burdick,op.(it.,P l29l;Shaw,op..il'P8Titsworth.A.cit'..rr.429;Main,o .rit.,pp.'233,234, 185; Burdick,ob.(it.,p. l29l;Shaw,op.ril.,p

t 342. For a list of tlie tirlei, see Gordon O. Mariiirborough, "The Beginningi of a Theology ol the SabbatA-e,irrn Srhheterirn Artvenrisrs l84r-1850" {M.A. rhEsis. l-oma [-inda Universitv. 1976t. oo. 169. I70t 342. For a list ol the lilles, see Gordon U. MartrnDorough, ' I he tJeglonlngs ol a I neology ol tne SaDDatIAmerican Sabbatarian Adventists, 1842-1850" (M.A. thEsis, Loma L-inda University, 1976), pp l69. I70

19 rr^:- Â -:. -- laR la7e Main, ar, rr., pp. 185-187.20 The Milnisht Crr, Sept. 5 r

Maln, ar, rrl., PP, ld5-I6/.The Mfinight Crr, Sept. 5 and I2, 1844, quoted in Arthur W. Spalding. Oigtn and Hxtory of Se,s.4 vols. [Washingron. D.C.. l96l), I:116, ll7.duentists,4 vols. (Washingt<in. D.C.. l96l), I:116, ll7.

2r Spaldinq, op. cil., pi. I16, 397-400.22 Ilid., pp". t IS, t iOi bgg, +OO; S. N. Haskell, "Our First Meeting-House," Ceneral Conference Bulletin2r spaldins. oo. cit.. o:o. I 16. 397-400.22 rlid.. p;.r Is, t ioi bgg. aoo: s. N. t

1909, p.290.2J Roswell F. Cottrell letrer to the editor, Adusnt Reuiew and Sabbath Heral.d., Nov. 2 5, I85 1 , p. 54;J uly 2 l ,

38r Dec. 5. 1854. o. t25 (hereafter cited as Rruiru); Spaldine, ob cil., p 4O0.24 Don F. Nirrlckl, ed., Sevrnth-da1 Adu?nt*t Eiryclopedia'lWasliington, D.C., 1976). s.v. "Spicer,

Ambrosc,"2sSlral<lirrg, nlt (tt., lt. ll7;sccRenieu, Aug. ll, I853,p.52.26 lirrrcs Wlriir. rcnlv t. l( ll( r lrr)rn l. (1. Roqers, Reuieu, Aug.. l l, 1853, p. 52.77Spirtrlirrr.,,/,rrr.rrrr. ll? ll .Arr;iirirl<.irf ,t1'e,'l Isruel,lcliiuary28, l845,wasrevisedandprinted

irr M:rrrlrl I8.ll-,. Ati,.r,,.[l,.r,r;,,,rrrr l,y;r'irrt r,,rrrp:rrisori,,l I'r('l)l(''stt:r(twithcxtant Scvcnth Diry Baptist li.rrrrl witlr fosr'Ilr ll.rtIr'lHll'j,,trrr1,lrl,i is litvctt Irv M.trltttlrrt0ttglr, t4].ttt,ltlt.171]-184

?fl Sii,rlrlrirg. ttlt ttt . lttt 'l t,r l:'t. t:,r t:',,

2(il



2e Ellen G. White, Life Shetches (Mountain View, Calif , l9l5), p.95 idtn, Testimonics(Mountain View, Calif., 1948), l:76: iden, Spiitttla,l Grfrr, 4 vols. (Batt'le Creek, Mich., 1860),

:0 Ellen G. White,Early Wntings (Wasliington, 0.C., 1882), pp. 32,33;idtm, Li[e Shckhf'spalding, op.cit.,pyi.190-lg5; whirc,Lifeshetches,pp. ld7, I08, ll0-112. -

rz Spalding, op. cit., p. 19l: White, Ltfc Shelches, p. lll.tt Rerieu, Aus. I I . 1853. p. 52.5{ Spaldinc. &. dr., o. 197.s5 tbid., p.196; Whit6, Lrl, S hilches, p. 125: The PresentTrutl, December, I 849, p. 47. Marti

I 85- 189, lists the focus of each article in both l/re Present Truth and, The Ad,vent Rniew.36 The Presm Trullr, August, 1849, pp. 21.23; April, 1850, pp. 65-69.t, Reuiew, Aus. I I, 1853, p. 53.ll The Prcsmt-rrurh,.luly, 1849, pp. l, 6. (lralics supplied.)3f /0r7., December, l8+9, p. 39. ' '40

lbid., May, 1850,p.

80.'at-Cf. Reuiei, Aug. Il, 1853, p.52.{2 White, Early Witinss, p.68.as The Presmt Truth, Novlmber, 1850, pp. 86, 87.4a May and November, 1850.{5 "Historical Setting of These Documents," Facsimile Rcprodutiou of The Present Truth

(Washington, D.C., Il946l), p. 8,ao Reuiew,lan.24,1854, p.4; Aug. ll, 1853, p.52; Dec.5, 1854, p. 125:The PresentTrulal .1ohn NIAndrews,Hriory of thisabbathanlFirstDayof the Wzel(BauleCreek, Mich.alRevbu,Jan.24, 1854, p.-4; Aug.29, 1854, p.2l; dct. 17, 1854, p.80.av ltid., Dec.9, 1852, p. I 13, reprinted from The Sabbath Rercrdn.5o Rruiew, Aus. I l, 1853, p. 52.'5t lbid., May 96, 1853, p. 4; Dec. 4, I855, p, 76.2? rbid., Dec.4, 1855, p. 78.55 /bid., June 2, 1851, p. 92; Dec. 4, 1855, pp. 76-78.5l ta;d.,Aug. I l, t853i p. 52.

ll Main, op. cit., pp. 198, 199; Reuiru, Sept. 20, 1870, p. 109.s Mai., rp. rtt.,'p:p. 200-205, 207 -2O9.5/ Russel J. Thomsen, SeaenthDal Baptisu-Their Legary to Aduenlists (Mountain View,56 lbid.. o. 49.llJ-f+"i W.hite, "seventh Day Baptists and Seventh-day Adventists," Reuiew,Dec.4, 1il /brd., p. 180..6rlesse E. Hutchins, "Statistics," in SDa, p. l3l3; Constant H. Jacquet, Yearbooh of Am

(Nashville, 1978), p. 41. lames L. damble et al., "Denominational Schools: Alfred University, in SD8, pp. 4805 Herbert E. Sau nders,The Sabbath: Symbol of Creation and. Re-Creation, (Plainfield. N J ., I

H. Lewis, The Sabbath Rccordtr, Iulv 3, 1890, p. 423.ff White, Testimmies, l:337.65 Main, ob. cit., o.233n.s Hutchiirs, op.iil., p. l3l2; cf. Mead, op. rir., p. 38.67 Mead, A. cit., p.39.9l lbrn., pi.56, 57; .lacquet, op. cit., p. 2t9, 44, 40,2t8.be William C. Martin, "Fathef, Son, ind Mammon," Thc Atlnntic Monthly, March, 1980,70 Mead, ofi. cit., pp. I I I, I 12.?f Eugene'Lincolir, in The Sabbath Sentinel, April, l978, p. 6. Official monthly publication

Association, Cleveland, Tenncssee.72 Reuiew, Aug. I l, I853, p. 53; Martinborough, op. cit., pp. I 79-184i see nore 52.73 Rcuiew, Noiember, 1850. p. 7.74 lbid., December, 1850, p. )0.]l rA;/., February, lli , p.,41; reprinted Oct.2l, 1851, p.41./b /bid., February, 1851, p.48; April. 1851, pp.59-61.// From a card count in the Reuiru index. ' -

78 For example, Rruiew,.lune 10, 1852, p. 22.ll Jacquet, op. cit.. pp. 22, 40, 41.6v Seventh-da1 Aduent*t \ryrlm , /.980 (Washington, D.C., 1980), p. 4.dr Hutchins, op. rit., p. I3l2: Spalding, o?. cit.,-p. 191 .

fi {:tH:l ff;rt'J;Xu.?t""erat conference , An Abteal for the Restoratnn of the Bibk sabbAdunt Libg2 (\attfe Crbek, M-ich., 1860) vol. 4, pp. 9- l f , 2l, 34; Mnriomry Magazine, Augusr, l1823. pp. 224-227: Mav. 1823. oo. 249-255.. .8{ Spalding, op. cil, p..l0l . \.iartinboro ugh, op. cit., pp. 95- l2l , provides a good discussio

the Advendst theolosv o[ the Sabbath. f Wtrite, EarllWitings, pp. 32, 33; ilem, Life Sletrlres, pp. 95, 96.86 Reuiew, luli 25, 1854,'D. t96. ] Wtrite, Early Witings,lip. 58, 6a.88 /bid., D. 64,-89 Idm, lestimonirs, I :337.e^2 I dm, The Creat ControversJ (Mounrain View, Calif., l g l l ), pp. ti l 5, (i l ti.

ll 41,*..1.C. Bond, "The Sibbath: God's and Man's,'fhr Silhath ttent,lt,. J.rrr. ti. 111ez Abraham loshua Heschel, The Sabbalh: ILt Mearung lor Modert |llu,r lNcw \ or l, l1l5lss Ibid., pp. f 0,29.qa See rroir: ti2.

2(;'l



f Saunders, op. cit., p.63.go lbid.. o.74.g1 lbid.,'op.8, Il,16, 17,87,89.,, -S;il.'(;*;a;i-tttiti t4i", A Theologl of the Sabbath and Second_Advenl {Nashville, Tenn., 1978).ee ihir. are the main divisions of Kubo'3 "?art I: The Meaning of the Sabbath "

)00 K;b" J;;;- i i"li in.pt.r to "Holiness in Time" in his seciion on "The Sabbath and Creation."rof Kubo, oP. tit., pp. 40,4 .tez lbid., p. 49.to, Ibid., i. 54.toa lbid.., pp. 55,56.

268



Sabbath Theology

P RT III





Tbe Sabbatb in ModernJeuTbeology*

Ro B¡ar$on

[ ftWerore"tant groups. most notablr the Seventh-day Adven

.{\ rhe Sabbarh on rhe serenth day o[ the week, as do Jess.' Bu(Christians celebraie thei¡ Sabbath, or weekly dayof worship, onoften do notrecognize or explore the theologicalresour€es withindeepeningChristianity's appreciationofthe weeklySabbath. The prsurveys various of the more signifrcantof these resources.

Divery€nc€whether they stress law, reason, or history,Jewish thinkers ar

in agreement on the unique importance of the Sabbath experiencsafely be said that today rhejoyof the Sabbarh su ffuses allofJudaism

the pasr 150 years ii has not always been so. Ever since the end ofücentury, and that gradual securing of civillibertiesby EuropeaEmancipation, disputeswithinJudaism have extended to the SaCermany that must be credned withbeing the birthplaceof moddifferences over theSabbath must be considered part ofthe birthpcomplex inteffelationships amongprominentJewish thinkersin G€the nineteenth and rwentieth centu¡ies,the Sabbarh remained

One of the founde¡s of what came to be called ReformJudHoldheim,established a temple in Berlinthat worshipedon Sunday

se enlh day of rhe seel. No doubr Holdheimsas sra(ing an extrwhen he said thatJews had an obliSationto violate ihe Sabbath intheir commitment to work for the common good ofihe state, but

' Adaped rrcñ "s.bb¿th-Hcan ofJ.súh Unny,".¡ourur{¡e,¿t¿¡ 5rr¿* l5 (Fall,1

r toran explanation ofrhe ür€e mrin branhesolJudrism ¡rtlul.x,Reform, andCo

266



ur ng 1844 an 1845 n the German.irieso Brunswi(k,FrankfBreslau.t "Howcould the essential qualities ofthe Sabbarh be saved in rheenvironment?" Accordingto one ofirshistorians,"rhiswas rhe question rReform add¡essed itself,a question whichwas exrensivelydiscussed at tconference in B¡eslau in 1846."

Some rabbis who had broken withmany of the requirements of Ortwere neverthel$s outraged at ihe general rrend ofdiscussionat the confZecha ah Frankelwalked oui of the second conference ar F¡ankfurrand(o arend the rh¡rdar Breslau. By founding and edirinBrwo iournals ¿nd b(he firsrhead of the Rabbini(alSeminary

inBresl¿u

¡n1845.

Franlelleadership ofthose who advocared wharcame ro be called ConservariveJWhileConservatives did notinsist on performance of minor dtualrequirthey sustained a respecr for the central symbol ofJewish fairhand pracr"weredisturbedby the trend on the pan ofrhe radical Reformleaders in thio transferthe Sabbath to Sunday."6

Shortlyafter the last of the Reformconferences and jusr b€forebecame head of the B¡eslau Seminary, Samson Raphael Hirsch wentinFrankfurt,one of the centers of German.Judaism.He started a prop¡eaching, teaching, and writingthatwasto give traditionalJudaisrn (whcalled Orihodoxy)its firstcarefullyworked out rationalesince Emancipatthe coming ofthe Enlightenrnen..His insistence that observingJews shoulforced to cont¡ibute to Reform-dominated institutionsthar ignored requirofJewish law, such asSabbath regulations,led to the ñrst state-recognizedwhar had always been in German cities a single Jewish community.

Conflicts begunin Germany continued inrhe UnitedStates. RadicGermany came to dominate ReformJudaism inthe United Stares, culminthe Pittsburgh Platformof 1885. It said that ReformJews accept "oceremonies as elevate and sanctify our lives, but reject allsuch as are notto the views and habits of modern civilization."T Thispositionwas propagyoung rabbis graduatinS from Hebrew Union College, founded a de€adein Cincinnati by Reformleaders. "Towad rhe rurn of rhe .emury soAmerican Reform congregationshad introduced Sunday services, and thissue was fervendydebated at several conferences."'

Those Americanrabbis more in tunewithFrankel and the historicalsthe Breslau Seminaryfounded their ownjournal,Amenmn Hebrau(18191called for the encouragement of Sabbath observance. TheirreactioPittsburgh Platformwas sostrongthat wirhintwo yeañ they had organizeseminary. A historian makes rhe judgment that "the comin8 ofConservaiism may be dated from the beginningof instrucrionin theTheologicalSeminaryof America."' Therethe importance of the Sab

For ten years, despite the massive influxto the United States duringthof Eastern European Jews pracricingan encompassing pietynot seenGerman Orthodoxy,nosepamte AmericanOrthodoxmovement was begestablished congregations consistingofOrthodoxJews fromGermany coto findthe graduates of Jewish Theological Seminaryacceptable.however, in 1896 the Rabbi lsaac El€hanan TheologicalSeminary was fou

267



ra ¡on. s r ecame ass m are nro es va n rers ybecame committed to the program Samson Raphael Hirsch and nirury GermanOrrhodoxyhad advan.ed. namel). rradrrion¿l Rabbirombine.Ihnh modem se(ular rudies. The mosr relered rea(hepiromizes modern orrhodor).Dr. loseph B Soloveitchik,atkniany ro be rhe loremosrTalmudic stholarin rhe sorld. w¿s tgrandfather's Brisker"method ol Talmud interpretationand taocbrate in philosophyfromthe Universityof Berlin

Willand Law

From Samson Raphael Hirsch in nineteenth-centuryGermaSoloveitchikand his coniemporary followersin America, thinkershave seen the Sabbath as a witness to the authorityand freedomofcSabbath is also a time whenman realizes that his willis most free whesirh God s. Observing(he Sabbarh beromes the epitome ofOrthodactiog as Cod acrs. ln H irs( h § ( hara( (ensri.állyvolirionalframehois the "symbolof God's rule and man's destiny.""

In rryins(o Billandacr as Cod does, rheJew h¿s been giren anhim has beeñ revealed rhe lau. B1 learning theb¿sr( PIin(iple§ Su

lewshouldacronrheSabbath,hehndsrhemeaningolrheSabbath

-Orthodoxdisrussion of the Sabbath develops Lhe hisrorir. Talmumeliúwh, "an ct ttra¡ shows man's mastery over the world bythexercise ot his inrelligenceand skill.' Such ¿ct5. encouraged durirhe week, are prohibiredon rhe sevenrh. The law clatiñes bv sayienhancement or exploitationof the external creationis u¿¿aiábecause ¡he¡e is no material producrionof man's skills,neither conature nor exertion in cultivationof internal sentiments or ideas h mHirsch,"Even ifyoutired yourselfoutthe whole day,as long as younothing . . . you have performed ¡o n¿Lahúh." "

Toshape and formcreationonSabbath is to presume ioadd toalready completed."Even the smallest workdone on the Sabbath isfact thar cod is the Crcator and Masteroftheworld. Itis an arroganman as his own master." '' Resting from workacknowledges rhat Gorhe Makerof creation.Byconforming toGod's rest after Creatreveals his Godlikeness. lsidorGrunfeld,the English translaior ofHexplains rhara. God demonsrrated His treedomb) (easing iroCreation. 'treely (onrrollingand limiring(he (realion He brouaccording to His will,"so"bykeeping Sabbaih theJew becomes," likmaster. notitsslave."'¡ Emanuel Rackman,one of Soloveitchik's diMan, by resting fromsubduingnature, "might,in a kindofimirationa glimpseof that f¡eedomwhich is the essence of Cod's nature."1

The Jew is not left by the law wirh onlya negative understSabbath-nor performingrl.elahhah.There is a.lso the concept of mWhilenegarive undersiandingsofthiswordare possible, Norman Lof Soloveitchik'sstudents ard president of Yeshiva Universiiy,srelationto the Sabbath, menuhah has a positivemeaning-innerself-transformation.on rhe Sabbath the.Jew is involvedwithGod

268



nes arna tevruh, sou. ,,Orthodoxy'sdiscussion ofthe Sabbarh emphasizes horvconformiryto

b¡ings man's actions into linewirhthe willof the C¡eator. Butconformitywilldoes not result indreariness. On rhe contrary, for rhe Orthodox,aJews, ihe Sabbath brings a sense of freedom and joyfulness.BecausSabbath God comes to ¿llobservinq men. whare\er rheir rank, noJew h¿srhal he is ultimarely inCod s eyeJinferior ro any orher man. Obi"errancSabbath frees theJew fromall hierarchies:"On the Sabbarh servanr andmeet as equals. as free hum¿n perronaliries.. . . Sabbath is thus a weekb-rdivineproter agains slavery and oppression. Lifringup his KiddushFridaynight, the Jew linksthe crearion oI the worldwirhman's freedeclaring slavery and oppression deadly sins against the very foundatio

Moreover,assured that followingcod's willhas brought him equCod s favor. Hirsch savs rhat (heteelin8ofe(srasywh;rhñllsaJeh onnight. when after a week ofhard and honesr labour he greers rhasabba(hhis familywithhis cup raised unto cod-no lips have yer found words f

Reasotr ¡nd ÉthicsFor all the experimentationof nineteenth-centuryReformrab

Sabbath services on the frrst day of the week, Hermann Cohen, who provfoundationfor Refom thinkingin the early tw€ntieth century, revSabbath. Whereas Orthodoxy\understandin8oftheSabbath emphasizesJewish law, the Reformtraditionstresses the relationofthe Sabbath roand a universal ethics.

Accordingto Cohen, at least two aspects of Judaism demonsadherence to a universal, rationalethics: first,the concern of the proproclaiming thatthe love ofa monotheisticcod must be reflected inman'love for the fellowman";'zoand second, the prophets' proclamationofthe

"The prophets' workfor moral reformcenters on the idea of thewhichbecomes the symbolofsocial morality,"he states. "Allmen are equahave beencalled upontolead a moral life.... And itis his [Jeremiah's] cosocialjustice that motivateshim to advocate the sanciificationof the Sa"For the prophets the Sabbath becom$ the expression of moralityitse

As much as Hi¡scho¡ any ofthe O¡-thodox wrirers, Cohenshares in tthe Sabbath, but for differentreasons. Rather than praisingtheSabbathgracious way to formJewish characte¡, Cohendelights inthe way the Sabexrended monorhe¡sm. " Ihe Sabbarh is given 6rr ro Israel. Bur rhew

Cohen believes that the Sabbath has preservedJudaism to fulfillits "of spreading monotheismove¡ the ea¡th. . . . In th€ Sabbath the codshowed himselfasthe unique cod oflovefor mankind."Indeed, Cohen r"the law ofthe S¿rá¿r¿"as "the quintessence of rhe monorheisricmoral teand he also dares to hope that in unive¡saliryofitscelebration theMessiahas already dawned. "IfJudaismhad givenonly the Sabbath to the world,ibv rhic alone be idenrihed as rhe messenger otjoyand as the tounderamong mankind.The S¿bbarh (ook the firrsrep which led ro rheabol

269



.ofjoywhichwillrise ove¡ men when all mena¡eequally free and liaand have an equal sharc in the teaching, in science, itsinquiryand ias wellas in the laborfor theirdailybread. The conquest ofthe wobeen achieved by ihe Sabbath, does not permitone io abandonconñdence, that thisjoy is no empty illusion,and that the peace whithis joy is, and willremain, a fundamentalpower of the human r

The same year ihat Cohen retired fromhis Universityphilosophyprofessonhip, 19t2, and wentto Berlinto teach in therhe ScientificStudy ofJudaism, Leo Baeck ar¡ived to tak€ the plaailing senior rabbi. Baeck, likeCohen more than thirtyyears befodoctorate in philosophyfromthe Universiryof Berlin(fo¡ a diSpinoza),and Cohen assumed that Baeck would be his intellectBaeck's theologyof the Sabbath does echo some ofcohen's themIivingthroughtwo worldwars, Baeck sustained Cohent faith inaunorder and regarded the Sabbath as its symbol. He consideredthe SJudaism's greatest contributions to ñankindbecause "fromthiSabbarh made its waythroughmany Iands and times. As this peopleiiand is to remain blessed, so did it bless the peoples to whomiSabbarh poinrsand rea(hes roward a worldofharmonv. toward a

for Baeck, as tor Cohen. \he Sabbath is the image ofthe messiaBut Baeck's descriptionofthe Sabbath andJudaism removes hiCohen, fromhis contemporary society. The Jew lives in thedifferent."Judaism contribures to rhe good ofso€iery, and yet "ithistoriclask to offer this image of the dissenter, who dissents f

what Baeck calls the Jewish "capacityto be different"is theSabbath's educating man'scapacity to explore "the depth oflife."Inreaches beyond Cohen's identifrcationof religion withmtionaliBaeck also says that the Sabbath ¡est "is essentially reli8iousatmosphere ofthe divine;itleadsus to the mysrery, to the depth."lifewithoutSabbarh would lackthe springofrenewal,that whichopthe depth aSain and again. Anessential and fruitfulaspect ofJudaiupin such a life; it could stillbe an ethical life,butitwould lack thattheJewish life."13 Baeck does not restrictJudaism to the depths ofredoes say that what is unique aboutJudaism Iies in that area, and thethe Sabbath draws us intojustsuch realms of revivifyingmystery.

_Exbtence and History

By the time Baeck and Cohen came to Berlin,another philosBuber, had already emerged from the Universityofvienna and frstudy ofHasidismwith ideas that would tak€Jewish theologyevendirectionthar Baeckt comments on mystery and depth indicatedhowever, Bubert writingsspecificallyon the Sabbath carry on someBaeck continuedfrom Cohen, namely, the universalityof the SaSabbath's ethical importance.

The Sabbath does not burst intovi€wat Sinai. declares Bub

210



. . . o w s n o suc a a a . r suc an orgn, r e a arreally (o arriculare universaltime. The Sabbath. [or Buber. does not rthe unique, burrhe quo¡idian. _l he Sabbath represenrs rhe equal mearegular articulationofrhe year. . . . Llrrepresenisl rhal h hi(h is validar alHaving rooted rhe S¿bbalh in someúing as Lrnilersalas Crearioemphasizes,like Cohen, that "theSabbath is the commo¡prop€rryof allought ro enjoy it wiúoutrcstricrion."s

For Bube¡,as for Cohen, C,od's Sabbath is ajust peace. Withrhe Sathe De.alogue comingbetween inirialcommandments regarding woYahweh and those respe(ting erhical obligarionsro Ielloshumans. ir is cllor Moses the reign of h¡s Cod and a iuirorder berween m€n are onesame." In the comingofthe weeklySabbarh ro servants as muchas to mastthe restoration ofdebtors and slaves to fullstatus during rhe Sabbarical ycan see that " the idea of rhe equalityofallcreatures'is certainlycharacrthe Sabbatical year, as it is of the Sabbath itself."so

In spite of the fact that F¡anz Rosenzweig would, like Buber,taktheology ina directionvery differenr fromCohen's, it is not astonishingshared some of the same ideas abour the Sabbath Buber held in comCohen. Afterall, RosenzweigwasHermann Cohen's admiringstudent. Tyear rh¿t Bae(k and Cohen (onverged on Berlin.Rosenzweig 6nished hisdissefiarionon Hegel at Freiberg. A few monrhs l¿rer. in a small osynagosue in Berlin,he rnade a dramatic recommitmentto Judaiimmediately enrolled inCohen's cou¡ses atthe BerlinAcademy for theStudy ofJudaism. He remained in touch withCohen to the end of his lafter Cohen's death he wrote anextended iniroductionto rhe g¡ecollectedworks. A few monthsafter enteringCohen's classes, Rosenz¡MartinBuber. The latter promptlyasked Rosenzweig tocontriburetoa cof essays he was editin8, establishingapersonaland professional relationswas io rcsult in Bub€r's replacingthe ailingRosenzw€ig (the UnivFrankfurt'sñrstchoice) as the frrstprofessor ofJudaism in a cerman unRosenzweig alsojoined Buber in translarin8 the Hebrew Bibleinto G€Rosenzweig begins his discussionofthe Sabbath by relating it to Crterms that readers of Cohen and Buber wouldfindfamiliar.Therepresents that whichis fundamental andendunng: "The very regularisequenceofsabbaths, the very fact that.. . one Sabbaih isjusrlikerheotherth€m úe cornerstones ofthe year. . . . ln the Sabbath the year is created,the main significanceofthe Sabbath Iies in thesymbolicmeaning ofits litua holiday that commemoratescrearion." '

However,Rosenzweig's discussionof the Sabbath differs fromhis tand friends'at poir¡tswhere his theology generally parts companywitWhileCohen,Baeck, and Buber stress the importanceof the Sabbath forand its si8ni6cance fora universal ethics, Rosenzweig organizes his reflecth€ Sabbath around the liturgicalpractice oftheJewishcommunity.He brema¡kson the Sabbath by discussing Creationbecause he believes rhe bof the Jewish Sabbath, the Friday evening celebrationin the home,traditionaluse ofthe bread and wine,'the ennobled giftsof earth," parcommemoraiesCreaiion.r¿

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reve a on. n r e morn ng. w r r e exrens veutteranre ot rhe people s awaleness of being ele(t ¡hrough lhe gitlWirh rhe AfiernóonPrayer ol the Sabbath and rhe songs and dancmeal, lews reelwithrhelransporo[.enaintythatlheMessiahwcome ;oon. For Rosenzweig. who §ees Creation revel¿rion.redemption as rhe cenlral rhemes of ludaism. rhe Sabbath is its epiat the ¡limaxot (he week, lhe Sabb¿rh rommemorales rhe goalredemprion.ln celebraring it we go, in ihe midstofcrealion.beyonrevelaúon. ln fact, on rhé Sabb;rh rhe (ongregalion feels as ifi

Bui rhe qrea(esI impa( t ofborh Rosenrweig andBuber on undSabba¡h was"not in theiiexplicitslarement¡ onlhe Sabbarh. ll w¿5basis ot lewish rheologyfromuniversal reason to personal erhinker, -said Rosenzweig. as he launthed his relentless attaidealbm, musr proceed boldlyfromhisown subie( tives¡ru ar ionRosen¿weig askéd Buber ro rake his pla(e le( ruring a( the UniversirBuber:, ¿nl r¡o?¡ appeared. lrs impa(iwas such thar ralional idetheoloev has never fullvrecovered.

WiileRosen¿weie and Buber's developmen(ot (he ex¡stenÚmen su.h as Kierkefaard and \ierzs(he was norable. rheir aHasidism was also signihcanrlor lheirSabbalh lheologyRosioininsa toneresarion of Warsaw Hasidim in theircelebration",thtd"mean,Y*a"sfuriousar slurs againsr rhem. I donibelieteabout 'decadence'; those who now ñnd all thisdecadentwould havbut decadence even a hundred and fiftyyea¡s ago," he exclaimerhar "ourcraven rhiming inwirh lhechoru"olobloquyagainst thrhe most shamelul of the many shameful thingsrhar make uGermany.""

Ir was Buber, ol (ourse, who had srudied ar lhe Universn)DrofessorssuchasWilhelmDihheyar,dGeorgSimmelandwritrei"vi""n,"n cerm¿n mvsti(ism.who lound in rhe Hasidictludaism rhose subiectire.óersonal qualilies ofexislen( e tr€¿suredánd tavoritewrireis.Itis r;ue rhar rhe Sabbaih played a Prominentthe Hasidictales he retold,but more siSnifrcant for the place ofIudarsm qas his identitling h¡s own ideas ot dialogue and relatiHasidimireligious experienre. AfrerBuber's discovervol the Hanon-OflhodoiIews ot wesrern Europeand lhe I nired Srares harhan enher Hatá( hic observance of rhe lawor espousalotsome ratimorality.Jews could identifywitha personal, communal enjoymresponsire God. l( was inevitable rh¿t ¿.(epr¿nre of the emotiexisrence as a parr otgenuineJud¿ism sould le¿d ro renewed ¿lrrJews had always identifred withjoy-iheSabbath.

Passion and Symbolln 1937, when he finallyleft Germany, Buber selected, as

head both the Jewish Academy in Frankfurtesrablished by RoseCentml Of6ce for Jewish AdultEducation in Germany, a you

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.trom the tull range olJe\aish (hrnkingand in rhe proress was ro writerimportanrbook on rhe Sabbarh sinr e Emanciparion.

Hesrhels biography makes him ¿ppear desrined ro play his mediatiHis parena descended lromearly. illustriousHasidicr¿áárs: his tarher frMagSid of Mezhirech,the successor of rhe Baal Shem Tov, Hasidim's fAfiergrowingup imme¡sed in the Hasidic interpretarionof the TalmKabbalah,Heschel broke away ar 20 ro enroll in the Universityofphilosophydeparlment, where he srudied phenomenologv anddissertation on the phenomenonof prophetism. lmmediatelyupon grahejoined the faculty ofthe same Berlinacademy forJewish studies wh;reand Rosenzweig had met and where Baeck was siillrea€hing. Afrerescaping Nazi Germany, Heschel ñrsr raughr ar rhe ReformHebrewCollege in Cincinnati,then moved to New York ar¡d rhe ConservariveTheologicalSeminary.s

Heschel took Jewish theology further in rhe directionthat BubRosenzweig had already started. His writingon the Sabbath was parlifelongpreo<cupationwithreligrousexperienre.parIi.ularlrlheemool ( hara( r erisr irallvJewish e\p€rience. He insisted thar "rhe employreason is indispensable to the understanding and worshipofCod."He alsthe importanceofthe will,stressing the signincance ofrr¡ilzr¿l¿,or requiredsaying that itwas characreristic ofJudaism ro demand the "leap ofacrionmore than his teachers orcolleagues,Heschel drewJudaism beyond dispur(helaworre¿sonioanappreciarionofrhepassions.wheremanrespondsrowrü hrs other Iaculries ro'1he ineffablewirhama,,ement, [ascinarion,¿n

As he lookedat the turbulentexperience ofthe Biblical wrirers,partirhe prophers. he found rhe prophers svmp¿rhy responding ro Cod s parrhe Bibli.alou¡look,molemen(sof feelingare no less spirirualrhanthought."For the Biblical writers, "paihos,emorional involvemenr,pasparticipation, is a part ofreligiousexistence." Hewas convincedrhat rhethar Godcan be intimatelyaffected, thatHe possesses not merely intelligenwillbut also pathos, basicallydefines the propheticconsciousness oHeschelwent so faras to say that"events ar¡d human actionsarouse in Hisonow, pleasure or wrath."Conversely, human sympathyfor God "is awhich feels the feeling towhich itreacts.... In propheticsymparhy, man isthe p¡esence and emotion ofthe transcendent Subjecr. He carrieswirhinthe awareness ofwhat is happening to Cod." The phenomenologistfrom6nds in religious experienceall the passion aÍd boldness of Hasidic pie

Heschel does not abandon his reason whendiscussingrhe Sabbarh. Fit. Interms reminiscentoftheidealism Cohenadmired, Heschel distinguisspidtual and materialby emphasizinga paralleldisrincrionberweenexperience of rime and space. Space is external ro us,limired,manipularadays ofthe week we workand mold it. Time is internal,tmnscendenr, sov''I r is borh near and lar, inr insic to allexperien, e and rranscending allexpelt b€long.ex(lusivel)tocod. '' To worshipin time is ro tl orship I he Cod

Heschel also associated the Sabbath withuniversality,a universality

273



ánvone else. Yet. no one possesses time. I here is no momenr rexclusively.This very momentbelongs to all livingmen as it beloshare rime, weownspace. Through my ownership of space, I am a ribeings; through my livingin time, I am a contemporary of all ot

Thus, Heschel's viewof the universalnyof the Sabbath difemphasis of otherJewish writers.Not th¡oughirs widespread prBaeck), nor because of the recurringness it sha¡es withallRosenzweig), but fromthe character of our experienc€ of timerecognizes in the Sabbath a fellowshipencompassing all humanit

H eschel also sees an aspect dear ro the R€formJews I the ethicalthe Sabbarh. A symbolin which oneshares a day with all mankrememberone's¿ommonhumaniry.'TheSabbathisanembodimethat allmen are equal and that equalityof men means the nobiHes.hcl saw rhe relevn,e of rhe Sabbarh experien.e ro qeneralacknoqledeed rhe Sabb¿rh as ad¿) ol ar mi\ri.ern'heeronomi,vrfello¡men and rhe lor(es ol narure-is rhere anl insritutionrhAre¿rer hope ,or man s p'.8ress rhan the Sdbbarh? ''- However. Heschel did nor so di.ringuirhrime and spat e as to''The lairhofrhe lew rs nór a wa) ou( oi Lhiruor ld. but a rvay of babove thi.qorldinot lo rciecrbur ru \ur p¿§\ ¡ i ili/arionThe Sabb¡which 're learn the art ol'r?¿rp¿^'r¿ng civilization""'

Bur Heschel doe\ nor see rhe sabb¿rh ar primarrl¡¿ ,mbCrearion. LiLeRosen¿weig. He\chel looks uPon rhe remPot¿lS¿bbarh as uhimarelya memorraloi redemPrion: 'l he Bible is mwirhrime than wirti.pace. . . . l¡ ir mori'(oncernedhnh hisgeographr. . . . To Israel (he unique evenrs ol hrslot t( Iime weresiigniE,ánrrhanrherepeririveprores.esinLhe,)rleóln¿rure FSrbbath is a time toremember when it &as.hosen by Cod\ miremember the day of the exodus from Egypt, the day when Israel

and our Messiani. hope is the expectation of a dav. of the endMore thanhis ¿cknowled8mentthat "the sabbath remains alegal institution,"and his defense of the ¡abbinic"system of laobservance" as a logical extensionof "single-mindeddevotionofHeschel's identificationofthe Sabbath withthe parti.ular,redemtheJews that makes his theologyof the Sabbath, in some importaword, orthodox.'"

However,it is not hllá.hiorthodoxy:Heschel's workoniraditional, butit is the tradition ofaggsdah. H¿l¿r¿¿¿ is the ratiOrthodox,the codifrcarionofhowthe mindguides the $ill.Hesch

honors i¡al¿cá¿á, but "musthalachah conti¡ueto ignore the voicMust esoteric disputes over how the intellecrcan control iheemotions by whichall mayapproach God? Heschel thoughr that "ththe psalmist are charged withemotion,"that in "reading thepstirred by their passion and enlivened imagination," andrhar fprimaryaim is ro more rhe soul. ro engagcrhe ¿(renrion bv boim¿ges. ¡- Ir i\ no wonder ¡h¿r hi. bouk, r/¡¡ J¿áá¿¡I. sirh ir\m

274



-ofBerdichev,how else could Heschel talk of rhe Sabbath bur as..the exodtensiorr," "a sanctuarJ in t,'?r", " "a palace in rime witha kingdom for all,.?could he describe observance ofrhe Sabbarh bur as celebráring ..rhe corona day in rhe spll ual wonderl¿nd ot rime ?'3 And how,outa Hes(hetdr¿w his re¿d€¡5 inro rhererr sense ¿nd drmosphere ot rhe sabknows-inro¿n ¿wareness ol rhe redemprion rhat hé and rhe know to'People a:semble ro welcome rhe oónder ol rhe se enrh day. he"whilethe Sabbath sendsoutits presence over rhe fields, into ou¡ homes,hearts. It is a moment ofresurrec.ionofthe dormanr spirir in oursouls. .

ofusare overcome witha feeling, as ifalmostallthey would say wouldbe liThereis notenough grandeur in ou¡ souls to be able tounravelin wordsof time andeternity. . . . A thoughthas blown the marketplace away. Tsong in the windandjoy inthe trees. The Sabbath arrives inthe world, scsong in the silence of the night: eternityutters a day. . . . When the Sentering the world,man is touched by a moment ofaciual redemption; amoment the spiritof the Messiah moved over the lace of the earth.",,'

Better than argue, Heschel wilt recreatelrnhinusthose moments ofyand sympathyfor God that stirred the psalmist, the prophets, the piousIsrael. The experience of the Sabbarh willreenact God's acrs of revelaredemption. lndeed,for Heschel, th€ Sabbath was a time when dispucon€eprs and deeds could be transcended by the experience offeelingthe joy that God feels.

Converg€nc€There is evidence that Heschel's hopes for the experience ofthe Sab

being fulfilledboth in observance and theology. Among ReformJewstheSunday observance died after the turn ofthe century. Friday eveningbetime fbrworship.Now, traditional litu¡gyis increasingly being introducedservice. There has even been a call byone of Reform Judaism's beIigures, W. Gunther Plaut, for a reformed /¡¿¿¿r¿¿,1 of the Sabbath, si'mental health'approach to the Sabbath is a failure.'I'hefact is that thopinionofSabbath observance as 'desirable' and 'good for theJew'hasconvincing."s

The most dramatic evidence ofBreaterappreciationwithin Reformfbra morehistoric understandingoftheSabbath is the publication in1975of Prafer-The Neu Uniqn Pr.rJdbooh,providingmaterials for SabbathNotingthat the new prayer book "containsan impressive amount of trliturgicalmaterial,never befbre includedin ar American Reformritmany a European Liberalor Reformprayerbook,"Jacob J. Petuchprofessor of theologya Hebrew UnionCollege, declaresthat'the publiGates afPraJer rnustbe seen as a milestone notonlyin the historyofReformbut also in the history of AmericanReformJudaism itsetf."',

The accelerating trend toward t¡aditionalobservance of thecoincides withreflewedadmirationfor Heschel on the part of ReformJumost respected theologians.WithEmilL. Fackenheim having said oftheologyin its most fullydeveloped form. "Itis perhaps the mosr p

21t



Euq"ene B. oro; ,, onc u ng an overv ew o on em orary ustaiement that no person ofoui lime h¿s so wellepiromized theroCovenantalexistence as did Abraham Hes(hel, ir is (ertain tinvocationof the splendors of úe Sabbath willmeet with increafromReform Iudaism."whileRelformludaism trareredin irs commirmenltoOflhodoxyss(rictob"servance ot ihe Sabba(h ha§ ronrinued uniEman(iparion.Bur rhere ¡5 virtualllno publira(lnosledg(heolosians of He§(heh emphasis on passionate experience otHo*ever,one cannor help bur lhinkrhat even rhe fewwri(rngsEnglishby Orhodoxys jrearesr livingrePlesentarive in AmerSolóreirrhik.refle(rs a( quaintanre wirh He5(hel s rheology."

Inconclusion, it musi be stated that Heschel's greatness as aJewmust be measured by the boldness of his visionHis concernsreinie aith dialogüe between Jews and Christians His last book,Fridav afte¡noo-nhe died, wa; a tributero the Hasidic master most livilna,Reb Menahern Mendlof Kotzk.lt ends withthe words "dweltinqsomewhere.never seary. And all of mankindi: needed t

Moieorer, Heschel s book on the Sabbarh was surely not hapTh¿ Sa.bbath: Its MeaningfotMoti,emMan. Was there ever a ,¿ár, morethan any rhinkersincaEmancipation, Heschel launchedJudaismof pursuins it5 mosrobviouspárricularityin the poinrof universawhin ¡heories do nor conrinte nor laws elicirreverence. Heschel hm¿ns passions. Heschel has plunged to rhe very (or€ oi JeexDerience, (ertain th¿( (he radiance ol Sabbarh ioy willinflame allheán ot I ud¿;sm he willbe a r¿¿drliá ro the world.As he s¿vs. in rheTh¿ Sabbath:

''-l here are few ideas in rhe worldotrhoushr s hich contain§o

Doweras the idea ot rhe Sabba(h. Aeons hence. when ot m¿ny otiheo,ie. onll shreds willremain, tharcosmi( raperr) willco;lin

NOTES' ro,,nlómauonon Drern' d¿1 S¿bb¿rhk..p'ñt Ároúp".se.,h.p¡.' ls. PP. 2i3 251,Be,"urrhÁ.$4fou"c.on,haolorl.ndeino'dnrlyr'¿bb'n¡'.¡pon*rry

üe Sdbb¿' h Ako,ú. csd, dct no¡ d'rú< , onrempoÉqf¡{e'ñ FurcPr¿n oI I q ¿rli h n',her oñ rrnr wn'eB.f l.wilhr¡oloc in th. w.d

' Simon lov(r. ed., óru¡ ieh P;;mh ¡ ot uoúr Tt% \l:,ewYnrl.1960,. p. 7.r vordeuiV. Kapt.r. a,¡¿ ¿{/últrl¿s,tr¡/¡. M¿r¡rg,\rv YorL. 1960,. pp 227.231.'I w. cunúflPLut, atÁ .¿, a4m /tái'a 'N$ YorL.1963'. p. l3r6 No 4k. l, d, o. 130.I lorDh L.'Bl¿u.MoAi,,¿rv¡,. ¿, ,u¿aM rN.h Yorl ¿n¿ t-ñdoñ, 1966,, p j331 óun¡h.' Pl¿ur, /¡. c'd¡,/ k;,m

/úuq '\rtYo'r. lqbjjp 260

e Bl¡D,d. d., D. 107'0 s¿mo; tu;ücr Hr(h.Ha.b. A Phttl\oot1¿1 tdtl Lt¿\ dado6,no\-,2 \ot, \t¡'ttC ¡fcld,Ih.\anbd\ALu,übtBtnd¿î¿'iÁ¡san¿Ob\ruqt,1¿cdU.ruslcn

¡9. , Hnyh.0r.,r,p b5., r. rmanLFlR¿(rm¿n,'\¡bbd'h¿nd fftÜ\¿¡'n 'h" v"df'nA8

¿l,s4.d by t&nÓ. Sti6Ün,(N@ Y.rL, lS69). p. t2.F Hirt¡,d. d?., o.64ts crunfcld,¿, d., pp.4, t.ro ¡úrlorn. ¿,.i¡.. D 5.Il: No, m¡n Lrhn, f¿x^ ¿nl ¿o¿bt. \Mh n I ñ1ú l la Áh rheqht' \cE Yott. lqT l

276



. , , . , . . . .l0 H mann Cohcn. Pl,rM¿/ñ;¿ro rN.h Yo'k, l9)2r,p. t6l.I l6

rr Hnnrn (ohm. ¡6fl¿nd Hopt 5ttt,,elt@úaJrunhw¡¡¡{.,/¡Ymrnc¿lrá¡N.wYo» coh¿tr,,r. ai- D 157.

?1 ,hd.. DD. 153.1s5.453."' ko e ¡^ t -'lâ

P.opk t ¡ ul- Th. M.antry0t I dt L,¡h- \\.q yort, Igfr ), DD Ii7,133&Idñ, -M\{rErnd comm¿ndnent." tñ t aÁndaM l^h t h4s¡¡ ed. b (imbir o\«t \^'¡ri b¡(r, 'Mrncn ¡nd c¡rñ.ndneñr. o.203.ll Iüd., pp. 20r, ,02e Mr¡inBubr',M^.to:fo,d, lq{6r,DD. 3s, 132, 155,3¿s rr,/., DD.3a.35. r73'r F'¡n?'Ao*n,he'r. /¿,\k' ¿/ Á,¿rrfld

'\.tr \o't l97lr pp.5l0,5ll

" NahuiiiCl¿o.r, Iu,¿ R6a¿ ae. HÁ 1tu aad t \@i t\.Hyort. t955¡. p 179 1cl¿u.¡- d. d¡.. DD 75. 73. "q Rrbbi $ímour í"rcl." ho ru((ded b rhe *rm.ñ i5mun Pr ot6s^hiDin le*Rh üeolosd, upird br HB,hcl,md hho \rt himcliwnrknon ú. 5rbborh r"t h. M.rnrnior ú. S¿bbrh,_ rlrtunieñbllóm\d€d t,h,:hh r ¡ A6Ehimfolhur Heihel, ¿ú ñSath ot Mo¡. A Phtlo\optaat lud¿¡,.Neh Yo'|. l95rr. pp.§ Iñ.. o.2ó.* Abáh¿n loúu" HdlherI¡¿ P,d..

'Neh o,I ¿nd fvm{on.19b2,. DD.2sq 2m. 22rt los. c

on He(h€l ú¿ó106 lhour no 3icnofd¡lr€nhcson. or rh. ñó{h.l;iJl:D rh,ó¡;I"-.-l"',1-h.r bonn,., . A t "4. hel and rfrePh'lGophr oi ,he Bible,"¿m@4'27 i l¿nurs, I us ,:r3.rashdh'rr.'"lro f{.tol lud¿trm, ?'¿rr@ 51\pnnr, 196l,lql.202,flr7;'Bflioq't,'D'.4ITtl.olóñof Parhos.' fml'¡ñ6 \§p,inq/Summer,1964).67 loai Fru A Rouh'ld, "lhrRrFoü1-lAbr¡hmH.(h.|.' c@e¿¡,.ru¿¡ñ 2{ rr.ll, 1903' 12.l{.rr¡nllDShrm¿n. I¡. P,mb. or lrá.tul'r970rj solTan"uapr. "Ab,rh¿m He hel¿nd hr cru¡r.'/L¿lr23 l§umm.r, rc71r:27b-236. uAbEham

lo.hu¡Hcnh.l,7¡.§a¿ror¡ ¡N.h lort. I951,, pq9

i? H.rh.l.God ¡n §.ar¡ orM¿n- o. {17.r H€(h.j. s,¿r,t¡ D.23.'1th¿., p 21

.t HeKhel, PnntuB_o. 2ra.¡3 H.(h¿j,5a¿).¿, óo 29,21, 13iq tód, pp 66.63 ' '{w cun'hcr Pl¿Ji. 'Thé $bb¿' h ,n úc Refom vo\ em.nr.\l R40nJunattñ. a HBtñ,dlPr.ploleDh L ALu(N.r Yorl, 1979) D 2{{I laob l. Pdu, ho*"IÜ. BmL 'ndrrb ü. Rrq ú.' ¡ mtu,. 1 n¿aBq 3t tt m, 191 \i t ¿, 1 4.ulmilf. Fa, tenham, "Rr 'er ot t od t¡ lnt,r ot Ma¡,-.^tn¿¡-/úr r lb trall,1960):s1;Bown¿, "Cod .nd M¡n

'n l ud¡úm l od¿\ A R.lorñ P.dú uv.." /L¿¡q ¿3 .summ.r. '974,:303¡ sre lorphBsololr ihil.'Ttl.Lonel,v¿no ldiLh,"Tul@?(§um mer. lrtbs).5 b7 so¡ot"i'

H.i h.¡h.6rrnkn Él.rn.bIñ1. to,ü. publi(,butn. .rh.lesh.rbroñ.hiAhb '.\.red to' hi(lnok¿ ¡rñsof'h.lrlmúdHxrforemcnüon;dEwyrlublñüv..rhrul.ofr"p.,aoñ¿ld'lcmru':,noaF¿¡ On ü. mane, orSabb¿'h rheoloBhe i ,liteHee h.l, 'n'er{cd 'nm¿nr di'îexF'ien,.otü

¡64tr - r ó..¿bB B r h. rould unrLubdn dnl.,...id¿, "bh ,ñ r.n€ l, óm H6.h.lm ¿ñr ¿.(ñDLosiv¿r€c¿rdmcmn ¡H¡r¿..rot,.demDuonmrh€s¿bb¿rh.o¡v¿n¿.LJume¿xEri€tu..'rIortúiLSolo\.iLhit,iÉ p¿rs 7qq 71r in mr on ürl rü,lc ,n úe ,turut ot bum;¿l \tt¿t¡- I' rems<.lo\ciLhil,''h"ólosiuluJrluol h"t 'h" po'cnrü¡ fo, fu,'h;rdflclop'ns erurn ,rc¿u\¡ d.pf¡'.úrclos, dnd I hould hopc thd h. *ill¿llo*h:mrlf'opublnh mo,e exrenntcl . AbEhrmlorhu¿ Hen hd.I Pam /n /rl^ '\rf, lo,l. l§73). p. 121., sfr Borowiu,,r.n?., DD 306503r Hcch€|. S¿á¿¿¡ p l0l

217



CEAPTER15

C ontemporaryTbeologie s

of tbe Sabbatb

Hant K. La,&on¿ell¿

f HE presenr <haprer survevs some con(emporarv rheologies oI rfrequentlyused as a designation for Sundayl, as held bv foSroups: the radical-(riri(als.hool, neo-orthodoxy.er¿n8eli(als. anddenominationsand sects. Space limitarionsnecessitate that our treatonly a few outstandin8 representatives of each group and thattheologiesof such individualsbe summarized rather briefly.

R¡dical.Critic¡lConcepts of the Sabb¡tüRadical-criticalschola¡shipstaris from the presupposition that

the Sabbath remains a mysteryand cannot be solved by any scientiñSeveralconflictinghypothesesofa possible ori8inhave b€en proposegloomy Babylonian-Assyriantaboo days, or the rest day ofthe Kenismiths), or a feast day of the fullmoon, or an ancient market dayother theo¡ies.*'rSeveral conservative scholars have indicated theness and unlikelinessofsuch extra-Biblicalo¡iginsofthe Sabbath.' fcareful srudy ofJ. H. Meeslers has shown conclusivelythat "alleffothe originof rh€ Sabbath fromextra-Israelite instituiionsor custcounted asa failure,"so that only one conclusion r€mains:the Sabbseven-day week, cannot be anythin8 buta unique, lsraelite creaticounterpartelsewhereat any time.'Thesamecon.lusionhas been drotherscholars, includingEduard Lohse, whostates that themeaninof the Old Tetament Sabbath "are exclusivelycontrolledby lsrYahweh."i

It is generally feltamongcriticalrholars that the sevenih-dayback to Mosaic times, but that the fourthcommandmentas fDecalogue of Exodus 20 or Deu(eronomy 5is the product of lat

' t.r d.raik, $..h¡pr.. I pp.21,22

21A



eg nn ng, e mo va on or e Sabbaih celeb¡ation because o rhemotifin Exodus 20:l ¡ is rhoughr to be a tarer additionaround 500 sredactor whowas inspiredby reáding the priestJy narrativeot Crearion inl-2. The Exodus morifas morivationfor rhe Sabbarh commandDeuieronomy 5 is also raken as a larer additionby the redacror of theDeuteronomyaround 650 B.L.

_ Many have tried to reconstruct rhe so-called originatSabbath commanandá common ron(lusionis rhar ir probablywas lorñutatedn egatively:..ypertorm no workon rhe se enrh day. ' Since lgjo rhe trend hás been ro dso-caIed originalSabbárh (ommandmenr earty. durins lsraet s deserr

ioureven ro ler ir origin¿rewithIúoses himsell.fhe Crear-ion narrarive"ñt ,otthe Sabbath. in Genesis 2:2,3, however, is usual¡y posrutared as beins wrpriesB ¿/¡¿, the codiñcarionot rhe DeureronomicDecalosue, üuriBabylon¡anexile. Thar is. on rhe basis otC,€nesis 2:2, 3, anotheñedarrorúe fourthcommandment of Exodus 20:8-lI with irs Crearion morif.

ln the fre¡d of New Testamenr srudies RudolfButrmann and his fohave expressed some radical-criticalconcepts regarding rhe Sabbath rhbeen adopted also by some of rhe mor¿ conservative evangelicalsBultmann considers the Sabbarh sroD ot lesus and His dist iplesin lhe qrol Mark2:23-28 (( t. Ma(hewl2: I-8)as; (onsrrucr ion ol tire primirivimolded by rhe posr -Res u rre( rion lairh ot the early Chrisrrans. ite holdsstory rep¡esents the later theology by$hich rhe Chrisrianchurch asc¡i¡usrifica(ionofher S¿bbarh cusroms ¡o lesus. A¡so, he resards rhe exDressi;f man rChrisr)as(omingfroma Iarei trandarorotrhi Aram¿ic, andcothdt ¿'¿ry man is á 'lordof rhe Sabbath and lheretore re(eives the lidisregard the Sabbarh commandmenr.G

Lrnsr Kásemann ¿grees b¿sicauy h¡rh Bu[mann,bur teels rhar rhe pchurrh shrank back fromso much freedom regardingrhe Sabbarh, and fhcoined the phrase in Mark2:28 that irwas raüer thé "Son ofman,'whoLord of the Sabbarh. AndE. t-ohse s posirion is simil¿r.-

In a more historrcal srudy. Will)Rordort ¡n Sundq: Th? H;ttútyol thR¿it and Worshry in ú. Eath.rt Ccntun?, ol th"Chrutun Churh. srates:misundersrand¡ng ro hold thar lesus did not alla(krhe sabbath rommanitself. buionl) (hecasuisli( álreñnement3 of the Pharisees. Hegoessofarathar the Sabbarh had tai¡ed in ¡rs di ine purpose, and as a coniequence r¿gainr ir or disregard ol ir ras no sin. He even srares óf rhecommandmentthat "thiscommandmentenslaved human beings,,: ..reason he Uesusl was not afraidof callingin quesrion the cómmarontained in rhe priesrlyrr¿dirionot rhe Olá Tesrámenr.' On rhis assuRordort (oncludes rhar all of

Jesushealings on rhe Sabbath da

provocarions (o sene the express intent¡on ol shosing thal torhim üecommandmem had no binding force.",Jesus' declaration that "'rhe sabbarh was made for man, nor man

sabbaú"' (Mark2:27, R.S.V.) was rherefore 'throwingove¡board rhesabbath theology esrablishfd by post-exilirJudaism." Tiis is Rordorlsstanding otJesus Messianic consciousness ;hich knew nobounds, so rhthe Sabbath commandmentof rhe Old Tesrament"wassimplyannulled,.,

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'''Pray úat your flightmay no¡ be . . . ot a \abbatir"'tR.S.V.l. is dismsimple remark that this texr"is a serondary. expanded verrionowhere there is no mention ofthe sabbath. . . it is usually said that tderives fromJewish Christiancircles strict in iheirobservance of

Rordorfsharply separates the ChristianSunday from the'Jederivingfromthree New Testament verses (l Cor. 16:2r Ads 20"that Su nda) clea r ly played an important role even in the Pauline(acknowledges ¡hat the New Testamentnorhere announres theChrisrian obseraan(e ot Sunday, but ne ertheless concludes froances ofthe risen Lordon Sunday eveningsthatthe Christianworsl-ord's suppe¡ on Sunday reaches back to the apostles of Christ "aintentionof the risen l,o¡d himself.""In summary, radical-criticalconceprs concerning theSabbathtrust in the historical reliabilityof the Biblicalaccounts and sto¡ies nfor the transmitted textof Scriptu¡e.

NeoorthodoxTheologies of the SabbathUndoubtedly the most profound theology onthe Sabbath ever

by neo-orrhodox theologianKarlBarth in hhC¿ul.¿ Dog,¿¿¡r§.'' B

agreement with.lohnCdlvin.who had stressed that rhe Sabbarh cwás regarded of supreme signiñcance in the old -l estamenr. Calvirhar rh; Sabbarh nas held in singular erimaüon"¿bove all comthe law"because it is úe distinctivesign ofGodtcovenant of gracewellas a foreshadowing of thespiritualand heavenly rest.Barth's.heologydevelops elpeciallyCalvinscon(epr rhar the Sabbathorrtinan<e andrhar rhe Cre¿tor aroused man's real to observe thegreater piety by His own exemplary deedof resting on the seveCreation lveek.r{

Taking the workofCreation in Genesh I theologicallyas "the

of cod's covenant of grace, Barth interpretsCod\ r¿r¿t rg on theGenesis 2:2 as the "secret" beginnin8of God\ covenant of rebecause C,od's resting means that He has committed Himselfto belothis world.Barh is convincedthat God's resting on the sevenCreationweek, in cenesis 2r2, signifres a specifrc Creation odinancgift forall mankind. Creation,whh man at its head, would ñndits cin fellowshipwithC,od Himself andpa¡ticipationin His divinefreedom:"Whatis concretelyrevealed in the firstand divine obsSabbath, and in the impliedinviradonto the creation to observe imore and no less tharr the meanin8 and intentionofthe covenanr

Barth interpretsthis covenant beiween God and man, represenfellowship,as a covenant ofgrace and redemption to be fulfilledithe CreationSabbath speaks propheticallyof Chdst and mustChristologicallyfrom the beginning in Genesis 2. The Sabbath aspromised rest of grace ¡eally came not ar rhe end but at rhe begiworkingweek, since man was created on the sixth day. Man ccelebrate on the Sabbarh onlyGod's own works and merits.

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res o v ne gmce an no o ave e s g esr us n e r ownrighteousness b€foreGod.'6 Israel was thüs remir¡dedweekly thar rhe Creüeir Redeemer, üeirJusrifrer,and their Sanctifier. Moreover, Barrhcthe Sabbath commandment as the comprehensive and fundamental comall God's commandments,as the sum toial ofGod'scovenant of redeeminbecause only inthis commandmentare law and gospel fullyunit€d

Fu¡thermore,he recognizes not onlythe C¿rütalogical saving signiñcthe Sabbath but also an escho.rokgnal J\tdgingaspect. Appealing to Isaia14, and Jeremiah l7:24-27,Barth observes a hidden relationshipof rhewith the day ofüe t,ord asjudgment day. That day wilbe, however, alsoofrestoredblessing, the dayofthe ultiñate fulfrllmentofihepromise givefirstSabbath.Consequendy, Barth isconvinced"notwithoutacertainawe,radical importance, the almost monstrousrange of the Sabbath co

In Barth's theology of theSabbath there can be sensed an unbearablebetween his idea that the Sabbath is a C¡eation ordinanceand theredeeming grace, on the one hand, and his conclusionthat the resurreC}irlsthas t¿rfi;naud¡he history ofcod's covenant of grace together withthe Sabbaih day, on the other hand. Barthtries tojustifytheologicallythechange of rest day fromthe seventh-day Sabbath to Sunday by the Cchurch. Hestates-surprisingly-thatthe firstadvent of Christ, culminHis resurrcction from ihe dead on the ñrst day ofthe week, meant the cono¡"terminaiionofthe history ofthe covenantand salvation." " Thereforeday "had to become" the dayofrestofthenew time. Ba¡th seems to ¡ealize"necessity" of this switchof resr days is not obviousin such reasoningscripturat legitimization. Hepresents twoarSumenrsfor his Sunday rheolohe feels must serve to solve "thisapparent revolutionagainst its divine

His frrstargument is an appeal to three controversialtexts-lCori16:2; Acts 20:7;Revelarion 1:l0-rvithoutany aiiemptat exegesis. He stathat earty Christianity"began to keep the firstday of the week insteaseventh as a day of rest . . . as a debt of obedience."'zo One wondersScripture Barthhas read such acommand, whenneitherLuther norCalvifind ir

ButBarh then promises "alsoa directproof."This consists in the"discovery"that the original orderset by God for man at Creationwas thefrrst (on cod's seventh day), followedby six workingdays: "The 'Lord'sreally his fi¡stday. Hence h ought always to have been his firstday andseventh and last." Thus Barth tries to solve his dilemma byexplaining"frrstday" rest was not really"an innovationbui the discovery of the calwhichwas already ¡¿d¿r in the calculationof Genesis 1.",¡

Balthadmits ihathisso-called"directproof'forrhe "Sunday Sabbathan inference, since his prcof is "hidden"in rhe calculation ofthe Cenesisaccount. Butone may wellask: lfthe seventh-day Sabbath as the l-ord's dhad been Adam's Erstday, thirs symbolizingthat man tivesbyGod's iniriamaintaininggrace, whythe need for the church tochange this "divine

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ment in the new covenantof Chrisi.He even defends a basic conSabbath wh€n he concludes: "NewTesrañenr Christianitydid nparticularannulment but,as it would appear from 1 Corinthians20:7 quite naturallybegan to celebrate this holyday on the frrsr daywas not rebellingagainst the orde¡ of creation but was acringagreement withwhar is said in Exodus 20:8f.and cenesis 2: lt on rSabbath commandmeni."¡'

It finallybecomes clear ¿oür Barth can see the hallowing"profoundagreemenC' with the Creation Sabbath of Genesis 2Sabbath commandment ofExodus20: namely, by dár¿¿ring the Sabseventh day and by consideringthe Sabbath exclusivelyas the rest othe Sabbaih only hovers over the seventh day but ü not the sevqDocetic philosophicalSabbath concept isobvioudy a non-BiblicAlso,Barth here rcaps whai he has sown in his position io accepraccount of Cenesis 1 as a "saga" only, thatis, not as historicallyreal abut true in its "kernel.",¡,

ln hk spiritualizinginrerprctation oftheSabbath, Barth returnsCalvin,who had already detached Cod's rest fromthe sevenrcommentaryon Genesis 2:3. Calvin had stated:"First,therefore, cohe blessed this rest, that in allages it mightbe held sac¡ed among rrespect Calvin and Barth do notallowScripture tosay whar ir aGenesis 2:3: "So God blessed th¿ seuenth &»and hallowed it,beeawefromall his workwhich he had done increation"(R.S.V.).Scriprureüat God blessed His ¡esi, but that cod blessed and hallowed "rhebecause He had rested on thatday after six days ofcrearive work.lr ibut rhe resi¿r), thatGodblessed. This isemphaticallyrepeated in thExodus 20:l l, withits pointed commission that the redeemed"remember thesabbath day, to keep it holy. . . . Th¿ setenth tu) i: aLORD,our Cod" lL\.20r8-10,R.S.V.).

Banh s dogmari. Sabbárh theolog) would have be.ome morBiblicaland less specularively philosophicalit he. ar a Bibliralrheohave seen ihat ihe resurrecrionofchristand rhe sevenrh-day Sabbtension wirhea(h orher, bec¿use rhe resurrefledCh¡isr Pm¡ruCreator"(l Peter 4:19). Probably morethan any theologianin rechistory, Barth has emphasized the gospel ofcod's free grace in rhSabbath as the o¡dained sacrament ofsalvation.It is therefore hardrwhy he can <ontlude thar Chrisr'sresurre(lronhas ro r?uindl, lhGod s everlasling co enanr thar He g¿ve in rhe beginningro mankinIsrael later.

Followin8 inthe footstepsofBarth,the German Old TesramentJenni in 1956 developed his rheologiral foundar¡onsol rhe Sabbarment in rhe Old Tesrament in a ch¿llengingsrudy.,' lenni observeskinds of foundationslor (he S¿bbarh romm¿ndment: one is in rheExodus 20{verse ll).poin(ingback ro God\ rer in Crearion. rhDecalogue of Deureronomy5 (verses I4. I5) poinringba( k ro Israelfrom Egypt.lnExodus 20 Jenni sees rhe typical"priesrly"foundarion

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n s o eo og ca oun at on were "cerrainlyadded 10 the commlater. He even declares: 'The originalSabb¿th commandmenr musr hformulated in shoner lorm and have.onráined no foundarion.¡Thcourse, a typical radical-criticalconcept.

In DeuteronomyJen ni sees a rcd.mphup-hittoüa¿toundarion ot rheestablished. The S¿bbarh is consecrared to Yahweh as rhe gra(ious LLiberaror ot tsrael. This counrs lor the cheerful rharacterot (he Sabbarhbefore the Babylonian exile(Isa. 58:13).

The so-called priestly foundationof the Sabbarh in Exodus 20r11 anand Cenesis 2:2, 3, transfers rhe Sabbarh back ro ihe creation of

rhBecause the Sabbath is ca¡led a "perperualcovenanr" (Ex.3l:16), rheobligaúonis stressed toge(her withrhe gra(e.haracter of lsrael\ redinsrirutions.Thus the holiness of rhe Sab6¿ih ¡s made independenr fromachievement and ast¡ological magic.,,

In Genesis 2. Jenni distinguishes a rhree[oldpurpose of rheSabbath. Firsr. rhe Sabbarh is "rhe goal ol Crearion. in rhe sense rhar (henotcreated for itlelforIefr to itself. but that on the Sabbath thewholecosby man, would praise God in worship.Second, the Creation Sabbath is tdoo¡ tomake the historyof cod's covenant possible.,s (bd's hallauinSabbarh makes room forcul(rckorship, separared from se.ular lite.TS¿bbathrestofGenesis2impl¡esapromiserharpoinrsforward'rorheperofcreation,rhe perfect realizationof the covenant. Thesignbecomes rheof whát is to .ome."a

The New Testament,Jenni says, teaches us ihat rhe Old Testamentas a typological"witness ofChrist,"has been fulfilledinthe comingofJesu(Matt.l1:28;2Cor. 1:20), aithough,according to Hebrews 4:9,ChrisiSuarantees a perfect re§i that remains. "Inthis rest the promise of theSabbath willb€ fulfrlled."lo

Jenni's Sabbath theology allows theradical-criticalconceptoftheorigSabbath to deny the trustwofihinessand historicalreliabilityof thenarrative in Genesis I-2. TheSabbath was in realitynot inauguratecreationofthe world, reasonsJenni, butlaterby Moses;and priests oflsrp¡ojected the Sabbath of Israel back ro the creation ofthe world in HolySConsequently, the Sabbath becomes exclusivelythe sign of cod's covgrace withIsrael, implyingthe promiseofa perfecr rest as the goal ofCrethe end of history.

Although Barthand Jenni borh emphaticallyunfold the redempeschatological significance ofrhe seventh-day Sabbath in rhe Old TesrametheoloSian has a radicallydifferent interpretationof the CreationSaGenesis 2. While Ba¡rhstresses the Sabbath of Ge\esis2 as at ordinanr¿ offor mankind in the beginning, Jenni firmlyrejects rhe Sabbath as aordinance. Acceptingthe periodic "market-day"of the heathen nationhypotheticalorigin ofthe Sabbath,Jenni believes that rhe reliSioussevSabbath is only an institutionof Moses for th€ nationof Israel.

Consequently thejusrification of Sunday observance by the Christianalso diverges substantiallywith these two neo-orthodox theologians. BarrSunday only as a snfied S¿áá¿¿¿. Jenni, on the other hand, believes in an

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DivergingEvangelicalTheolodBof lhe SabbathThe existing disunityand uncertainty inProtesranr lib€ralism

doxy concerninga BiblicalSabbath theology are only aggravatedbofconflictingSabbath interprerations in evangelical circles. Twodive¡gingSabbath theologies can be discerned in conreñporary

The first st¡eam acceprs the seventh-day Sabbath as a do¡dinance, based on Genesis 2:2, 3 and Exodus 20:8.1LIr de eloSunday-Sabbarh rheologyon rhe assumprion rhar rhe resurrea(t'rallyr¿¡Í¿d or transterred the Sabbarh tommandmenr lo Sundotthe week. The 6nalappeal is alrrays ro a trio ol rexrs-Acrs20:7l6:2;and Revelation1:10-usuallywith litde orno effo¡tar real exis regarded as the "Lord'sday" or the "ChrisrianSabbarh."

Thesecond stream rejects rhe Sabbath as a Creationordinance,a radical-liberalevaluatioñ, andaccepB rhe Sabbath merely as aJewish Sabbarh inrended as a .o\enanl giltof God jor rhe lewishSunday theology is rhen developed on (he assumption iharaáo¿ói¿d the Sabbath as a holyday. Sunday observance by the .readilyacknowledged asa postapostolic ecclesiasrical insrirutiochurch order and in remembrance ofthe rcsurrection ofChristonihe week. Yet frequently too,Sunday as a religiousday of worregarded as authorized by the guidance ofthe Holy Spirit,possibChdsi o¡ the aposdes. But Sunday is not conceived as a Sunday

Not every evangelical rheologianor writercan be classifiedclthese two main streams. Some interminglevarious elemenrs ofborinte¡pretationsof theirown.

Evarrgelical Theologyof the Transferred Sabbath.-The viewthe ChrisrianS¿bbarh and rha( Chrisrian Sunda)observan.e refourthcommandment ol rhe Decalogue is basi¡ ¿lly lhe (heologi.alrhe Rom¿n CarholirChur.h as developed b) ThomasAquinaianthe Carechismus Romanus(a.D. I567): r2) rhe English Puri(ans:aofJacobus Koelman in the ReformedStare Church of the Nethso-called batde for the Sabbath in rhe second half of the seventeThe concern isnot whetherSaturday or Sunday should be kepwol§hip,but rather on whatgrounds Sunday is to be kept as áSunday is to be related theologicallyto rhe Sabbarh cómmaDeraloque, and wherher Christor lhe aDostles or the DosraDosroinitiareáSunday observance-in sho¡r, wherher Sundiv obsirvanorigin orb¿sed on mere ecclesiasri.al ¿urhorir).

fhe Purit¿ns and the Koelmanpanr mainrained rhar SundSabbath b di iw ¡ieht and the moral fulñllm€n(ot rhe S¿bbarh rThei¡ arSument was based on the philosophicaldistinctionof aand (eremonialprecepr ¿t¿rn the fourrh commandmenr. a concinto Christi¿n rheolog]bv Thom¿s Aquinas.To (hem. as rperperual mor¿l precepr woulddemand only one day (hosen arbirrweek for worship.bur rh e rransior y cerenonial pre.epr woulddem§evenrh day otthe week. in commemorationof rhe.reaUon ofrhe

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,untouched, since the change pertained only io the c€remonialasadditionalidea of the "seventh" day of rhe week.

Seve¡al prominent Dutchscholars, G. Voetius, Abraham KuyGeesink, and G. Vos, have car¡ied on in the Koelman tradition,with

A. H. Strong, a Baptist,calls Sunday "the ChristianSabbarh,"commemorates. . . the newcreationoftheworldin Chdst. inwhichGod'humanity first becomes cornplete."Appealingto Revelarion l:10,Acts 20:Corinthians16: l, 2 (allwithoutexegesis), Strong claims ihat "Christ'sand apostolic sanctionhave transferred the Sabbath from the seventh d6rst, for th€ reason that this last is the day ofChriscsresurrection, and sowhen God's spiritualcreation became in Christcomplete."sr

Strong immediatelymodi6es this absolutesratement by declaring, sless assuredly, that the change "seems to have been due io the resutreChrist," thus acknowledgingthat the "change" is a matter of a thinference.

John Murrayof Westminster TheologicalSeminary in Philadelshown concern, in his Táe Sabbath Institntion, toesiablish "the PerPetuitprincipleembodied in the Fourth Commandment,namely, thedivinely iianctityofeveryrecurringseventh day." Indeed,for Murray, Sunday obstands or fallswith ihequestionofdivine institution.Expediency "can nethe sancrion of law and it cannot bind ihe conscience of men."r'

He affirmsthe Sabbath in Genesis 2 as a Crearion ordinance, institutethe Fall of man, and acknowledgesclearly:"Sindoes not abrogateordinances and redemption does not make superfluoustheir obli8afulfillment." '

Regarding thefourthcommandment, Murrayargues that "itwouldthe mosi conclusive evidenceto establish the thesis thatthe fourrhcommadifferentcaie8ory from theothernine. Tharitfinds its place amongthe te

wrirrenby rñe hnger ot God upon rables ol "¡one establishescommandmenrand lor (he labour and reslit enioins a posilionequal to lhthid or the frfthor the seventh or the tenth." AndJesus'words in Markconcerning His lordship overthe Sabbarh, do not mean any abrogatioSabbarh but rather His sealing to man thatwhichthe Sabbarh institutioni"Our I-o¡dHimself confirmsits permanent relevance."$

However,Murrayregards sl¿nd¿l as the Christian Sabbath by thedissecting the "Sabbath"fiomthe seventh day ofthe week and rransfer"sabbath-'to the first day ofthe w€ek. Recognizing that the Sabbath as aordinance commemorated thecompletionofCreaiion,he says: "ln theeconomy the Sabbath is the lrrd\ Day and iherefo¡e the memorir omplerionofa workol Cod grearer than rhar ofcreation." Here an illeconriasr is in¡roduced, q hich is urrerlyforeignto rhe Bible. namelvthatRedeemer woulddestro) a good memorialola pertect work donebv HCrearor. Ir contradict¡also Murra¡s own statement that \in does nolcreation ordinances and redemptiondoes not make superfluous their oand fulfrllment."3¡

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.thingsb,v the HolySpirit."Richardson rejects the rraditional theoloth¿t thc Sabbath commandment is not likethe other nine but onlyshadou rha¡ Chr ¡s¡ l¿rer ¿bolished. He rh¿rarrer i/(s thr. ¿rgumenby "anti-Jewish polemics."Opting basically for the posirionof rhfurtheracknowledges the fburthcommandmenr as consrirutinmoral law," and a€cepts the priorityot the "crearioninterprerarionabove the "redemption interpretation"of Deuteronomy 5.r,

HaroldLindsellhas placed a somewhat unusual twistto Sutheology in his a¡ticle"The Lords Day and NaruralResources."

equatingSunday with the Sabbath ofHolyScriptures, he suggests rshould press for social Sunday legislationin order to enforce "outobservance for unbelievers."As the ¡eason for this objecrive, hethat only the church knows what isgood for the world,becauserevelaiion(Scripture)gives the insightintoGod's natural revelationwhich means in this respect that every man shouldobey "God's natday of ¡est in seven "r

On the basis ofthisphilosophical abstra.tionLindsellhvors sror politicalcoercion ofallthe non-Christiansin order to a€complishof "the proper use of the Lord's Day,nhollyapart fromimpli(arions,(o bringunredeemed men ro ¡he pl¿,( shere rhalsebut fo¡diffe¡entreasons.""

But we may wellask, ts itconceivableto keep the Sabbarh "proreligion. wirhour keepingrhe d¿y h,,l)? And rs nor rhis Lindot(omplianrewirhreg¿rd ro rhe Sábba(h (omm¿ndmenr a totn otwhich Lindselldetests so much withinthe church¡ In an editorialoft916, in Christiani Todq, Lindsell surprisinglyproposes. however,be set aside as the day of rest fbr allpeople," inorder to help solvenergy crisis. This argumen. includes an inte¡esting admission: JSabbatarians wouldbewellserved by this decision. Fo¡Proresranrs ashould proveno rheologicalhardship:aparrfiomrhe facr lhar our Lthe dead on rhe fir\rda ofrhe week, rhere r. norhing in sr riprure rhro keep Sunday rather than Sarurday as ¿ holy da). ',

James P. Wesberry, ednor ofSuadal magazine of rhe Lord's Dthe United States, p¡esents another interesting variarionby sraring:"¿bolish rhe old S¿bbarh. bur he enl¿rtsed ¿nd ennobled ir and mirgLordtDay"and "TheoldJewish Sabbath was buried in rhe gravewhen he arose it tookon new dimensions.",,tr is perperuatransfrgured "*

EditorWesberry thus defends a rr4¿dSabbarh, which was "r¡aChrist into Sunday as the Lord's Day. Neverrheless, he frankly'' I hcre i. no re, ord ot a sr¿remenL on rhe pdfl otJe.us aurhori;ingnor is rhere rerorded.urh a sratemenr on rhe parr ul rhe ¿postle

Elatrgelical Theologyof (he Abrogated Sabbath.-Abasiischool of Sabb¿rh inrer pr<tarion.whnh enj.)5 rhe I¡vorót (ev¿ngelic¿l s( hol¿,5hip.sa5 delended b) rheDur, h rheolog) pruteCoccejus during the Sabbath controversyin Hollandin rhé sevente

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, .held that Sundaykeepingwas a purelyecclesiastical insrirurior.Focusingmost serious point ofd€bate. the originand authorityofSunday as the dal-ord,Coccejus shocked the Sundaykeeping churches with thispenquestion:"Ifitis moral to rest because God has rested, then it is also moraon the day on whichGod rested. lf we transfer rhe remembering ofGod'another day ofthe week, we remove what Godhas given and instituted.been ceremonial to keep the seventh day. why then is the keepingofonseven days moral¡"16

The Reformed EvangelicalOld Testament scholar, J. L. Ko§tressed an inescapable theologicalconsequence ifthe Sabbath must be aas a Crealion o¡dinance. His pointmay be paraphrased thus: Just aspresently notpermittedto ¡ru¡der because the sixth commandmentwasin force priortothe lawofMoses,so we would notbe free now toreject theofthe fourthcommandment if the Sabbath was already in force priortolaw-rrtn other words, if the Sabbath eas actually instituted in the be,nPa'¿dise.rhenCh'isriansalsoareunderrheoblig¿ri,'nri,ób.erterheCSabbath.

Defyingthe long Refo¡mationand Puritan tradnion,as well as the poRuyper, Geesink, and Bavinck,Koole urgesthe reader to thinkthis tlogicallyand consistently beforeaccepting the Sabbath as a C¡eation o¡dKooledoes nothesitate to conclude that thosewhoviewSunday restas a rSabbath, required by the fou¡thcommandment, must, in the nature ofttransfer that rer day back to Saturday. But because the Sabbath cascientiFcallyverifiedor proved to have been historicallyinstituted in PKooledoes not accept the Creation Sabba¡h as a fact.

BasicallyfollowingJenni,Kooleregards Genesis 2:2, 3 merely as a vMoses concerning a heavenly realityofGod's rest, ofwhichts¡ael's Sabthe symbol and sign. Isra€l's Sabbath th€refor€had the nature ofa sacrreal encounre¡ berween human and divineresring.'fhe Sabbath resr was

both a sign ofthe restofgrace,p¡ovidedal¡eady inGod'scovenantwith Aand a memorialoftheirdeliverance fromEgypt (Deut.5:15),and therelbrof redemptionalso.

lSnoringthe lbundationof the Sabbath in the fourthcommandExodus 20:8-11, Kooleconsiders the Sabbath exclusivelyas the meIsrael's graciot¡s deliverancefrom t8ypt (Deut.5: l5), instituted for the fiduring lsrael's journeyin the wilderness (Exodus 16). Then, by coChrist's resurrecrioniiomthe dead wirhIsrael's redempiion fromEconcludes that Godt redemptive actin Chrisiis greater than that wperfbrmedlbr Israel. Onthatbasis he inlers that Sunday shouldhave pre

over rhe Sabbath for Christians.Sunday therelbre isnoc and cannoSabbath o¡ a ful6llment ofthe fourthcommandment.In basic agreement withKoole's Sabba¡hand Sunday theology

publicationsof P. Visser, a pastor ofthe Reformed Chu¡ches in the NethAnd anotherDutch scholar, R.J.VanDerveen. has gone so faras to denylegrrimatv of anr Sundav rheologv.'

AlthoughOscar Cullmann isnot co be classified among the evan

2E7



.Chri¡tokgof the Neu Tes¿a,¡¿'¿, Cullmann interpretsJesus' sayingR.S.V. t "So rhe Son ot man is lord even ot rhe sabba(h )romeanrcome to set man free from Sabbath observance. Cullmannacceptsbased on the Aramaicexpression áarnasÁa behind boih Mark212Jesus may have announced rhat man in general has now receivedi-be lordót rtre Sabbarh. In rase je\Lr;did mean ex,lusirellHexpression Son of man. as M¿rk , le¿rl) undersrood ir..lesus pHe had come with divineauthorityto abrogateall Sabbarh observansees the same sense expressed more explicitlyinJesus'words ofwhich Jesus does give a Christological foundationfor non-obsSabbath.""

In fa( r. he even goes so far as to declare lhat.]esus words'unri5:l7 ¿re an dllusionro the nes da o[ resr of rhe rommumrv.rhere5urrecrioni|rtQorou xueíou hineto tou kufloulr¿¿) oThe designation "dayof the Lord" inRevelarion1: l0 he simplySundav. and derlares lhe tollowingwnhour any hisroriraleridencrime. the day of Chrisr's resurrection.,alled inRev. l:l0KuQraxii,1r'n¿r¿1, was already universallycelebr¿ted in ChristianChurche

However, Cullmann does not claim, as Barth does, rhar Sundabasicallyan obediencero the fourrhcoñmandmenr. He blunrly proidea ofJesus' words "untilnow"inJohn 5: l7 'lustifiesthe disobedOld Testament Sabbath commandment.

Paul K. Jewett, professor of systemaric rheologyat FullSeminary in Pasadena, California,has presenred a full-scal€Sabbhis Th.e Lord'sDq: A Theological GuiÁe to the ChristülnDaJ of Worship.developsthe positionolRordorf,Jenni,and Cullmann,but modininrerprerarion. TheSabbath onginated wirhMoses in l xodus 16. hrherefore is nor a Crearion ordinante,onlv a Jewish Sabbarh. JesJew, obse ed rhe Sabbarh" and "didnot reiect theinsrirutionofsuch, but only thetraditionofthe elders regardinS Sabbarhkeepiless,Jewett surprisinglydraws fromthis the conclusion rharJesus'the Sabbath convinced Hisdisciples rhar their Master did nor reqlonger to observe the Sabbath. He also comments:"ftcannor be sufactoftheresurrection as such could have broughr abour rhis chanapart fromthe authorityand teaching ofJesus himself."i¡

In consideringthe apostolic wrirings,JeweÚ dismisses rheapostle Paul wouldhave innovatedSunday worshipamongthe CenHowever.regardingRevelat'onl:l0.hestare§:ln allsubsequenrthe term 'Lord's Day' refers to Sunday, and rhere is no reasRev€lation1:10 is an exception to this rule."5'On rhis crucial poevident thatJewett ignores the Sola Scriprura principle,which ProteLuther, Calvin,and Zwinglihas established as the r¡rr¿ gua non ofP¡Second, he ignores also the recognized principleof hisroricalmexpression is to be interpreted only in terms of evidence rhar iscontemporarywithit, not by hisroricaldata froma later perioprinciples-thetheologicalhermeneuticand the hisiorical-scien

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.ln his effortto reconstruct the originofSunday worship,Jewe¡ropts fhe calls the "likelyhypothesis" thatSunday worship originatedin the cuscelebrating the Lord's Supper on rhe frrsr dayof the week right fromtEaster Sunday on. He appeals to a combinationof texts-Acts20:724:33-43,and John 20r19-23.6

BecauseJewett hasjoined those who rejectthe Sabbarh as a CrcarionShe cannot maintain thatrhe ChrisiianSunday is, in principle,obedienceCreation rhythñ ofsixdays oflaborfollowed byonerestday. But neverthelseeks to ground Sunday irorshipon some divinefoundationorscriptuml doing so through a philosophicalrationalismby whichhe can say S,¿ ("YeNon ("No")at the same time to the fourthcommandment: y¿s to theJewishcycle, and No to the Jewish Sabbath.'?

Basic io Jewett's Sunday rheologyis rhe assumption "We can onlysthatthe early Ch¡istians, bothJews and Gentiles, accepted the weekly cycleas a divinely giveninstitution."'3Consequently,not in the seventh-day Sbut in the week "as such"-the cycle of seven days-Jewett views the uredemptive historybetween lsrael and the church, between the Old Tesand rhe New Testament.

Jeweit even asserti ihat the apostles taught the Genrile Christians"to otheJewish week,""rhe sabbatical sequence oftime,but rejected the SabbathThis implies that Christians who gatherfor worship on the ñrstday of th"stand under the sign of the Sabbath in ihat ihey gaiherevery sevenrFunhermore, according to Jewetr, by the nonobservance of rhe seuSabbath, Christiansindicate the fulfillmentoftheirredemptive rest in thewho has come, and by their obse¡vance of the./trrlda) rhey indicate their nehope forthe futurc,eternal restwhen Chrisr willreturn. This isJewettt thof "the dialecticof fulfillmenrin hope."8

Jewett accuses the ReformersLuther and Calvinfor thei¡ radical Nofourthcommandment and theirequalizingofalldays of the week for ChrBut he proceeds to condemn likewiseall Ch¡istian SabbathkeeperswholeheartedlyYes to the fourthcommandment because of theirpresu'ludaism."'

Jewett disagrees, too, whh those Reformed Evangelicalswho try to iSunday as "l,ord'sday" withSunday as a civilinstitution.Sunday restobligatory forunbelievers. There simplycannotbea real Lord'sday withoubecause "the LordtDay rest is preeminently a soul rest, a spiritualexperiNevertheless, thecivilSunday law is a fruitofthegospel insocietyand"agboon to mankind.""

One step beyondJewett we arrive in the circle ofthe Dispensationalistas L. S. Chafer. WhileJer{eit stillcontends for "conrinuity, withoutidenSabbarh and Sunday, Disp€nsarional rheology radicallyopposes every coof Sabbarh and Sunday. I r regards rhe rlro resr days as the symbolspar eselltwo absolutely unrelated and opposingdispensations of "pure law angrace."6' Dispensationaltheologfh promoted withmodifications

I Rq¡¡rding Rcr. ¿rio l:10,s¿echrprer6. pp. 125 127.

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. o¿ . e nsr rIlinois.Sabbaü Irterp¡€t¡tionsof Some SmallDe¡ominatioña

W. T. Purkiser, of ihe Church of rhe Nazarene. in his a¡ticlQuest¡on, makes rhe.hallenging asserrion: Firsr oti. tel ir bSabbarh belongs to r he New I esrament as wel¡as lo rhe Old TesraJesus words in Mark 2:27,28,ás rhe mosr basic sraremenr otrheregarding ihe Sabbaih," heconcludes rhatthe Sabbath "belongs nolsaiah. and Nehemiah, bur irbelongs ro every person who ár knChrisr as Lordand Saviour. Purk-iser hayeni ro declare, hoequation of Sabbath withSaturday or the seventh day of theassumption: "Noone has ever been authorized to add ro the fomenl afler the words the sevenrh da rhe tu her words ot ¿ rracyrle. or Sarurdar. ' While.alendarsare of mdn's (onrrivingappoinred 'rhe Sabbath prin(iple,and rhar prin(ipleis atwaEVERYSEVI-N'IH DAYBELONCSTO GOD:"ff

Purkiser incorrecdycalls the identifrcarionof rhe sevenrh-daour Sarurday a mereJéwish rradirion.Ot Sundar he srares: lr rmemorialofthe resurre.rionof (he LordJesus Chrisrfromrhe deelevare Sunday inro a new S¿bbarh b) illegnimarel¡rrans¡aring t ,very early rhe ñrst of rhe S¿bbalhs (cl. also MaÍ.28:tl.He ae(ttexB ar l¿asr hin( thar one series o[ Sabbarhs was ended. and abeginning. e l¡ish.of(ourse.anirresponsiblemanipularingotand ir deñes lhe combined New fesumenr schol¿rship ripreAuthorized,Revised, and other srandard translations.s _

ln rhe Sabbarh (heologvof rhe Sevenrh Day Bapusrs we (owirha basical¡v dillerenrapproach in r onremporary ihoughr. ThH. lawis,A.J. C. Bond, and H. E. Saunders, publishedby rhe AmTraflSociety in Plainheld. New Jersey. represenr a prorestanr

movement that tries to leadChrisriansback to the BiblicatSabbthem to Christas rhe l,ord ofrhe Sabbath.- Basing himseltonI he Hoh Srriprures as Cod s spe¡ iat r e etariby a Christologica¡undersranding ot rhe O¡d Tesrámen(. S¿undconrise theologyof rhe serenrh-day Sabbarh n his bool Th? SaCnation and Rp-Cftation( 1970J. His fundamentalrhesis is thar rhenot only as a memorialof Creation but also as a memorialredemption, and resurrer.ion.'-Saunders quores Lewis, whosrareGod leads ro the House of cod, ro lhe Boókot cod. and ro lheHowever, in theiremhusiasm fora Christo,cenrricrheologyofrheand Saunders unfonunatelyshifr rhe ¡esurrecrion ofChii¡rfromthe wecL ro rhe S,hh,rh

Aclnowledgingrhe ordin¿n(e ot baprism as lhe s]mbotofonce-in-alifetimeexperience--§aunders exrols the S¿bbath as thecontinuingbaptismof the Holy Spirit." "TheSabbarh stands ar rmessageofreconciliarionjustas ir srands ar rhe hearrofGod.s originman." TheSabbath is "rhe cod-ordainedsymbolof his own preJe

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fellowship,"the Sabbarh means infinitely more"since Chrisr.iolndeed, ihe Sabba.h now represents the lifeof man resrored in Chris

reminder that God is still incontroland man is only redeemed and saved'in time'oftheeterna¡ God. WhaiChristdid in redeeming the worldwas tman to his created place as an ete¡nal being." Thiswas rhe signiÁcancehealing and forgivingon the Sabbath day. Thus Jesus made the Sabmemorialof the crearive power of God, "a sign of cod's redeemsanctifying andupholdingpowe¡ in Christ."Jesus' death and resurrecnothingto alter rhis faci: "instead it has made it all ihe more iñperative t'rememb€r the Sabbath Day to keep ir holy.""lSeventh Day Baptistsalso envision that the Sabbath is rhe great "syihe unificationofthe peoples of the world underallegiance ro the revelahas come to man, and which Christiansall accepr.""

The ChurchofJesus Christ ofl-atter-daySainrs (Mormon),as represJames E. Talmage, teaches that Sunday "is rhe acceptable day forobservance, on ihe authorityof direct revelarion specifyingthe Lord'such.""This "directrevelation"refers to a visionof the founder andJoseph Smith on Sunday. August 7,1831, whichis published in The DocCor¿n¿rrr. In this passageJoseph Smith exhorrs his fellow believersto wo

Cod's "holyday," also referred to as the "Lord'sday.""There is noexplicitequation of "Lord'sday" andSunday, but this revelation is useMo¡monleaders io seide the issue.T

To those who are not saiisfiedwiththis serdement, the Mormonoffers theirreprint ofthepseudosciend6c Creek argumentation ofthe MSamuel Walte¡ Camble, Sund.a1, The True Sabba,n o/God (1900),'6 whose ris simplyreiterated by K-f. Coombs, I¿¿ Z, u, s abbath-Satudq or sunnand by LeGrand Richards, A MaruekusWo¡h. and a Woñder ll950).

The Mormonposition is also represented by Presidents D.O. McKaW. Penrose in their repeated exhortations ro observe Sunday on the bas

Sabbath commandmentofExodus 20.?? Interestingly, theMormonauthRobens, in examiningthe"ñrst-day"iexis in the New Testament, admitschange of rest days by Christor the apostles can only be called "proba

Understandably,many Mormonshave wondered from the very sta¡ta return ro the Biblicalholy dayof the Lord is not the real restorationworship. One ofthesewas Orson Pratt, one ofthe"TwelveApostles," who1850: "Again,must the seventh dayor ihe 6rst day of the week be kept hthe l-ord? The New Testament does not clearlyanswer this question.rarher more evidence in thatbook forkeeping ho¡y the Sabbath day or Sthan there is for keeping the firstday or Sunday. The Ne$ Testamen

indefinite onthis subje€t, and therefore it is an insufncient guide.""The htemational BibleStudents Association (lehovahtWitnedeveloped a peculiar interprerationof the Sabbath of the Bible.Theseventh day of the Creation week in Genesis 2:2, the day of God\SacalculaÉd ío hsr exacrly ?,000 years. These are dividedintá 6,000 years ohistoryuntilArmageddonand 1,000 years of the "KingdomSabbatChrist in the future. In the publication¿¿, God. Be Tnu we read: "M

29t



, .'days'willadd up to 49,000years.""Inasmuchas God's Sabbath is stillp¡o€eeding, according to this

day thar Christians exercise faith and obedience throughChrist,theSabbath, God's Sabbath or rest." 3r Accordingly,no weekly dayis reholy day or Sabbath day.

Summ¡ry and ConclusionIt is obvious that modern theologies of the Sunday "Sabb

dive¡genr. Withthe rise of radical text criticismand modern evolSabbath was less and less accepted as a Creation o¡dinance, so thscholars the Sabbath commandment in theDecalogue was interprcfewish feast day and redemptiveshadow ofthe old co enant. Rordoánd lewerr. for insrance, projerr Sunday observance back into aporeyali Sundayas rhe d¿y otChrisrianwor.hipact ordinqro rhe in(entil-ord Himself.KarlBarth s and Ernst Jenni s neo-ReformedSabbsurprisinglyunfoldneglected gospel dimensions ofthe Old Testawithkeen and refreshinS insights. To them, the Sabbath is noihingsacrament of gmce. WhileBarth accepts the Sabbath as a Creationer¡ds in virtuallyproclaimingSunday as the Ch¡istianSabbaihagreemeni with"the fourthcommandment.Jenni, however, rejectas a Creaiion ordinance, consideringthe Sabbath to be a Jewish shabro8ated by Christ.

In Evangelicalism, twomain streams of divergingSabbaih thdeveloped. TheolderPuritanstream maintains that theSabbath wGod as a Creationordinance fo¡ mankind,was reinstituted forthepunder Moses, and was transformed by Christor His apostles inSabbath." Byway ofthisstrange transfer theory, thefourthcommprinciple" applied toSunday obseflance.

The newer stream ofEvangelicalSabbath inrerpretation,howerejects both the Sabbath as a Crcationordinance and the PuritaSunday as a transferred Sabbath. The Sabbath is conceivedredemptive shadow of the old covenant dtual, completelyabolisHimself.

A recent combination ofthesetwo main streams is presentedproposes that Christianbelievers with theirSunday observance obeof a Sabbatical-weekrhythmas the abiding moral principlecommandment.For him Sunday is nota Chdstian Sabbath in any rebelievers' outward sign ofhaving foundrheir souls'restin rhe resurThus Jewett úies to combine law and Bospel in his Sunday theol

ln Dispensationalism,withits dichotomy betweenlaw and gattempts are considered futilebecause the Sunday of "pure gracrelated any longer to the Old TestamentSabbath commandment

Itbecomes quiteevidenrtharanySabbath theology whatsoeverconnected, not onlywitha Biblical protology(doct¡ine of the bthings) andeschatology (rhe end ofthings)but also wirh soteriolo¡edemption)and the Biblical inter.elationshipof law and gospel.

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, , , an rnaabidingsacramenr of Cod s everlasring rovenanr.as presenrea in HebWeighed in rhe b¿lan(es of rhis rerealed unbreakabli uniryol C,od sCreation, redemption,and finalrestoration,all Sunday theologiesarewanting, in that they c¡eate an un-Biblicaldichotomybetween the workCreator and the workof the Redeemer, rhe Re-Crearor.*

NOTES,,r";.;*j'Lifil* -J lsamm"ñdML. Andr.q. /r rh, @vndd\,1R?.4ttu .a1¡. 2d cd..

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t 1;1,vi,.,. zr. -,a"*t^, v,6 'I¡ndon.rer3'. pp 3. 4.

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\ ¿ñDerveen, "H.¡vr'd. Cibod," ti Dt ftm n ú1im, t .B.B \.ri1, \d ll .A¿kci1, l9b3),D+l+ osürLjulr¿ññ./t ( /¡&b/,sot ttp N.u I.hd. Á ed Phil¿delDhk. 1963'. D.ls2 Lullm¿nnhÉ er.Sei. ul John r 17

'n 'hc te¡ üoir 'lc x ¿¡d rJr. D¿v o, Rc{" ¿.ld;d @ hr b úl ¿¿,4 , ¡h¡ullnndon.1969, pp $-q5.

r Thene\r,h"rre,r'llp'oüdr¿ s¿hhah rh.olu&"'h¿'d\4húF"oIor di,ho,om) ¿nd prot'dc

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6 w. T Pu,Ls'. "T1,.s¿bbrh Qtano¡." Th. HaoA ol Hohw-j,eprin,rd'n sun/¿,.

e rhtr.yhu r.lrnnov¿onEround¡rebu¡.db\^'lburFl€4h.rsr(l."MursrnrdM¿y üv.1 MAo¡|\tRM , U¿y, 1399. pp. 40 r 40rt. ,.pr odú .d iñ Rur.l l. r homfn.¿s¿I¿¿¡-i r Mounu,nVd, C¿lil, IqTl), ¿DÉndi:.Thr¿uthó, ¡L'. rh¡r 'hü Bñnul¿r ,En"ldr..1h.ñro¡of¡h.s¡bbarhil'?6úu@n¡h.Dmround.r..qnoBnr.ofaf¡vofrnu:'rD¡ar of lynkrcfrned ro tu'6 ü¿' rh.n ¡ noun and .n adid ¡iv. brlonrr@rú., r,.r.. 6ñimur¿ir(m (nd.r. numb.r.¿ndrd.. alrh€¿dh útr"ñd',úá 'n-M.irh.\¿3-lr ú ol.l,hr ñoun "S¿bb¿'h " co¿ádfl, i olnÚ, ¡rndrl,rhr rho do no' b.lonflnúe umr t¡kF.¡dud. th.nan'larcr'Ihc Á'rof¡h.s¿bbrü ."¡ h.\orr. r,Énrl¿uonÉtuin\ th.Elo,a:rtrL 4nd \ft TcrLmfn'i hol¿Bhip, onJud6un¿nimoutllrhr,henounrJ,rJ¿,ñ\{nsuln.¿nonb "h..I in om. (onE(6' M.rl16'9, Lulel3 I2.Iaorinthi¿n¡ 16 2. M¿'ú,s 22a:l- loh.20:ll9: A.E20:76'Hdb.,rE §aund.ñ,Ii,\arboth \nbot

d Ctoidond

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€ A. H t un._Th.M'<rñofü"*bh¿ú,'7htor\ot¡R4ú@\prJ2b. r9a3 pp 273.M sauñd.[, or. .n., pp. 65, 74.70ahv¡ l.L.Boñd,?^.r¿r¡¿¡¿¡Ftdinh"td,N.l.1921,.p. 3.quorfd,n¿,r.p. 74'r s¿und.n. d .¡.. oo.76- 73.n Ih'd.. L.7a.:3J¡mei E. T¿lm¿s.. ¡ §irr'r,./¡¿,,{¿¡h o./ ¡¿ú '§¿lr tlle ( ir,. r942t. p 4srf sfr A. L. crcwlo, JbrMora 4tolt^,ctutiot l^ÁLh^tottdhJ4 t¿'ú r5rh L¡t CEnd R¡ h¿r d3. á M,úla l,l7o;*¿¡?, lt o"?a ls¿k L:1. Cirr. 1q50,, pp 287.294 Brui eDrhr2drd.rs¿l'LIeCi').1966/,t.vS¿bb¡rh . lorph F,.ldins §mi¡,¡e a, h Lor./lil^.Ci¡v 957-1966),253.t9Thom .n\l.iñ.hor.v.r.ü¡rü.,e,ealnRno,.relduoó

ot I tv Dd ñv on¿ Lotmú th¿t"lp¿rer §und¿ inro

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rh. M.,monchurh 4 '.lh. Róñ¡n c,rh.l'Lchu'.h lci'n "idi'i;n,loni,D ili^ §dmu.l s ¿lrer G¿mb'e, su,/4, ú. ru sdbb¿tÁ ¿Í cú é¿n tlte Ci¡ , 1954,, DD l

onÍ¡n¿llrpublÁh.dhDnBpornbl.C'..t .' rum.nutiun 'n the No\emb.,, 1397, ¡r,¡tü(rnm: a BriafR.rift.'pp.367333,, whi,h w¡ioundly apord by skl.6.. nok 66, a.77 S.._IhoDrn.dl B. H. Robrtu, 'Ihe Lóid'Ddy. /ñpúffr¡¿ r\Nor.mb(r,1397,.rt.rc oha Psni xoa r\¡r L¿l. LiLl9{5r.p. lT0 roncin¿llv pubhüfd be'w(r l3{3.n

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294



Reflectionson a Tbeology

of tbe Sabbatb

Raoul Ded.e*n

,TrHESabbarhh.ue inrolres l¿r morerh¿nrhe me(hanicsotkeepingt

I day as a holld¿y ol re.r ¿nd worship.Errentially.it r\ d maLrer r¡fdisbeliefin J esus Christ as Creator and Redeemer, as revealed in the Scrtherefore it bears upon the fuiure orientation ofone's entire way of lif

Inthischapter I wish frrst to consider brieliythe basic theological signofthe Sabbath as it is conceived in Scripture, and second to discuss how thirest sheds lightupon the pattern ofmantbasic posture in the presence ofof his fellowmen.

Althougha brieftreatment ofthiskindcannot providesatisfactory anall pertinentquestions, I shall be quite satisfied if Ican add to ourunderstandingof the theological dimensionand pracrical implicationquestion before us. For I rhinkthat one of our most imperativetasks is toand to appreciate the implicationsof the Sabbarh commandment forrheologicalthought andpractice in the church of today.

A Basic AffirmationAboutGodLet us flrst inquire intothe meaningof the Sabbath rest as conceive

Scriptures. lt is now generallyrecognized that the weekly Sabbathwas "cof great antiquity" and beloÍgsto the earliest strataof Israelite religioalthough varioushypotheses regarding its originhave been proposed,:lirile lighthas been added to the Biblicalrecord that t¡aces itback to thecrethe world.'Theorderingof man's lil¿ toinclude rest on the seventevidently a unique element in lsrael's concept of time.i

By far the most frequentlymentioned of all thedays referred to inTestament,:the Sabbath is a fundamentalelement ofthe religionoftheBimentioned three times in connectionwiththe creation ofthe universe: onGenesis narrativeof Cre¿tion' and twice as foundationof thecommandment.'Thisis quite significantwhen one keeps in mind that the

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re a ons p a is at e very ear an cen ero r e r s an gosthat God is Creator is indeed one of the basic afñrmationsaboutBiblical w¡iters," and Christiansafter ihem,have regarded as the ifoundation uponwhich their other b€liefs resi.r0 Interestinglyenouvery firstpages ofthe Bible,at the center ofwhat the Biblicalwitnesscod as Crcator, that we discover for the 6rst time thecon€eptoftheSo considered, and because it is eminentlya revelation ofthe natureHis purpose,'r rhe BiblicalSabbath yields lñealap inthe strict sense ofit provides us witha doctrine ofGod, of Godas Creato¡ ofheaven aof man's ñnal goal in Him.

The DivineRest-Its ImplicationsTo cladfy this, Iet us consider rhe Biblicalstatement itself.

account affirmsthat on the sixthday, after creating heaven and ecod looked backwithsatisfaction upon His workof C¡eation."everythingthat he had made" was good, even "very good."" Mosindicates that ii was at that point that God laid the foundationof tresting on the sevenrh day: "Thus the heavensandearth were frnishhost ofrhem. Andon the seventh day Cod frnishedhis work whichand he rested on the seventh day from all his work whichhe hadblessed the seventh day and hallowed it,because on it Godresred frowhich he had donein creation."''

That God resred after His wo¡k of Creation is a fact underlinclarityin the fourthcommandment of the Decalogue: "'Remembeday, rokeepitholy.Sixdaysyoushalllabor, and doall your work; bday is a sabbath ro the l-ordyour God; . . . for in six days the Lordmadearth, the sea, and all that is in them, and rested the seventh day;Lord blessed the sabbath day and hallowed it."rr

In both instanceswhatis involved is not a divinedecision torest

leaving somethingundone.Nor

arethe ideas

oftiredness

andrecuperation to be connected with thisdivinerest.r: The ecompletioncompletionof an activiry,of a function.God's workwere completeat the momer¡t in which Hetook timeto rest.t6 For altand ea¡th were indeed finished.God's work was not ended. The eHe ¡ested on the seventh day, thus making theSabbath day a dCreation. only then was Hh workdone-'7

What are the implicationsof the idea of a divine rest on the sCreation? Letúeb¡ieflymention two of ihem.First and foremost,here with the doctrine ofGod,with theology and not anthropology.before us is no

crude anthropomorphism,arguingback from

man tit an artempt ro findadivinesanction foran already existing weeklyit fourthplace in a set of ten commandments.The argumtheological, is all rhe otherway around,fromGod to man rather thaGod. The Scripturcs begin from the Creationaccount and f¡omwhich manis graciously commanded toshare.

A most remarkable theologicaltruth is thus stated, namely, ron rhe Sabbath day God is makingplain His desire to ente

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ro ¡he posirionoi a der¿rhed spedaror. Cod willedto (oexislwi(h manpresseá rhi"in a mo.r meanrnglulsay. n¿mely. by in"riruring(he Sabbihen inviringman ro panicip¿te in His rrf ¿nd blessedness. " Tr uly, thisday, blessed and san,riñed by God, ua" given in 8r¿(e ro rhe uurld. i'''made lor m¿n dnd given ro him, as ChrisrHimselfderlared.'' GerhR¿dcorre.rltpoinlsoulthatthisdivinereslis in eterl respecl a new lhinwirhrhe pro.e:\ ot ( rea(ion. Cod has come into man s uorld¿nd He h

ilearly,in rhe Scr ¡ptures Crearion is noi regarded as a timeless revela¡i

rook pl¿ce in rhe orderly (ourse of nalure. bul as a hhtoric¿lworkot Glaunches history-historythat i6elfisunderstood as a dialogue between

This points roa serond theologi.alimpli(arionin the Bibtical con(divinere"i at the end ol rhe Crea(ionproress: God. be.ause He is rhehisrory, is also the God ol I he covenanr ¿nd of I he Promi§es ManisrhCre¿rion; bur Creation.because ir means lellouship,is also obpa nership in¿ covenanr. This (ovenanral relationsh¡P. §rronglvemph¿i¡e S,.iprür.t,amrms anew (he asronishing prorimiryof rhe crearlrrCrearor. Ir restihes, on the one hand. lo God s sovereign porer in hisrosoodness ¿nd lovahvlo His (ovenanledpeople,"whileon the olher il"m¿ns atlegianciíllegianceexpressed among orher qa's in hisobservance-ofrhe S,bbarh rer. rh¡ \ign ofrhiscoven¿nr.''This underscreligiouscharacterofihesabbath, whi¿h is no longermerelyGodtgift,*b.lav"ro the Lord. 'r rhe Sabbarh 'ot rhe Lord," a ddv holv (o lhe l-orconsecrared to Him.As EllenG Whrle has expre"sed ir. Ir. observanrean acr r-rlgrareful arknou Iedgment. onrhe pai t ol all who should dwelluear(h, rh¿i God was rheir Creáror and rheir righttulSovereiSn: (hár Ihevworkol His hands ¿nd rhe subjecrs ol His authoriry '

This is not ro sdv rha¡ rhisdr provides b€neEr§ for God or serures Hi

Bur on rhis day. ser apart b) Him.God" Presenre is Parti.ularlvmabelones fulh ró Him,-andcomes enrire\ and in a Parlicularwav unl.r.ts:hiD-"'ir is in the lishtol rhis relarionshipberween God and m¿n,Cod and His Deople, rhair he Sabb,r¡ musr be úndersrood. ll is rhis untarintimacyofCie¿rbrand rrea(ure, F¿rherand son.Iha¡ Sives this dat rhe Iulits signihcance.

Motivationsfor Sabbath ObservanceBut let us now tu¡n ou¡attentionto the significanceof the Sabbath re

the role ir rs ro play in the belieland practice ofChrisrian (ongregarions.

rhe basic morivarionstol observing rhe Sabba¡h dav?A Dav of Rest. ln order lo'answet rhe queslion l wish lo consdifferent iormularion"ol Ihe Bibliralcomm¿ndment regarding rhis pdav. ln Exodus 20 the Sabba¡h dar h (onne(red wirh rheCrea(' Remember the sabb¿rh day, to keep ir hol¡. Sirdays vou shall tabor. ayour workibut rhe sevenrh day i5 a "a6b¿rh to lhe Lordyour Godr in i¡ youáo any worl.. . . lor in six d¿)s the t¡rd made hea en ¿nd earrh. rhe se

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day and a owe .Accordingto the fourthcommandment, then, the Sabbath is ñrsofrest. [t is to b€ sanctified by demonstrativelylayingall workaside. Tbe reminded at least once every seven days ofhis c¡eatureliness and ofapart fromGod he is unable to undelstand himselfor frndthe right rwork. The Sabbath day is a time duringwhich man brings his worktodayon whichheceases his roil to gaina livelihood andallowsGod's grfrrstand lasr word inhislife. Thisis thedayonwhich he completely sGod and places himself unreservedly anduncondiiionallyat Cod's

For six days ofeveryweek the worldbelongs to us, as it were. romay stamp our creative impresson thingsand make them the agentBut on the seventh day we are to testify that,after all, theworldisCod's, that we are notits lordand masterbut merely God\ vassals. Ouof the Sabbath attests to the facis thatweliveand workonlybyGod'sgris our Lordand Master, and that we recognize Himas such. Our reday isademonstrationofhomageto God, proclaimingHinr Creatorathe worldand ofourselves.

Man needs a confant reminder ofthis relationshipbetween the tgoodness and sovereigntyofGodand his own essenrial creatureliness.is not the center of our lives, our creaturely needswill driveus to maelse thecenter, and so devote our alle8iance to a false loyalty.ráCorrthe divinerest, the Sabbath resi does not connote recuperation awork,but a simplecessaiion and abstention from fu¡therwork. Onday man does not belong to his work;he renounces his autonomyGod's dominionover him.

But altholrghcessation ofworkis commanded, this is by no merequired. Consecrated to Godas Crearor, this daybecomes a'tithe'as the tithe ofone's earnings, the frrstbornofthe flock,and the firstharvest were a titheof the wo¡kof the other days.r6 The Sabbexpresses ihe consecration of one's existence and time to God in thethe Temple in Jerusalem expressed the consecration of space.r'ur¡questionablyrequiringcessation of work, theSabbarh consistsmorethan mere physicalrest; it is a "holy"day, a day to be "kept holy.derives f¡omGod's resting on that particularday of the Creatihallowingit."Likewise, manis directed to keep it holy too.As the irnknows and follows thewilland example of his divineFather. Theimago Dei irÍ\pliesrhe imir/rtioDeí§

A Day of Rejoicing.-Thereis a second basic motivarionfor oSabbaih day, namely as a day ofjoy,a memorial of redemption.D5:15 attaches the Sabbath commandment to the memory of lsraelEgypt and subsequent salvation. Afterinstructing Israel to ""'obselvday, to keep itholy,"""¡rhecommandmentadds: ""'Youshall remewere a sewant in the land of Egypt, and rhe LordyourGod brouthence witha mightyhand and an outstretched arm:. therefore the Locommanded you to keep the sabbath day ""'11Here rhe reason for oSabbath day is thejoyousaffrrmationthat God delivered Is¡ael fromEgypi. Onevery Sabbath day Israelwas ro rememberthar God was

298



o , t1 o ¿s rearorHis peopleobserve the Sabbathday, wasalso rhe Emanciparorof Israel.redeemed (hem trom Eglpr. He therefore comû,.id.drhem roSabbarh da). The asso(iarion ol rhe Sabbarh wilhredemprion ¡s unmisr

The Deureronomysla(ement does nol mean lhar Moses tonsideredas insutfi(ient reason forSabbarhobser ance, nordo€s u reDresent rhe ada loreignelemen( to the memori¿lot rhe originalCreario'n rest.,. Moseintrodures¿ turtherreason tor C,odsrighrros-ummon ts¡aelrokeeprheSIn Cary Cohen s *ords. The originalriearionbroughr m¿n tor(h'unroot rhar whichwas nonexisrenr:redemprion broughthan tor th unto Gothat which was losrl",lThe analogy fo¡ Christiansis so obvious as not ro require muchelaSuftrre ir tosav rh¿r our redemp¡¡on, as Chrisri¿ns, is otno lesser signi6canwastharoflsraelofold.Deliveredlromrheslaveryolsin,andoirhedare"anewrrearion.,'Weareinviledroput on lheneu narure.treatedaliLenessolGod.'.uhocrearedus.andhithwhomueenterinroa newtellIn bolh Old andNew lesramenrs $e hnd an unbreakable uni'vhersework inCre¿rion ¿nd His sork in redemprion.This unir).unequivo(aDeureronomr passage. is expressed eten mor e torcetuttyin Hebr e;s 4. wapostle, in the context ofthe Crearion Sabbarh, exhorts his readers ro ethe believer's resr.l,Thus, as a memorialof Crearionand a sign of redemption, thebecoñes a symbolofcod's dual activiryas Creaior, for itproctaimsHispower in the universe and His re-crearivepower in manrs soul.5o Thiscreation and redemprion is clearlyexpressed in one of rhe mosr difeatures of the NewTestament wirness in regard ro Crearion, namely, thais derlared ro be the agent of borh rhe 6rst and rhe second crearion:creariveWord th¡oughwhomGod creared all things.,, Sabbarh observancekeeps fresh inour minds (he tr uth ofrhed¡vinecreatirepower. gives meanrealil\ro those repeared Nes Tesramenr de.lararrons ihar all ihings wethrou8h Christ and that wirhoutHimwas not anythingmade thai wasOnce every seven days, on rhe Sabbaihday, rhe Christian,liketsraelspe(i¿lly¡nrited to remember rhar God is ¿ liberarorsho has pur an ebond¿ge and daverv. for rhe Chr isri¿n. ea( h S¿bbarh experience resriñefact that his Lordis Creator and that He has ser him free-no longconquered by any power, not even by dearh.ln our proclamationand obsofthe Sabbarh rhere will. rherelore,always be a srróng andjoyous athr mCre¿rion: Ihe al6r marionrhar rhe world¿nd human lifeare éssenrial\ gothe attestation that Jesus Christ is the living l-ordof the chu¡ch, deCreation, redemption,and consumñation.

A Day of Hopc.-Thisleads us to a thirdmotivarionfor Sabbarh obsThough Genesis I and 2 make Crearion the b€ginningof all rhings-Sabbath its memorial-belietin Crearionis nor reduced ioa mere o¡órolmere doctrine ol rhe originsol rhe worldand man. Crearion is atso an apresenr insEnr. and ir remains rrue ro irsell tilllhe hour ot (he escharestoraron. This is whr rhe Sabbarh day. a da¡ ofresr and rejoicing, is alsohope.

299



also remains the si8n of rhe r onrinuingpresen(e of God in rhe lileday comes when fullfellowship*ithGod willonce ¿gain be realireSabbarh ¡s ¿ reminder. rhen,ol rhe orher "d¿y ot rhe Lordredempiionshall be complered-whenChrisr, our Crearor and Rrerurn as sovereign Lord and usher in rhe ñnal consumm¿rion ofsalvarion. Thus rhe S¿bbarh. rhe memorialotCrearion and detiversiSn ofhope, ofexpectaiionofCh sr the l-ordcoming in gloryat thIt is the sign ofa hope thar lookstoward rhe complete freédom of tGod in the future, a freedom and restorarionawaited bvrhe entire

such. it gires perspecrive. rhrusr, and deprh to man s whole lite.(o

and (o rhe workhe does during rhe sü days ot his own time.Bur rheSabbalh rest iseven morerhanjura posiriveeschatolo

alsoa sign thatalreadygranrspa i(ip¿(ionintharrouhichirpoinit provides a foretaste of rhe [urure enrrance into God s joy lui resr.a rasre, as wellasa sign. o[the eter n¿lpeare to.ome. Each Sabbath dor landmarlin a long lineof promises rhar runs rhrough mantoward ¡he eternal Sabbarh-rhat dav ar rhe end otalldayi whenand srrife will.ease and rhen man reaches rhe cutmin¿r,onot rerLo¡d.s

For rhis reason, whileI fullys¡de s h KarlBa h in reqarsigniÁc¿nce of rhe Sabb¿rh as rhe symbol of (onrinuirland uniiybworlin Crearion and in redemprion,',it is on ouire ditterenrDreFrositionis básed on a releologiral inrerprerarionol rhe hmt rh;ptethar absorbs Israel\ prorologvin her soteriologyand esrh¿rotoAdam s orisinalsrare ofinreqriry,Banh cannot s¿v ihar cod was oleas he lunrtioned inhir originalhisroricalrealiry..'Cod\ resi oseven(h dav. rhere[ore. musr be inrerpre¡ed releologi¡¿llyand sorerii.e.. as a preñgurationand inaugurarionot Chrisr's redeemins w

WhileI gladly rerogni¿e rhe close relarionship berseen Cie¿

tion. and eschatology. I perceive rhem in rhe ronrixrot rhe hisrorman s fall. redemprion.and resrorarion.- In m) iew. rhe Nes TesraOld._regards all three as inirinsi(p¿fls ofrhe everlarringpror lamariLord andSa iourJesus Chri§(.",Allrhree are rooredlñ rhe s¿meCreato¡, Redeemer, and Lord.e The God of 8race, being alsoCreation and history, is rhus rhe Fiñr and the Lait.More spácificaNeÍ/_Te-sramenr considers rhe escharological restorarionof;Irhingspeak ofthis as the evenrual realizarionof Crearionbut as the final;Gods inilialCrearion thar was m¿rred by sin.Crearion, redresrorarionof all I hings belong together. When considered in theGenesis ¿..ounr reSarded as hhrori.alrralil)-a Cre¿r¡on marred bre§(ored on thar dar"-rhee.charologiral implirarionsof rhSabbath assume t¡emendo'rs,.r,¡,lirv-

Illuminingrhe;hole of Man,s LifeConsidered in rhe conrex( of irs B¡bli(al originand irs essenrial

aim. r he S¿bbarh day is¿ day ol encounrer u irh C,od.lt is a dar otremJoy. and ot hope-a dar in shich rhe Christian believerrereires ¿

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exactly at the arriculationofthe commandments dealingwiththe servicand those concerned wirhour fellowmen andourdailylite. TheSabbathbe the sign of what every other day ought to b€, in that it de6nes andman's attitude in all of his deeds. Man's actions-indeed. man's wholetheir t¡üemeanin8 in the context of the fundamentalattiiude denorSabbath day as a day belongingio God. To many for whom ithas becomthat faith and life, doctrineand practice, cannotbe separated, thecommenjoininSSabbath observance can be seen to be, in the words of Hans"an archetypal modelfor ourtheology."6r

There is littledoubt, for insrance, that at the heart ofthe Sabbath iworship of the Christian community.This is not to say that the celeworshipis that whichsets this dayapart and sanctiliesit,"'butratherSabbath day is hardly conceivableapart from the celebrationofdivineTo keep the Lord\day holy is also to gather together to hear and ro stword, to confess and to share üe Ch¡istianfaith. to offerprayer andGod.

Yer Sabbath worsbipis not to beconceived as an isolated act, one thatrnan fromhis eve¡yday world.On the contrary, itis the center fromwhday of the week r€ceivesits meaninS and light.-l'his is so in at least t

Relativizátionof M¡n's Work.-The Sabbath day involvesrest-cesman sdaily labor, as wenotedearlier,and thereforealsoa recu rring relaofhis labor. By this experience, man is repeatedly taught the lesson thatnot his work, is the sum totalof everythingin his life.The Sabbath,cessation ofworkimplicitin it, is Godt correctiveto man's ultimate conhis own toil.lt is a warningagainst man's potential inebriation uponaware ofhis own por^ er and efiicacy. Th€ Sabbath serves to put man's larightperspective, so that man turns to God as the only source of hisTranscending human labor,however impressive that labor may be, thresrtells man in a veryconcrete manner,"lt is not your workoractivit)you, but it is Cod\ perl¡ct grace. Do not fret about tomorrow, neitheinfatuated by your achievements. God grants as much to Hisbelovedsleep. Seek 6rst the kingdom ofGod and His righteousness and all theshall be yours as well."

A rheologyof the Sabbath, therefore, is a theologyof modersobriety. It invires man to acquire the proper perspective toward hachievements, and persuades him to ¡efrain fromp¡rttinghis conñdewo¡k-thatis, in himsell.Itis also a theology ofgrace and freedom. forcommands man to rest on the seventh day, He restores in him thebelonging to Cod, thus freeing himagain from the things ofthe createAnd as man shares withhis Maher the experience of the Sabbath rest ifromdaily toil,he becomes more aware of his spiritual freedom.Reswork and freed from secular routine,man is given a rare opportunityupon and €xperience thedivinelove rhat created him and redeemed

There is in the Sabbath a qualityofre{rearionand relationship thbe found unless one discovers the potent¡al withwhich Godinvparticularday. Here we meet God on a plane not possible on any other

30t



different siate ofconsciousness but a differenrclimare. 's Whileir ido not automaticallyrealize thisSabbath qualityby m€rely resrinSoday. there isa qualitrofSabbath obcervance thar <annot be found on(hanGod sownday.theda¡ He'blessed."*Chrisrianshillne\er unit really means to keep rtu S¿ááa¡á unrilthey iry it-and try it nor merrest, but on the levelof irs fullGod-invesred potentialforfellowship.

The PGitiveMea rg of Man's L¡bor.-Man'slabor, haviplaced in correctperspective by the Sabbath resr and worship,ac

significance.The Sabbath actually becomes the basis for rhe lorChristianethic that calls on man in general to acknowledge the rexperienced and celebrated in the lifeof the Ch stian communir

For this is indeed the day when cod\ people assemble ro heaGod, receivingir with gratitude,praise, and reioicing.And rhe saprarse, and rejon ing arero ( hara(lerize man s dail task5. lr is in wotrue God is confessed and the Chrisiianis called to live in God's trChristian is not only challenged butis granted freedom to live thelilein rhe responsibiln) otfered himb) rhe rrurh otCod. Hereofferingand is called upon to live fromwhat he earns. a( kno

everything heowns belongs to Cod, inwhose sight all men are eNow that he has felt rhe nearness ofGod,and has been renelvelikeness, the Christian is free to encounterthe worldthatcod crearefulfrlltherein his daily labor,betier equipped for the tasks of theindeed, better equipped for the whole task ofliving.As he starts a nnot only a man who hasexperienced God's creative and redemprivealso a Ch¡istian "raised up" withChrist, sittin8 "in the heavenly plJesus."'r In this communion withcod, all thiDgs arehis, so that he mthegloryofcod.God's grace has set him free, free fromrhe fearolthe worshipof thin8s. lt is this abiding,weeklongpresence, resul

c¿lm and pea.e of rhe Sabbalh ddy. rh¿r generares dnd emphasirdimensions implied in theSabbath rest.?,

The "Arbitnriness"of the S¡bbathIn an arbitrarymanner Cod appointed that on rhe sevenrh d

come to resrwirh Hiscreationin a particularway.He filledthis daythar is un(onr¿minared b)anllhing relared ro rhe (yclxalchanRthe mo\emen¡s ol rhe hea\enl) bodies." Thar conrentrs lhe idet,,sovereignty ofGod, a sovereiSnty unqualifiedeven by an indirectthe natural movements of rime andrhvthmsoflife.As the Chrisrian

the Sabbath day and keepsitholy,he does so purely in answerroGoand simplybecause Cod is his Crearor. Thus, the Sabbalh commandto being a true measure ofspiritualitythan any other ofrhe commaas in the dals o[ l\r¿elotold. n is ofren mor e ota tesr ol loy¿h] lo Gol rhe orhers.', I o be willingon rhe Sabbarh dav ro wirhdrarrlromrhe worldof lhings inorder to meer rhe [,r¡¡d¡,t hea en and eaflh iour souls means to love God wirhall our hearrs, souls, minds, an

Before concluding,I should liketo make a cau rionarr disrinctio

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man, an . sst¡ikingchanges that have characterized modern man urgentlyrequirrediscover himselfandto reestablish fellowshipand communion withGofellowman. The incrcasing secularizationofourculture, withits hecticthe disintegrationof our social life, the impersonal connectionof manGod symbolizedbysuchmodern fads asthe"God Is Dead"craze, hasaddeconfüsion that dominates our contemporaryWestern world.'

In such an atmosphere, the Sabbath as a day ofrest, kept holy untoall roo of¡en become a traumatic experience, and this in many ways. Formanyofus are tempted to secularize theSabbath, to deprive it ofitssupecontent and of any dimensionof reality beyond empiricalexperienchavingdeprived ir of its inrrinsnqu¿liry.we use it for ourown selfish pRarher (han a da) ol lighr¡har illumines thewhole of mdn s r¡me. it comheld as any other day lived by manin his newly found autonomy. By ttoken. irloses its dimension of sanctiñcation.Ho\.rever much we may creplenish it again u irh me¿ning. ir remainslor many an empry day. h¿vint haracterrsric as rhe sabb¿rh d¿y in rhe s(ripruralsense. lr simplvsubsidinesrapable tlranny and serritude of the ueelda¡s.

Bit rhe¡e ¿re other ways of den¡ing rhe ba.i, meaning ofthe SabBusy and preoccupied wirhrhe problemsofa drivingand complex dailymadly rushing,neurotic society, §ome tend to frnd in the Sabbath rbo¡edom and uneasiness. viewed as a day when all thereis left is to wihours to be Bone, rhe Sabbath is to them a burden, an obliSatSabbathkeeping becomes a 'lob of religion."?6This has litde in commonBiblicalinsiitution,fo¡ instead of being lived andexperienced as aretreshmen( and renewalgranred b) a lo\inBCreator, the Sabba¡h has bburden, an empy rime (hát man lei¿es ¡o (arry out his own plans andThus for thos¿ viewingit with this attitude, ir has verilydegeneratenegation of God's covenant of 8race.

Christ's uncomprornisingopposition to the Pharisees' e¡roneoustandingofSabbathkeepingrevolved preciselyaround thisdecisive factosabbath,"'said He, "'was made for man, not man for the sabbath-""¡wo¡ds, the Sabbath wasmeant to be a á¿oi¿ to man, not a áx¿ñi¿n. It h noiadaway fromman by God in an exactingspirit,but a day Siven by God in lovTo áonsider the Sabbath as a day ofiorrowand gloom is a denial ofiismeaning as a day ot joy and delighr. ralling forman s tree and gratetul oar rhe nacessar) result ofblessings re( eived. lr is th;s treedom ¿nd loverhafÉrms when remindingus that " lhe Son of man is lord even of the sa

Cooclusiotr

These few remarks must suffice toindicate rhat an authentic iheoloSabbath is an invitation tokeep the seventh-day holy in the sPiriiofthankfulness to God the Creator for Hisgracious solicitude towa¡d His cThe Sabbath is to be clearly distinguishedfromall workingdays, as welother tree periods. Ir is not merel) one ol the lree day"bu( a hol' day ded(he resrorarion of tellowshipwithCod dnd lellow man, and thuspadesigned to buildand sirengthen the characterof the believer. It is a

303



o e r¡ o e o man, o ca s or men o eep e a at aygrace; it is time that God has given us in His love, and whichcelebrationofihe advent ofihateternal freedom ihat,in part, isfreedom that comes fromthe livingGod Himsell

NOTESlRol¿ndd. v.ü, Aúd twl tl¡ndon. 196lr, p. ,179. *. ¿Lo l. l. sh

O.L¿lo{orrhunq,"I¡¿¡¿FrI,f,uad,.^¿uNf27(I96l)139.217.231.30 i, E' n6r l.nni,Dr ¡¡¿¿\ Son6o&tbob M a¡knTa,bñ, I h.oloiüh.\rudrn 4b r¿üñch, 1916r, DD. 10.13, H. Hrt¡ndon.l963r,DD.l.t6:l.ISumm¡rdM¿.Andrr,I¿.ra16¡r'id ¡, Rrdnáa1967,, DD.2r.55:lcu'll¡n:_Nu.' ¡. .@n¿flon6.l .rudD d.lÉbado,'Eirrroa,r¿lo 26I fá úfuri;fr.y'RD.v¡ur,ó d. pp r75 a79: N. E a. {ndrs¡.l tv otd't thdS.r.7 rM'eul¡,Mo¡r..1972r. DD. 1.16. G.n I 1.2.3.¡ _l.mh, dñ n(h rñdE Lrñrurnb.rd.n tBprunsdds¡bbdú \.ru.f,d.ro.ind,di. E rr'Fr'rh¡ d.r úr¡.1'Bh.nlnrru,¡ondr S¡bb¿B,rm¡,r knri'nD,d,¿xar'ta¿.l o E. 6 Kñ.rms,'' rh. Prrnr s'¿'u" of ü. s¡bbrh Qucrion.'A@oq Jtutut o[hr.. {9 rl93r'1933}214.2235 húür¿bout r0nm.r.&tordrnfl roErnr{l.nn,, ,^,,/¿rs¡ál Hon¿¿d¿bút zñ Al1971,, ¡:710. "Da Wo,''S¡bbar, p,. ikrl.nni."brÍ.ghr¡iñAlknT.rLm.ñrln.ppütMa,ivtuAtd,¿LN.n- 4.ú1he Bibl.i ñoi. on,.rn.d w h hm. ¡h¡n hi¡h tB .. lr Ercunúir.üinxr,¿rd hiiror]rh¡n d*rrog.ogr.ph.lnrh¡Brbl..'im.h¡r¿&anrh(¡n(

e for th. B¡6¡io¡d(ún oaCr.aúon,FP'33:G9;A9:ll.l2r$:1,2:146:5-744¿4.26,¡ohnl:1.12; A,Bll:15l7: l7:22.q1. Rom I l&23,Coll.l6-20lt Foi¡b'Ed.r i onrid.Éuonol ¡h. su.. « L¿nSdon L;rll.y.v¿rñ ol Htu .n dn¿ t adl1959,,.io..h¿D . I ¿nd 2.rr Ai¡dm,i¡b\breurhr oni hú l(.rlB¿'rh,C¡¡uñl¡D, lM,.(tninbu,qh,l9t6),etp I¡l'lI ¡n ¡nd.br.d b ¡.rüi Drelound rud olrh. Srbb¡h fu $.r¡l ¡d( lotu.óú d.innodu.xontoB¡(h vr.kaonrh.ub .,,.k. Jrn.l Brorn.-l(¡rlB¿i,hr Ol,nn.ofrh.S¡b¿/ Il¿¿{, l9 (¡966),pp.{os¡25.rl G.n. I 31. §ripruElquor¿tioú in rhn (h¿p¡.' ¿r. fmñ (h. R.rien Sund¿rd r'.Ri

r¡ Ex. 20:3 I L fh. rh.m. ol Cód 6¡ n ñ.huon.d ¿{¿¡n m Erodur 5 I I 7.rr Tl¡¡¡rh. CE¡ior thould r Ér}¡nd nad r.r B prÉ{.reNro th. Búl\¡l¡ n'.F

{0:23"H. ,.r.d. noL ¿ on. *€¿n.bur r *.llDleard hnh th. f,un ofHú *ildom¿

'rÜ'r6uüoNolHrcl,on.'Éñ¿rllElknowhn'.'nPtur¡.o¡r'P,ú¡.6rMounurnVo Th. r.m ll&,./:n¿ /ry¡r. u .d four rn. h únn&uon wihrh. s¡bb¡rh ddv i

'r M. L. And;.¡cn./á, r¿¿Ú¿¡r.W'r^ Doiatu W ir.W¡shin¡¡on.D(",I94r', pp,rlrq(¡mm.nü'icon16( Grn.i.{¡r.m.nrrhar "Cod bl.$d ürkv. hd¿y ¡nd hat,nrrpomúour üd -onii,ounrof rh,r bl.$,nflCd puú ln;nB to^.r

'nrhtrda, fhnnindc.drh.

b mk ¡nb f.llorrhioh.nh h¡ o.¡ruFs, ¡.d omnunionh nh C(n h.¿nr lif.On ,«ou odlr n{lfb.rcm6

'nrurn¡bl.s\n(.-Dn tialop\.i,Aqtun¿la¿ p.29.cf w¡hhcr ¡,rmm.r

bC C Bal:ou,.¡.rk Pnrda¡. d codrcr¡nd R¡pdr. I9i2', p 62?rMrrl2:27.* Cflh¿'d von Rrd,Crub.,C6@a rPhJ¿d.lphü, 196l',p.60.

,\ leih 5b 4, 6. ¿g¡16 rh. s¿bb¡lh Bunh ¡h. hurd'nc ld¡ or th. LoEn¿nt. ¡rd fzLou¡¿r¡ sisn brrsFncodandHi pcopl..lnflodu.3l12 17rh.s¡bbarhrdnddxn¿rü.r ú.I¡rdnh.r§.n üñ.r On. whoE¡Rrrhnrixrbr\:ol¿unflrhc§abb.rhh¿r¿lur.ir,r.

" l¡ 23 3, Er. 16 23 2t, i 2

{ \thnc. d d¡.. o.431rlrBf,iúiFr¡rdrorh"§rbb,úd¿yrhíú.r:Fdbonnrrr¡\.uk,¡h.¡e'h,¡¿/r,oand rh. h.¿v.ns (,r dnl¿'.d Bai- icin. I:12, 13. 21. 2ar, m.n "r.r) go.¿- '\ark 31,.Sabbarh w¡ .¡ll€dhallo .n," r.é. "hoh"kh¿D2.31

11Tn. pl ophai .ord. .p.¡ n¡ our ¿s¿'n{ bunn.( on rh. \¡bbIh (nnrBd¡rna,uBlmrL.húlit.¡«uEor@¿dd¡olir. ¿burd¿tueb .nonnop.un'nr.',úpr.dhorl.strrr.3

i To wi¡lyRordo¡f,rh. origin¡¡sat¡barh us a kial..rhi.alins.irurionproyiding¡.r

304



o ¿rr,¿ ¿r . rr.w ¡ , < o[ ¿ r, r¿s n on. . . r. oD. 332 333,._ Poia'in{ou¡'h¿' 'rirhe,r;orLh. sdbbáh 'c{ rhc tór -¿ir r r¡; rhe hl{R o.r.a.rt hDub¿'l.,errlr'rheolfehncotümé.r¡ompt'lhedon'heL{d4ot'h.r.cr,¡ndno'onLh.

d\ h¿drhFFfre¡,of'onR'¿uncihe\hotéur.,.n¿rmulh¿ nknd¡rorne¡irBhi'hCod'"Lrsr.6utronrel'licusdLsbhirhd¿n.LB.oe,"in/,r'deárP¿ris, 1965\ p 52 sce ¡ko M"úÜdhulrvd 4rh. B¿ri, Mrdñ'ñg.i.rB'bh ¿t§dbb¿.h_'¡tAübkwntlifh.wB rúta4 tl972)4i4\1 l?dnD¿nirloú,1ü BtbL ondtv /¡&iFrsourh Bcnd lnd. 1016. p.123.stx 20:l I

'"Fon'hi po,ñrHt\tiRvnd"ttc-p?,ttñannpd.nbrar.Bri,?n\Dhn$.Mkh,t9{1 I n rhe Deut€rcnonyr€ndÚin R of rhe Sabbaü .om mand ñen L rhe r€r ot lsra¿l\ l¡ve and dom(rF.l4)lensrobr'heF§[email protected]\dbb¡h'e .lhcrr¿'e.@bc u'€.ürberm kn . inD

ahaesla BrriñLtrfd'o,eone;lirhek'rel'r. 'nrhetrhor hiDotrhe"reL;od tDcur llt2ro únde,rnr a.n'. 'nu,nti¡ diqnrlBur 'n.hÉ 'n ¡n( hr ¡ont.n úqrv¿.úr hi'o-,,.no¡ifTh.lnach e w'llqBn' hú.tri¡ 'ñrd¿lor F{hfuu.c cnd dct,\(,.d llr¿et lr

Ed,p' dndlcd he o'hrr{ot'h.PromFedLf,nd\r.Jc.ii..Duo¿losa, ¡ ,,Aa,¿¡{ pp 16.1Br¿r., ul he al,eddv er\in (oññ¿ndnenr. as ¡¡dtr¿L€d'"'Ob ene ¡h. qbb¡rh d"r. ro lÉoi holí. ^ k La.d\ t Cod th;;Lntud)ú'r"ThrDmnñ.or.hcsdbb¿rhinúcotd¿¡d\i\¡r{¿mfn'r,-ci¿,¡/efllDr\p,rnq'\ l ut 2 14. IrDh1.7 (ol I l{.Heb 9:rl22.46 lohn lh.ll.Heb. 2:la.l8t71 Cor i 17. Cdl. b lr.r"s¿ee.p,af.r1.3lulrFnú.ú¡Lhnn.dnde\o'io1¿nd'hóuahr on ¡,n'h.mft\

,rdr.m'ñ duvrrÁ.c\crl.dinletur(h,n'.lhi.xrrh.found¿rionorouitnowled.€otGoou' hup. fo' whdüon.Bú' whói;.h¡Codrhob.Lp'emebI'sh'cour¿n..o 'nr,rhJrúdr.¿nd redLhrcre¿brofhr¿\rndnd.¿ñh?lhcsorprlprcnr¡(ol\rhdion¿rroors'n,fcBrbli¡fdo u'n.,edüon n rhc ¡'ivrl ol Cod b m;driio1 rhnh w. d.tnr \h¿¡ s. ñ.¿n br rh. *ord.kd ''EnnPndrnr Fr of c¿d

'hrdrnnb. H'm roour l¿trh ¿r rh€ ourl€oldll¿iúr¿.L.

rouldul' iTrdik u n'm@, idn o ut rnd úc ,rdrmü,n, oúñbe nDosrble ro Er ror m. Hr oi oli;,r''Álrod"onbirL,odi"'hf.r"brnrrhcpoh.'(th¡''uÉour five r1.,1'h ¿nr¡'ih'.ou'6ú:rrbec

br ¿l,o rh. C4d shob'oushr u. inrodn'rn¡c. lr r^nh ¡\ h. kl'e\r'hr uod is, ,eroi úr wc,.n bh¿tpower'or.,rrrú1.,hr6,@r"d4mn.for'"dfmp,ionF..c,"[,¡,,.dtr.. ' Thnhd,be"n¿dnitr¿bl, b, Cilte,,,,d¡ pp. 79.32,251, 21{ 'Cn.no'h.hu'ldd¡rherislof(nd¿.'he¡.cr¡o',

'hetubM'h'1\d]$úc{cnorH'm¿'cm llfllcr¡,.tlhtrc'nI.i46 ¡o¡¡¿r¡r,.¡.9 ol..rvounu'nv.eh Ldt .t943I b.3r0rhiuc'er'on"ndredcmpriondc, tr'v.h.cBrh? B'bt'.dl m"$"q"o vtvduoñ ¿tur. rr¡T¿[ du¿t.{tr Rtirúnwhd'on dr,.I€"ieIrcn ú,e e¿i¿d ho,ld,¿rh€, ú"n iÍ¿ ,e«,,,rion;r'he

ro,lrl'I tohn r: r.r3. Heb,etr I 1.2.¡ndcotosür l: l1 l7d¿nBo'dvlrh.,'éxo'whléus¡h'n'. lh.rc.l.udnunmhutablérererrr¡c,oúc.olcotehrh,hc,ordr thrnu*\-lps r chnlr ¡'c ¿dded,o,hf frcn r¿¿ or I Lunnrhkns 3 b.?ThcS"bbdlh,rrrm'ndrn¿nrhd'hrho'ldanohúT¿'th dr i1*nu¿t\A.nd rh¿"h,'rd..n. cndoh€Ll*nh m¿nr b."ublulLh,ns,. lbur rh¡ s"blu'h' Théetenrddys¿bbá'1trú"o¿ruf'o.o'un'o,hctordOutr.4ncn.hoh. er.múesriDru'd¡ ol'h.Lu'd",rricrd¡lercrhrologk¿l¡nnr.u-.n\r.lú11:9:r/e..q:i,ltrl2:31:{m5 I fhrl r:bi 2 rc. r Thcs i 2 {.2 tsm 1.12.aRom320.22.A.,n,hrpd.rGmddHtrñ'cntrqu'^,dndo,fl¡¿m.HnFncrB'hroushHr r dnd rhcddñe'r1c or HAl;uple rrom rs p'. ó Hr¿1.o",

'r 'oh

'n 'h¡ hnrtde,htre{rJsitF'h¿.e e .h oloF.¿l ¿qe.

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"m..a hmelé$nr«. $rulur ¡ urlf¡nn.¿,¡r,¿¡,r7'..rPhilrd;'ph.",fq{0,,pp 4t:an I' r1¡ N¡h I.nuoo8r,¡lrnndrnnb.dnoró¿r{n,¡rirruohtu',un'he;rn-rd.id;.:"a-mrorwo'.\7 sfr FIi,utdrh BJh 211.2:3:1 4.pp.4772rs sec to nskn¿e. a¡nb.'d. d¡. urll;D rr3.'"B rh.¿,,x.lv Ip i03 "'lneb'bli,rlwcdrclhu.'hre.rtd.lrrohli¡¿n h h'h. Dnd""nTher ne\r' \ndsoldfl¿8.lhc'crnopom'.nl@LnRbi¡Loonc i\rfFr rrn q¿i.mn.rt

sinni,.'B hc qñe tul¡nB¡'rhdcnjer rhc hF oi,.r) nl a,rrm. t¡.1¡ d.'dnnron j'om rhe.kB'd,'btú.mtuúi\. ror'¿ mu'e dek'lcd Advenur¡'tr'our.rBr',h \rh\. rr L¿Rondelle. qp¡x pp bc 6h

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305



H6. hel - . t. , e . .s¡ {iJ'edr , mm mun r r o nner .n y. nn;r r } eprn srrcm domináxono, ¡hrn$ Á ,elf¿ I

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ixoDr".nd,emúrr.,howú.,r.*íúrh'nfsand'.ñ¡rn,nd.p.nd.nt.'¡ttsobboth:ÍLMa6' ln.otr. ot rhin drm¿ü. .t,or6, rh. ¡ .mp,tor úró- hhooblcn.Sundr) ,o gi\. üen..tr. of üin d,m¿ti..tfor6,ü. ¡rr.mD'tolútóc hho ob(n

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htrh,h. DoH¿i ro b€t,u ulánd romúltrD\.'rhrn'h. *v.nrhd¿l ha bl

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re Bi ( v.ñ n¿Lureúes¿bbdhlomm¿ndmrn' unde'l,n.6..lthcoú.r'ommrdmenb"n..b,Ds.lr R ú. one ómñ¿ndmea' rhr eBnb tiñ€ for woñhrD, lor ihe 'ñ.p'.un ol ¡h. woc.¿ l;.aüm.etdd.lorrh.pu'po*oIrcP.,'insonrnd'e.iund,n86I'r€r'rboñ'oG

'r Llt.rGú'.jtrt€

th€onñn or úcielcn'h.dat s.bb¿rh tri'¡phd.s ol rh. moun. .mr ú

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'r sh .ih"-¡.r r.w".d ¿rea;ükredtr"JIh.l*D,nco,th.S¿bbdh(D.ur.214 1., l7 24.2b: x. rO 12 2Or. lonnnurdloldr'on ol¡ha tourú . omm¿ndm.n' nuod lorh.r;omñe,r';¿lmrkErl,1plilhrol h¿\,n¡ brol.ñ Godso "n¡fltti el 1r.31:1: N

lzc 2o:tl tl;2124:22::A 26\It tni¡Erincn'an¿h§ or Lh€.ünenrlo,ci'n w.r.,n.ul'u,eandrh.rhr.¿r'o'hcrir,vnr,s't..chnnoDh.,tueslaa-tüFdt¡t¿tt¡tLh^tun<uútr\rtYorl,l9?0,,

' Arrhur w.suldinc.Ik 5aa¿;d ¿n¿ ti, \an6attt Dq \uoúÁ\n"liew,ul¡t , 1937). p 5l

hs bmr SoJdinidiaüy. r..,¿l u¡€ao"e. oi nrsaule §dbb¿¡hl..p.r: hr ^qbb-Ghhrh-hi,n¡';n¿'he

"s¿bb:Lh ¡¿di.E.7' s.¿, for inlhn e¡h. M¿rL 2:29.23.p'sd€

306



APPENDIXES

307



Tbe Planetary Week in tbe R

West

S. Douglas Wate¡house

2l S a seprena'y rime unir rhe seren-d¿v ueek is peruliar, lorI \independent of rhe monthand unrelated to an event in narurmovements ofthe sun, moon, o¡ sta¡s. In the wholeofthe pre-HelleOrientit can nowhere be clearlyperceived. except amongthe Hancient EtruscansofNorthernItaly,and their cultu¡aldescendants,are said to have possessed an "eight-daymarket week."Such an atechnicallyco¡¡ect. Neitherthe Romans nor their predecessors posto denote this space oftime. Thecounrrypeople we¡e accustomed tourban center, such as Rome, for their marketdays, cal\ed nurulindays." Byour modeofreckoning,which is not inclusive likethe Rom

days" actuallycount out to mean "eightdays."'Since the classicsnund.inumby itselfto indicate a time unit, it cannot be claimed theigh.day weekly cycle.s

TheJewishhistorian FlaviusJosephus correctly noted towardtfirstcentury a.D. that the week introduced into theRoman EimitarionoftheJewish septenary time observance. As he put it:"Thciry, Grcek or barbarian,nor a single nation, ro whichour Uewiabstainingfrom work on theseventh day has nor spread."'lndeed,week, observed worldwide, whichemploys the Je&ish system ofcounting thedays up to the Sabbath, goes back to rhe authoriryo

Scripture and Jewish practice.'The AstrologicalWeek and the Roma¡ WorldWhileit was the Heb¡ews whobrought the weeklycycleto the at

world,it is the planetary week, arising in Hellenistictimes, rhat poweekly cycle,untilit Enally gained awidespread acceptance thRoman Empire.Thatthe natureofour present week has a secondarupon the astrological week ofthe Roman ImperialAge, is made obvi

308



. . .astrologicalday began at midnighr."2. Instead of starting rheñrsr dav of rhe rleek as rhar lvhichfolt\e\(nr h-d¿\ srl,hdrh , l\lar r. 2U.I r. rhe hr,r d¿y ot rh( pldnerar' q e.L i\ \ar

. 3 Insr.r,lol honorrng 'he ''iprur¿l \aLb¡rh{Fx.20x.1t,.\rLonu¡e.l'

4 fu,rl,(r.(Jrh d¡r r. qirer. .i,npt)enumc,Jkd. ¡.Hcbrew cr¡ron,'

5. rinallt.Jnd mosr i,npi,anr. e¿,h hu,¡r. d. s/tt ds e¿,h dr). i,pl¿nrr¿r \ r¡1F,.,,,nn.lercda ts, d. $ ho\F qurt,,,e. rnrtue,n r ir, ruhng h,,udr) to qh¡(h it ir assrgned.,the Ro,nJn ¡.mpire rl,u,,¿n,c ro prumutg¿re r..\en-dal h.r:rquen¡ e ¿nd n¿me. dre. s¿r¿r ¿i dir,,. r uled hv Sd|l¡r',. S.ia,1p,. ruledb\I una¿ dn:. trledbtrhc v, ,n: U¿,r,\ ¿/¡r\. quterned b) Vars:.U,,,/¡//i?.bv lfer(u, : Jú¡ a dr,., ul.d bv lupir, r :,$d t, Nn\ J¿. r uted b) \ cndsrrolog(¿l n¿me\lor treeLd¿l,s rr fill,r¡,rrnrrn oresenr-J¡r l_l,nquage. J(ri\ed lromL¿rn -t r¡¡rJ¡rrdrnro Cerm,nr name,otrhe eqgod.. rhe'e nrme. nu\i\. n pre\enr-dr) l.rgl¡h.

The eridcn, e L,r rhe Jr I itJl ol rhe a'r I ologi, ¿lq ((k rnro rhe \\'r.r. rR.mc and ¡o Furopern peoples u,,dc, hello;fiñ1.J¿,r' t,om 27 B (.,regrrl re.I ul rhe hrsr rmperor. Augu\ru'.lor rr hJ\ {x,narrer rheI,iuItfe*Jl¿in,h¡rtca, rh¿r \lhrrsIiLullu,p,¡bli.hFdst, he h¿d mowrittcnpliorto Messala s deparrure: "Wirhoutme will)e go, Messala, aAegean $ave. . . . L . . soughr . . . for reasons to li¡gertrnd delar. Eirherwordsolevilomen were my prerexrs,or rhere r{as rhi hol},dayot Sarurn rme."LiSin.e Satur¡rand Nla¡s $'ere considered malevolentplaners,(S¿l¿/ri li¿, rnd Tuesday (rual¡.'d,.r) were unluckvdays, impropirioustart ol a new enterprise, especially rhar of an olerseas journeenrapmremenr of Tibulh¡swi¡hrhe concepr of planetary conrrol opcrñds is made evident furrheron in rhe same paisage, when he reterpl¡ncrsa5 quidi,rgp¡r-,,n'ul n,(,esr\r¿sc' rn Ron,a¡, h;.,,',r.,\ ,unrple,e li.,irg,,lluck\ ,rnd unlu,k\ d¿t. r, pro\;J.ill,) ¿ rt¡reRñn,rn iar m, JleDdJ' -lc t ned n? ot g;¿ 1. tragmenr or B lri, hdare\'ro.enturv A.u.Possessi¡la an asrrological.haracter, each of rhe rwelve m,',r

' ^.luced b\ rr, or n zodr r al sigrr. ol inr(re.rhcr e i\ rl,F trLI rh¿r ¿longnm,t.úa,. the n,¿¡linqoll ol,l,e R,,n,dn ershrl,-.lJ\ md,te' holidJ;e,nplu\menrJl\o,,t r¡,e \etFn-di,rpl/nerditq,ek. s,'h ed,h Jrlrwerr .l,,urhour.¿nJiJ,hhour,onrrin'ng,r\rtnrinure..,Fra+rgotthe s rd$pread exirtrntr,,l rhe J.r I ol,,Bi,¿l \\eek in IrJj)brt,,re A r,. 7.i( onrenri,,lhJlirni¡ iplx'n'anrigrallrr iurr, r er ed tror¡,pr.-\ r'u\ iu, PoGreek in\ ,'prionprirr, eJ srrh rhe rirleDJ), ut rhe CLLI.-ti,r, rhe so.\(\en plJ',, ,¿, das rn orJc,. hcHrnni',9\ irl,5¿,ur n dn,le,,Ji,¡s ¡i, h \Latingralfrto,explicit\'daredro A.D.60,srares: "tn rhe Consulship ofNeroA ugu\r u' ¿¡d (:o\sus Ler¡[1u.. d dar\ Lel,'rerhc l,le. ot\tJ ¡ h. un \r¡nrhe l6rhol rhe Voor, V¿)kerd¿ ¡r (.urn¿e.5 d¡\, b(t,,re the ttarktPompeii-"¡'fhe biography of ApolloniusTvanaeus, $,hile noralrogerher rrus

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ar easr as " po on us. orn a( yana n Capp¿docia abobefore the ChrisrianEra, builrup a repuurion as oné i<nowledsealore and possessing supernarural powers. Berueen his to¡rie¡h"anApo¡loniusset out froma Pyrhagorean "rerrear"in Aegae, in Cilicia,journeyrokard Easrern lands. ArNineveh he met Darñis, rhe furureh-is a( rions. From rhereheproceeded ro Babylonand on ro lndia. ArUppet Panjáb. he met larchas. rhe chief ot rhe Brahmans. As apresenredhisvisirorwirhsevenrings,eachnamedafter.rhesevestated that Apolloniuswore each ofrhese in turn on rhe day ofthe w

Whilerhis arrounr is supposedly based on rhe memoirs ot Damispresened lor posrerity by Philosrralus,hho wroleberween A.D.Hen(e, rhe tale of a Brahman s giir(ommemoraringthe da s of tweek isopen to quesrion, esperia¡l)since Philostr¿iusaccountin.ongruiúes and labl€s. The fa( r rhar Apoltoniuswas a pyrhagorean¿nd siudied in Cilici¿,horever. is ot gieat inreresr. Sori rañorsconnerred wi(hthe spread ol the planerar¡week. In rhe 6rsr renrbeing said rhar Pythagoras 1whó Rourished in rhe sixth renrdisco ered rhe Creek planetary sequen(e.,,an ¿sserrion that indi(atorher e iden( e) rhar the P.t rhagorean philosophersof Cili(¡d and elinieresred in planetary rheolo8y. The region ófciticia,as willatersteeped in Easiern astrological lore. Herewere ro be found the adhgod_Mithrasand his rites-a cult that hailed Sunday as the preemine

At this point it wouldbe well ro divert our aftenrionto look at rhof astrology, parricularlyirs inrrodu(rioninro rheWesr. For noplaneun week rhe produ( I of Easrern asrrology but ir never cou¡dso popularwere it not for asrrologys raprivátinginfluencein Wwhn h b) Augusruireign (27 s.c.-A.D.I4) had peimeared retigiousthroughout the Medirerranean world.

..Asrrology,(onrainingrhe primar)conrepr rhar rhe heavenl'¿odE( srgns are drvrne pohers thdl exerrise a manijoldpatronaoriginatedin Babvloni¿.,'Geographicatty ir was Chatde¿ rrheB¿bylonro (he_Persian culfland ñistorica y ir was rhe persian reign (that m¿rLed the rise oI horosropic ¿srrológ) ro paramounr imooamient world.Whilerhe rodia. bek of < o nirellaLionshad long'beBabylonia.nor unrilthe ñfrhcenrurys.c. did a blend "otChaldearvBabylonianbelj€fsresuh in horos(opic predir r¡ons tonceruals. b¿sed on the configurarionof rhe heavins ar rhe hour of birr

Meanwhile.lhe lack of asrrologi.at knowtedqein fitrh-(enrurillusrraredby rhe usualty knowledsábte ptaro (428-S47 B.c.), who i;(Book X)knewofrhe planets bur nór r heir n¿mes. plato, who oerhaosome ot hrs heavenly knowted8e from rhe pyrhagorean.. was ar leajrconremporaries, for Greek li(€ratureof rhe htih (entury knew ndisrin((ionberween planer and fixednar. tn rhe senerari;n to onisiruariondramarically( hanged. The Creeks nor oñlyhad a conceoras deiies bur also had even learned to name rhem aiter rheirownOI

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Eastern. AsianCreeks, men such ¿s Eudoxos fromKnidu§(390-340-8.Hipp-a¡chusfromNicaea (190-126 B.c.),,,wholenr rheir presrige and ascal discoveries to the art of Chaldean astrology/astrónomy. Throuintermediaries in Asia Minor,the Greeks of the mainland cáme to poiBabylonianzodiac with itstwelve signs.l8

Since üe Bab)lonians wereinleresred mainly inchara(reristi(pherheirplanetary sysiem began wirhr}rebig, slow-mávingplanet lupnirlidwirhvarduk. rhe parron deiry of B¿bylonr.His size and briihinessslinglypower. Second in sequence (ame rhe luminousqueeñ srar VeBabylonian goddess Ishrar). Firs( ro appear in rhe nighisky. white rce¡estial lighrsstillhere eclipsed trom iew b) rhe Sun s evenins gtow, Ven(s hen nearesr rhe earrh) was rhe mos( brillianrot atl the srars. I¡eirwarm rwhich seemed so near in rhe evening sky, suggesred love and desire.a TSarurn (the god Ninufla).His dim lighrand slow mo emenr suggesredde¡hroned Sun -rhe retirinSdisrant Sun of rhe nighr sky.q The subfourthposition was relegared ro Mercury(the god Nabu),who was percthe scribe of the gods. Hisquick motion,because of his nearness to tñe Shima nervous, mercurial quality,as though he always was transmittingleFifth in sequence was the 6ery red pl¿nel Mars (rhe god Nergal).who;asotas (he sourre ol plagues-rhe ruler ot rhe realmófrhe deád. To rhis psequence the Moon(Sin)and the Sun (Shamash) were appended.

The Babylonian hierarchyof celestial gods, Jupiter-V€nus-Saturn-Mars-Moon-Sun(the seven áiúriof Mesopotamian astrologers),s'was reaby Grcek maüemaiicalcalculations, a rearrangemenrthat may have beenearly as 300 B.c. or as late as the tim€of Hipparchus (¿. I 50 B.c.). Greek strigonometryand astronomicalobservations establishedan orderspheres, the criteria of orderbeing based on their respective disunce fearth. firstwas the sphere ofthe frxed stars, marking thebounds of theWithinthis ourermostboundary were the seven inner spheres of thewhich in order (fromdistanr b near) arc: Sarum,Jupiter, Mars, the SunMercury,and the Moon. This new Greek "spacial" sequence signperceived that the Sun was set in the middle. The rhree planets abpreeminentrulerwere.houghtofas male and less humid(except for Satthree belowwere female (except Mercury, whowas considered hermapand humid.

The Babylonianzodiacal year was then made to conform to tsequen(e.' I he annual risingofthe Sun. fromthe winrer to rhe summerbegan wirhthe Todia( sign ot Aquarius andended with rhe sign of Lancient winter-solstitial monthof Aquarius (nowdatedJanuary 2o-Februwas given to Saturn, themostdistantofthe visible planets.The next mont(February Ig-March20), was assigned toJupiter, the secondñost remotAries (March2l-AprilI9), the third, to Mars. Sioce the yearlycycle oftheconceived ofas a "greatday," the next insequence, the Sun, was resewe)ear's noon. the /enith position directl¡opposite irs rising. Hen(e, thmonrh. Taurus lApril20-May 20t, was given norro rhe Sun bur ro rhe tplanet, the "dawn-star"ofspring, Venus. Gemini (May21-June 2l), the fi

211



Markingthe seventh month in this sequent e was Leo Uuly23-Aumonrh rhar begins (he ¿nnual des enr of lighr down to theshort ddarkness. Asjusinoted, this tuming point was rese ed for the Sremainingmonthsofthe solarsettingthen were given to the frve planorder, so rhat virSo (August23-September 22) fellto Mercury;Lib23-October 22), to Venus; Sco¡pio(Ociober 23-November2Sagittarius (November23-December 21), ro Jupiter. Finally,witmonth, Capricornus (December 22January 19), Saturn once moreview as ruler. In this manner Saturn emerged as the pivotal planetthand ended the cycle

ofthesolar year (holdingtwo consecutivemon

Consequently, he became the Hellenistic godof time, Kronos(Sawho not only controlledthe circleof time but also appears as the añgure whopresides over the birrhofLightat the momentofwinteshortest day of the year)."

Ofcontinuedimpoftance is the Sun's influentialposhion. Asjustsolar rising andsetting thai predeterminedwhichtwo monthseap¡aÍet was to rule (onlyone month each being assigned to the MoBeginningat "midnight,"that is, the wintersolsrice, the astrologicalthe course of the Sun as it rose, "dawning"at spring and rea

"noonrime"during the heightof thesummer season.

Withrhis o

mind, one could e¡roneouslyassume that the beginning New Year'astrological yearwould be assigned to deepest winter,startingwnativity.sBActually,however, the twelve zodiacal monthsbegin theirsuccession withthe "dawning"ofspring,at the moment ofthe Sun's(at the vernal equinox).r'Thistwofold beginningis ofinterest, becaanalogy holds true forthe ast¡onomicat day ofthe Hellenisticage.the yearly solar rising,ir was midnighirhar marked the startof chou¡s of the day. But followingthe longstandingPersian custoastrologers continuedto reckon the natural day fromsunrise."

The connectionbetween rhe intellectual mathematicaladvanceby the creeks in Asia Minorand what was taking place in Helleniltusrratedby rhe positionofHipparchus(190-126 B.c.), the greatesof his time. While he madehis celestial obse¡'vationsand calculMinor,and toward theend of his lifeon the island of Rhodessouthwesi coast of Asia Minor),'r hisdiscoveries, includinghiastrolog), made the greatest impact upon the Greek rhinkersoEgypt (the most importantcenter of Hellenisticlearningof rhmeasure of this impact can be noted in the worksof PtoleProlemaeus) of Alexand¡ia(died c. a.D. 150). It is Ptolemy wh

Almag¿rr, whichserved as the astronomicalbible untilthe seventeenwas this same savant who authored the T¿¿raái¿lor, the main astrologithe present day. But what should be noted is that the basis of Ptolwhich representthe culminationofGreekastrology, was largelyderivof the Asian Greek,Hipparchus.r'?

Indeed, itwas in Hipparchus'own lifetime, around150 B.c., rearliest manualsofasrrologicaltechniques was drawn upin Alexandrwas given the name of a sixth-century Pharaoh,Nechepso, a

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. . ...same rime a syn¡hesis of Babylonian.dreek, and Egyprianmeihods oi mtrme units rook pla(e. This 11as a mosr signiñc¿nt evenl tor both the de\elotwharpresenrllisundersroodasasrrolóEyandtheorisinoftheDlaneFor u was ar Alexandriathal arronomersirr desiqnate"d the equinorriaas (he pans oi the d¿y. Bab)lonian priesalong hád drvideddá) and nitvelve equal par ts each, and rhe Greeks had adópred rhis sysrem.., Ho$eEg1p(ian priesrs lradiriona¡lvuere inured to dividingrhi (omptere nicyfle rnto twenty-lourconsrani unirs. The aura of an(¡enr EsvDtianevenruallrmade irs mark on rhe creek-speaI¡ng utrrono.e.s"ofAteicausing rhem ro adopr lhe Eglpriandirhion otrhi calendar dar. Howebeing under rhe ¿egis ol Chaldean asrrologn at ihoughr. rhe ¿rronomersrhe Bab\loniansexagesimal , ounringsvsim ro rhe Egyprianhour so rhour tell inro sixryequal p¿rrs, crearrng sixryminuteiiórhe hou¡.,.

fhus it t ame abou¡ r har rhe inSrediénrs tor rhe planetar y reek uererogelher: rhe(ofteprof plane(ary gods being taken trom rhe Babytonimarhemari.s havingbeen supplied by rhe Cieeks, and rhe drtrdru,orad_opted frcm the ihe Egyptians. Alexandria,possessing a large, indigenoinfluentialJewirh popularion.,' was qell suired tor bringingiñ a hnaiinsrihal of the Hebrerrweeklycycle. AposrareHebreh rhougñr hadtong airhe hiShestsphere ofthe heavens, ruled by Saturn, as the sphere ofrhé enDays.is The anriquiiyofrhisassociation can be dared centuries back to thethe Old Tesrament propher Amos.Rebuking idolarrl,rhe Hebrewsingled our tor spe(ial ( ondemnalionlsraels chiet star-god fraiwanr&)Chaldean and Persian designarion for Sarurn (Amos 5:26)..,The tcomponents that form ihe foundarionfor rhe astrologicalweek thus werewithinthe communityof AlexandrianJews. Not only did they possess aseptenary time cycle, but even more interesting ro rhe Hellenisri¿ astrologthe fa(r rh¿i rhe) long had associated rheir'hlghdayt(t.John I9:4I)"ruled over by the planet Saturn.

h is the scholarl)Rom¿n historian DioCassius. in a passage daringA.D.210 and 220. who reus posreriryaboui rhe origin otthe ast rologitAccordingto Dio, the planetaryweek, "nowfoünd among all mankininstitured in E8ypt. He furtherasserted that it was a comparative¡yinnovation,an institutionunknownro rhe ancienr G¡eeks.As Dio tellconcept ofdays ruled byplaÍets originated withthe recognition that theruled rhe twenty-fourhours ofthe day. Beginningwiththe highest planethighest day ofthe Hebrew week, Satum and Sabbath, it followed that thhourand initialdaybothwere to b€ allotted to Sarurn. Aseachofrhe seven(assigned in sequence according to their distance from the earth) trespective turn as ruler over an hour, üe first,the eighrh, the frfteenih,twenty-second hou¡ of Saturn's day fellto Saturn's special jurisdicSaturday drew to a close, the twenty-third hourwent toJupiter,the twentto Mars. The first hourofthe next day went to rhe fourthin sequence, rwhich then was given Sunday to rule. In this manner, as the hourlyrulerstheir respective positions,every day of the week was named afrer rhe lo

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Rome n rhe rst en urv B.c. ts receprion y rhe Roman upillusrr¿redbrrheasrrologicdiagramrharwasfounáonthedeadboáyOctavius in87 B.c..iBythetime the planetary week began to spreadItaly, the EmperorAugustus himselfwas placing rhe zodiacal signCapricorn,on his coins (by 24 B.c.)." Undoubredlyirwas rhe EmperSeverus (^.D.193-21l) who set the stage for the frnal diffusionoftweek. Born in ihe NorthAfricantown of Leptis Magna,he had bbeliever inastrologltrom his childhood."Hen, e. ir is nor surpnsiduring his reign thar rheRomans ofhcial\began ro markrhe moda(es ar(ordingro rhe weekd¿ys as sell as

according rorhe )ear.extant evidence of this customcomes fromMay 23, A.D.205.,.Sunday Observ¡nce in the Paga¡ World

In a relativelybriefessay such as this, the fullcomplexiryofhowdayofrhe Sun, rose to paramount importance in the pagan Roman wbe iouched upon..sThe ancient sources, however, do pinpoinronervehicle that promulgaredSunday religiousobservance. WhilerhAlexandriancente¡ of learning fostered astrologyand its offspring,tweek, itwas theso-called "Pe¡sian" religionofthegod Mithrathatextas the most

importantday oftheweek.56 Replyingrc rhe

taunr rhar heday ofthe Sun, Tertullian,theChristianChurch Father fromNorth150-230), makes ihe illuminatingadmission thata day offesrivityro rhis time popula¡lythoughtofas a"Persian" institution: "Orhers... besun is our god. we rhall be c,-runred Persians perhaps. rhough we dorheorbofday painred on a pieceof linenclorh.'

In a book ar¡á.kingChr isrianil).lheEpi( ureanCelsus r.. a.D. 14ot(he reasoningofrhePersians and the iniriarionrireol Mirhráasñguratrve road'that led rhrough rhe planer§. This parh. for ¡hosescape earthlymatter. was perceived as a ladder of seven gates, eawirhone ol rhe seren planer§. Ar (he rop w¿s an eighrh garewar.

rep6nal sphere ofrhe hxed rars.,6 rhis orherworldlysequence of an istplanetary incarnations seems to have been in imitarionof rhe growrMithra,the deifred Sun-Light,to his zenith position inthe asrrólogicFor likethe ascendant lightofthe Sun, whichmoves from its birrhshortest dav oIthe rear) rhroughplanerarv spherei'andzodiarals¡gpl¿ner¿ry ladder ol Celsus hegins wirh disranrSdrur n, rulerofrhe wiand ends with the dominatingSun. rulerofthesummersolsrice (he lthe year). Bur inaddition,this growth ofdeiñed lightnow is made trhe planeta¡-\ week.From S¿rurn rhe ladder moves rh'ough rhe segods ot rhe week in a reverse diretrion,

enabling rhe Sunro a(hinseventh position(Saturn-Venus-Jupiter-Mercury-Mars-Moon,SunThe imporran(eof the Sun for rhe lollowersot M¡rhrais lusr

archeologiralworkdone al Osrr¿, a roasral pon (ityof RomanMirhr¿eumol the Seven Ponals. seven gares are represenred in moslhe floorol lhe san((uarys entran( eway. Arrenlio;is immediarelvl¿rge ( enrer gare. whrrh is flankedon eiiher side bv rhree smaller pothe inner sanctuary itself, theseven planets a¡e in arrendance, de

314



.very threshold ofthe sanctuary, with its larye middlegate, very likelyreflG¡eek"spatial"sequence ofthe planets, withtheSun holding the expandedporial. lt presumably is the Sun's "door"that brings the initiate intothe san

A more sta¡iling similarity iothe gateways ofcelsus is found intheMithraeumof the Seven Spheres. Once again seven gates are depicted inThis time, however, rheseven porrals frllthe whole central floorof thsancruary. Here it becomes obvious that ihe gates are connected wiihinrites, that is, the seven spheres through which themystes must pass. Thgateway was thoughtof as a transition point, marldn8 death and resuggested by the picture of a death-inducingda8ger in the pavementenrrance. Again inevidence are thecelesrial parrons, rhe seven planets pron the frontofthe recliningbenchesthar surround rhe cenrral aisle. AbovesurrouÍdiügwalls,are placed the signs of the zodiac. Once more theconveyed tha here is a §tar-studded planetary ascent ihrough seven "hea

That the veneration paid to the day ofthe Sun was Iinked iowhat Teand Celsus termed "Persian" theology needs clarincation.WhileMithrawas a very ancient Persian deity, the lare, Hellenisticformof Mithraispread far and wide in the Roman Empireactually was unknown in Persastral mysreryreligionofwestern Mithrahad its roots inan unorthodox ¿a

of the god as practiced in Chaldea and Anatolia, andnot in the cultZoroastrianizedMithraof Iran.6¡ The historicantecedents to thh"demon" offshootofo¡thodox,Iranianreligiontrace back to events thatfind theirdenouement in Asia Minor,where western Mithraismfo¡mulatedas the result of the inte¡course between Magi andChaldean

The first ofthese events came in 539 8.c., withthe fallof BabyloMedo-Persian Empire.Therusticand nonliteratePe¡sian Magiimmediatesubjected to the sophisticated influenceof Chaldean astrologers,impressne literarure andurb¿n remples abounded in mlsric emblemelemenrs. signs ol lhe Todia(. and symbols of the planets. An evemomenrous évenrunfoldedin 521 B.c. when Darius I of Persia derreedpenahl, the so-.alled Magoqhont¿,or 'killingot (he MaBi, whi(haiexterminating lhewhole ( asre of d¿"Ui. tapostate) Magi in one dav 6

The Magia¡ priesthood against whom DariusbitterlyfouSht werepoly(heis(s who had blendedtheir worshipwithChaldean asrral beliefs."' ionrrast were the true Magiof rhe prophet Zoroaster tlhe MaTdalasnianinsisted that there was only one good god, Ahura-Mazda.Adoredas a sdeity, transcendenrand withourequal, Ahura'Mazdawasheld by ihe orihbe too g¡eat and spiritualro have imag€s made to containhim.e

Thedivergent polyiheists receiveda furtherblow in 482 B.c.whenwho had succeeded Darius on the Pe¡sian throne, prohibited theworl¿¿¿¿r, or demons. By imperialdecrees, all the iemples of Chalddism¿n'led. The imposrng templeo[ Babvlon.Esaqila. was leveled,eighreen-foot,eight-ÉundÉd-polndgold surue ot rhé god MaIdutr.a

These catastrophic blowsdirected against Babylonian religiousiabated somewhat with the rise to power of the Peftian monarch A¡tax

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Artaxerxes felta need to claima legitimateplace in the Persian (royal line.The traditionsof the past therefore became importpre-Zoroastrian idolatrywas everywhere elevated.Ahura-Mazda, wuninterrupted as supreme god since the reign of Darius I. now 1..forced to share his once*upremeposition withthe goddess AnahitaMithra.Polytheistictemples, complemented wnh the presence oerected throughout the empire.e

By thistime, however, the adherentsof Chaldean astral theoloscattered to Anaioliaand to rhe Medirerraneanlittoral. llluminatdifference (har remained ro separare rhe d¿?.,¡. l\'lagi.whu had beentheir homeland, from thatoftheorthodoxMazdayasnian Magi,whbe found in the East. isthe new Testament witness. on the one handwhose Mazdayasnianbackground shunnedthe worshipofidols,whrhe remote East to ado¡e the Christchild(Mati.2: l). On the otherMagi who livein the nea¡ Wesi, the authors of demonicmagicl3:6-l l),the "blackmagic"of medieval times."i

The emergence of the most sp€ctacular Hellenisticcity-state inrhe kingdomof Pergamum (263-133 B.c.), providedthe a¡enaamalgamationot Chaldean and da?ln PersianbeliefsrhatresultedHel¡enrsri( Mirhraism.The gloriousdays of Pergamum began un(241-197B.c.).Renderin8 importantservices to the Romans. Attsuch wealth that his namebecame proverbialfor riches. Becomingaand easrern Ch¿ldean learning,he invitedfromBabylonia rhefamSudines r Bab) loni¿n Su ü¿m,. As r,'ufladviser. Sudines made predon div¡nations,particularlyduring the king's war against the GalB.c.). TheiúportanceofthisChaldean as a learned instructor to Grsrudenrs is found in rhe fact that his lunar tablets were stillquotehundred yea¡s later (A.D.154-174)by the "mathematician"VetUnder such culturalpatronage, i(hichremained a dynast¡cPergamum, a great librarywas established during the reign ofthe nEumenes II (197-159 B.c.). Its size was superseded only by the numbfound in Alexandria.DurinS thesame reign ofEumenes, Pergamuerpand fromthatofa mere enclave on theAegean Seato includetheMinorwest of'the Taurus Mountains.-

Whilethe details of how i(estern Mithraism$as ñrst formuunknown,the facts speak for thernselves as to the time anpost-Hipparchian,Hellenistic asirology,whichf¡rms an integramysret iesol rhis syn( rerisri(rrligion.maker ir ( e ¡t ¿i¡ ¡hat dmr Mirhthe Romans firstencountered in 67 8.c..'" was formulatedwithincenturies E.c. Lactantius Placidusl¿. A.D.300) states that the cuh pasPersians to the PhrySians «he natives of Asia Minor)and from thethe Romans.?' Everything knownabout Hellenistic M¡lhraismbassertion. The Phrygiandress that continuallygarbs the god Mcompanions, whereverin the Roman fmpirethey are encounterobvious thatthe place ofthe god'soriginis Asia Minor. Fortifyingtis rhe type of artih(ial(¿r( in hhi.hrhe ar(ane Mi(hrawas wa isri(ally iris deri\ed lromwe\rern Asia Minor.-''fheplace ¿nd

316



, , ,Eastern learning.The nature ofthe weste¡n Mithrais of interest. While thegod Mith

couñe, Pe¡sian, the liturgyof the emeryent astralreligionremained C(Aramaic).The teacher of the mysteries was called a Mags, that is, apriest, but he taught froma scroll called"a Babylonianbook.""Whilea nuthe classics speak of this syncretism between PersianMagiand Castrologers, a late LatininscriprionfromRome, whichdates froma.beautifullysums up the naiu¡e ofthe fusion by speaking ofthe mystery tea "Babylonianpriest of Mithra'sPersian temple."?'

Two factors have usually beenpointed out as especialty impofacilitating therapid spread of Mithraism: ñrst,the bankruptcyof indiauthoritarian¡eligions, andsecond, Rome's peculiar religiousdependencAsia Minor.Thesearebeyond the scope ofour discussion here, but it is imto ask: When was Mithraism introduced intoRome, and what impact didafter its arrival?

Plutarch reports that when the Roman general Pompey conquepirates on the coast ofCilicia(the southeastern shore ofAsiaMinor) in67car¡ied back with him ioRome some prisoners whoruere devotees of Mwas these Cilicianpirates, the report staies, who introduced the úysteriItaly.i¡Twoarcheological ñndstend rosubstantiatethe report. The frrstisof rock reliefs authored by AntiochusI Epiphanes in 62 B.c., givingevidthe major importance of astrological, HellenizedMithr¿ismin the regiimmediaÉlyio theeastofCiliciainthe very timeofPompey. Foundon theof NimrudDagh, at Comma8ene, the rock inscriptionsand reliefs ncontain a reference to what seems to be the Mithraicmysrery-grade ofthebut, more important, depictthegod Mithrashaking handswithAntiochusoiher archeologicat frndcomes from ltaly,abour a century later.A graffrPompeii.d¿ring trombeiore a.D.62. skerrhes our rhe Mithrar(magic emblso. alled Ro I AS-SAToRsqu¿re. Using rhe Larill¿lphaber, rhe mysrer ]significantlylras found in the a¡ea of the I¿¿,¿n¿r, that is, the region set ayoung men to perform miliraryexercises." Here, then,is confrrmativeethat Mithraismhad become rooted in mid-frrsFcenturyItaly, its devoteedrawn especially fromRoman soldiers. Because ofits --mphasis on fightingevil and the forces of darkness (inrerpreredto include Rome's enMithraismwas to gain an ascendant positioras the religionofrhe RomanBeginningwirh thereign of Trajan (a.D.98-117), material evidence showherevertheRoman leglons planted theirstandards, Mithraand hiscultprominentattendance.)¡

The strength of Mith¡a'simpact on first-century-A.D.Rome alsogauged by Statius, who mentions(.. A.D.90) seeing rhe Tauroctonou: Mitdepictionofrhe8od Mithrain themysteryrheofslaying rhe bull) inItalythe 6rst Roman emperor to listen formallyto the.judicial meritsofthe Cgospel (A.rs25: l2 l. irh2l im. 4:16t.30also is rhe first emperor to acknou l¿ppeal of Mithra. when, in a.D. 66. Tiridates L king of Armenia and apriesr. came withhis attendant Magiro relerence rhe emperor. Naddressed b1 rhe Ea\rern porenrare withthese words: I have (ome ro r

317



ruler over Armenia.Chrislian ¿nd Mirhraicinfluenees again t\ere brought ro bedr o

of another emperor. Constantine lhe Great(A.D.306-337). By rhi\ rithe deiñed light,had become popularlyidentifredwith theunSun-god (He1tor,Sol Inlii.tu:) ofthe Roman state ¡€ligion.¡sOf imfuture ofthe planetary week was Mithra'sposirionas rhe rirulary di¡ei8ningemperor's family. Thisexplains whyJulianrhe Aposrare, rhConstantine, would latermake much of the fact thar he wasguardianshipof Mithra.In A.D.312, Constantine proclaimedrh

henceforth be a followerof Christ.Nevertheless, the monarch cperceive the Christianfaith through theexternals of Mirhraillustrationof the emperor's failure toderach himselffrompaganobiained from the commentof his contemporary, theChurch Fathwho of the supposedly ChristianizedConstantine said:"He taughzealously to honor theLord\Day [Sunday],whichalso is called iheand ofthe sun."3i Howsignificantthe phrase "day oflightand ofthenot the armies ofRomewho heldMiürato be Lightdeified, the offsthe Sun? Whileeach planet was held to be "lord"of a particulardMithra himselfwas Iord of the "dayof lightand of the sun"?,,

On the seventh of March,a.D. 321, Constantine issued his famlaw" edict,commanding that:"Alljudges,city peopleand craftsmenthe venerable day ofthe sun. But country-menmay withouthinderanagriculture."*Withtheissuance ofthatdecree, rhe day ofthe sun, in itdimensionas a civilday of the astrological week.omciallywas accepwho ruled Christendom. Henceforth,the week ofthe planetarydeirithe "sanctilied"septenary time unit that the Western worldwas to

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322



Tbe Sabbatb and Sunday FromSecond TbrougbFiftbCenturies

Ke rcth A. Sta.nd

¡fHE áuthors ot chaprers 5 rhrough7 (pp. 92-t5O) provideevideI Sunday was nor subsrirured lor Sarurday as ihe Chrisrianweektworshipor rest during New Tesramen( rimes. In addirion.persuasive evset forthin chapter 7 rhat Jerusalem was nor rhe place ot originforSunday observance. tndeed. rhe earliesr direireriden(é tor Cweekly worship onSunday comes fromsecond-cenrury AlexandriaanAboutA.D. 130Barnabas ofAlexandria,in a highlyallegorical discourse,''Wherefore.ako. we keep (he eighrh daylsundayl wiihjoyfutness. i Sdecades laterJusún Mafivrin Rome a( ruallydes(ribes in some dera¡l rhChristian meeting held on Sundays rhere. possibly as a very earlyserrice.'(Pa ofJustin sstalemen(hquoredbysamuele Ba(chioc(hionappears in fullat the end of this appendix.)

Roñe a¡d AlexandriaNot TypicalThe situation inRome and Alexandria,however, was not typicalofth

early Christianity.In these trvo cities the¡e was an evident ea¡ly attChristians to terminateobservance of the seventh-day Sabbath, but elthroughout the ChrisiianworldSunday observance simplyaroseobservance of Satu¡day. Two fifth-centurychurch historians. Socratesticus and Sozomen, describe úe situaiion inthe followingway:

"Fo¡althoughalmostall churches throughout the worldceleb¡ate thmysteries lthe Lord's Supper] on the sabbath

[Saturday]of every week,

Ch¡isiiansofAlexandriaand at Rome, on accountofsome ancienr rradiriceased to do this. The Egypiians in the neiShborhood of Alexand¡ia,inhabitants of Thebah, holdtheir religiousassemblies on rhe sabbath, bu

I Elen rhouqh \¿rioutdeük r'.r€d heF ft "ne mndom ¡(€nrc¡ D -haD ¿r 3 Lo lo. tr s..ñpord. ¡hb ño'a.omseh"n \e ¿nd ¡ohcnu€.urvcr.on,em'n8,h€5¡bba¡h ¿n¿ sJnd¿, rrc; ú. {

323



alrer having e¿ten and sa¡isñed themselves withfood of all kinds,makrng therrofteringsrhe) p¿rtake of rhe mysrerie\.''

''The people of consr¿n¡inople, and almosr evervwhere, asson the Sabbath. as wellas on the firstday of the week, which cobs€rved at Rome or at Alexandria- Thereare several ciries and vilwhere, contrary to the usage established elsewhere, the people meSabbath evenings, and, although they hate dined previouslv,

'Íhts. e\en a: late as the llt¿ .rnruryalmost the entire Ch¡istian

bath Satuñq nd Sun¿q for special religious services. ObviouSunday i{as nor considereda substitute for the Sabbath.

Obseñúce of Both S3turday and SundayLet us notice a Iu¡thersampling ofthe ancient sources that gi

rhe early Christianobservance ol t'oth Saturday and Sund¡y.We may beginby querying whether€ven in Rome and

Sabbarh$as in¡mediatelydisplaced completelyby sunday. or whetwas gradual. This quesrion is raised, forexample, by the fact that ecentury HippolytusofRomerebuked those who were givingheed

devils"and "oftenappoint fástin8 on the Sabbath lsaturday]andlSundayl,whi€hChrist didnot appoint.and thus dishonor the Gosl-astingwas considered negative to a proper joyfulobservanChrisrianday ofworship,and it is of interest that Hippolytusoppboth the Sabbath and Sundqla

Moreover,origen, an Alexandrian contemporarvof Hipreference to proper "Sabbath observance" in these words: "Forsthe Judaic Sabbath observance, let us see what kindof SabbatexpecEd ofthe Christian.On the Sabbath day, nothing ofworldlybe done. If therel'ore desisting from allworldlvworks andn¡undane but being free tor spiritualworks, you come to the cdivinereadings and discussions and thinkof heavenl) things,gifuture life.keep before your eyes the comingjudgment.disregalisiblethings in favorof the invisibleand fu¡ure, thisis the obChristian Sabbath."r

Thisevidence fromRomeand Alexandriais admittedlyscant,least it does seem to suggest that not all Christians inthose two cithe Sabbath inrmediately andtotalllduring the second centurl.Socrates ScholIlsricus and Sozomenin the fiithcentury,hoirever, itomission of special Saturday worshipservices in Rome and Ale

established t¿rt havrng some degree ot antrquuv.But what was the situationelsewhere? As we look at the rChrisdan world,the elidence for honor to ¿¿l¡ Sabbath and SunFor exarnple, the AqostolieCoh\titutiotu,a fourth-century cprobable Syrian or otherEastern provenance, gives a numberrelating tothe Sabbath as wellas Sunday. Amongthem are the

"Have before thine eyes rh€ fear of Cod, and alrays remcommandmentsofGod. . . . Thou shalt observe the Sabbath.on

324



s a res me a on aw, nor eness"Butkeep the Sabbath, and the Lord's day fesrival;because the formmemorial of the creation, and theIatter of rhe resurrection.",

"OhLordAlmighty,Thou h¿st created the world byChrisr,appoinred rhe Sabbarh in memorv rhereol, be(ause rhar on itraraay rmade us rest fromourworks, forthe meditation upon Thy laws.. . . Wesassemble tocelebrate the feast ofthe resurrecrionon rh€ Lord'sday, and raccount ofHimwho hasconquered death, and has brought lifeand immolight."'

"Letyourjudicaturesbe held on the second day ofthe week lMondayany controversy arise about your sentence, havingan intervaltillrheSabbmay be able to set the controversy right, and to reduce rhose ro peace whocontests one withanother againsr the Lord'sday.""

"Irtthe slaves wo¡k 6ve days;but on the Sabbaih-dayand the Lordthem have leisure ro go to church for instructionin piety. We have saidSabbath is on account of the creation, and the Lord'sday ofthe resurre

The inrerpolarerof Ignarius ot Anrio.h.hho enlarBed rhewritingse(ond-(enturyChur.h Father duringrhe lourh (enruD. sr¿res:therefore no longer keep the Sabbath after rhe Jewish manner, and rejoicofidleness; for 'he that does not work,let him noteat.' For say rhe [holy]'ln the sweat ofthyface shalt thou eat thy bread.' But let every oneofyouSabbath after a spiritualmanner, rejoicingin meditationon the la¡elaxationofthe body, admiringthe workmanshipofGod. and not eatinprepared the day before, nor using lukewarmd¡inks,and walkingprescribed space, nor frnding delight in dancingandplaudits whichhavein them. Andafter the observance ofthe Sabbath, ler every friend ofChrthe Lord'sDay as a festival, the resurrection-day,the queen and chiefdays lof the week]."''

Gregory of Nyssa in the late fourthcentury referred to the SabSunday as "sisters," and about the same time Asterius ofAmasea declar€was beautifulfor Christians thatthe'team ofthese twodays come togethSabbath and rhe Lord's Day." '' Accordingto Asterius,each week bropeople together on these days withpriests to instruct them.

In the frfthcentury John Cassiar makes several references toattendance on both Saturday and Sunday. In speaking of Egyptian mstates that "except Vespers and Nocturns, the¡eare no publicservicethem in the day except on Saturday and Sunday, when they meet togethrhird hour[9:00 a.M.]for the purpose of HolyCommunion."r¡

Cassian also refers to a monk "who livedalone, who declared thaneverenjoyed food by himselfalone, but thatevenifforfive daysrunningthe brerhren came to his cell he constantly putofftakingfood untilonSaSundayhe wenttochurch for service and found some stranger whomhehome at once to his cell."'6

An aged presbyternamed Paphnutius, so Cassian furthertellsus,livdesert ofscete, five milesfrom the nea¡est chu¡ch. This man. even "whout withyears" was not "hinderedby the distance fromgoing to chSaturday or Sunday." "

325



Socrates Scholasticus and Sozomen reported that in general, exceptRome and Alexandria,Christians we¡e holdingservices on bothSunday.In subsequentcenturies,the Sabbath was eventually displacquite generally throughoutEurope-as Sunday finallybegan tcharacier of a resi day (a srory told inchapter l0). However, inpractice adopted was ihatofmaking"Sabbaths"ofboth Saturday anchapter 9)."

Wh€nce Surday?

The preceding discussion has alluded ro rhe fact that Sunday'sof predominance as rhe weeklyChristianday for worshipand for retwo majo¡stages: (l) it originallyarose as aday for aars,lup serviceslater took onthe character ofa day of r¿rl. In the forme¡ role, therreason for conflictwiththe Saturday restday-and indeed, forcentuwere hono¡ed, as we have seen. ln the latter role,howeve¡, theconflictofSunday withthe Sabbath is obvious. That such conflictevenasearlyas the fourthcentury is revealed intheliteraturc,a poishall return late¡. Butfirsiwemust query, How didSunday originaday for Christianu¿ññip services?

Obviously,the situationof a concur¡ent ¡ise of the Christiademise of the Saturday Sabbath, as described by Bacchiocchifor Ro7, was not characteristicof most of the Christian world.As wecenturies Saturday continued to be obsewed alongside the emerhroughoutChristendomgenerally. Moreover,a fact of considerabregardingthe ¡iseoftheweeklyChristianSunday is that when it didre[ularlylooked upon by the Christiansas a day to honor Chdst'sTliisresurrection connectionis importantto investigate, particulrecent discoveries.r'g

tn the NewTestament, ChrisCs resurrection is symbolically rel

fruirsofthe barley harvest,just as His death is related to the slayinglamb (see 1 Cor. 15:20 and 5:7). The offeringof the onc, or wavbarley harvest6rst fruitswas an an'¿r¿l event among theJews. whatgone unrecognized aboutthis annual festival is that at the time ofrChristianchurch iheJews had twodifferentmethods ofreckoningcelebrarion.

The timeofobse¡vance is based on Irviticus23:11. which statessheafofthe barley harvest was to be offered in the season ofunleave'lhe morrow afterthe Sabbath." The Pharisees interpreted this athe Passover Sabbath. Their procedure was to celebrate the Passov

Nisan l5 (the Paschal lamb had been dain on Nisan 14) and to offerwave sheafon Nisan l6.Indifferentyears,thesedateswould fallonof the week (similarro our Christmas and NewYear's days).

On theotherhand, the Essenes and Sadducean Boethusians inmor¡owafter the Sabbath" as the day after a weeklySabbath-therSunday. The dayofPentecostalso always fellon a Sunday-'lhemoseventh Sabbath" fromthe day ofthe offeringofthebarley-harvestLev. 23:15, 16).1¡

326



, . ,honorofChrist'sresurrection. Afterall, was notChrist the ,ru¿.¡riisi¡rui615:20), and was not His resurrectionof the utmost importance (see vel7-19)?

But when would Christianskeep such a resurrection festival?wouldit everyweek? No. Rathe¡,they $ould do iran ¡k¿), as had been rheir cuthe Je\,vish celebration of the first fruits.

Andwhichof the iwo types of reckoning wouldthey choose-thaPharisees, or rhaiofthe Essenes and Boethusians? Undoübtedly, áor¡. Thhad been influencedby the Pharisees wouldhold theirEaster festidifferentday ofthe week year by year, and those who had been influenceBoethusians or by theEssenes would holdtheir Easter festival ona Sund

This ha¡monizes preciselywith thesituarionexistingin thcontroversy toward the end ofthe second century."Aithat rime AsianC(Christians in the Roman provinceofAsiainwesrernAsia Minor)placed eon Nisan 14, regardless ofthe day ofthe week. But Christiansthroü8houtrhe res¡ of the Chrisri¿nworld-in(ludinS caul,Rome, Corinrh,Ponorrhern Asia Minor,. Alexandria.Mesopotamia. and Palestine (even Jeitself).held io a Sunday-Easter observance. Early sources indicate tpractices stemmed fromapostolic tradition.:'A reconstruction ofchurchhistory thatsees the earli€§tChristian San ar¿u¿l Easter rather than as a weeklyobse ance makes histo¡icalsehabit of keeping the annualJewish first-fruitsfestival daycould easily hatransferred into an ¿?¡n¿¿l Christian resurrectioncelebration in honorothe First Fmits.There was, by contrast, no such habit nor even psychbackground for keeping a weeklyresurecrion celebration.

The late¡-emersing?r¿d¡4 ChristianSunday wouldthen have arisextensionofthe annual Easter Sunday. This sort of rise ofthe weeklySunday indicates, moreover, how and whl ir lookon rhe characlresurráction fesl;val:fr w¿s simp\ an exrension ol rhe annual telebrCh¡ist's resurrection.

Preciselywhat factors were operative in rhe rise oI the ¡{eeklySunday fromtheannual one in thisway is not clear;buione inte¡estingsuhas ariien because of the faci that almost all early Christians notonlyoboth Easter and Pentecost on Sundays but also considered the whole sevseason between the two holida¡sto have special sisniñcance.lrJ. \an Coleels rhdr perhaps the Sundays in that entire season tromEaret ¡o Pentespecial importance too." Ifso,otherconcerns already presentcould haveeitending Sunday observance froman annual to a weeklybasis, sPreadin

the Sundays during the Easter-to-Pentecost season itself andthen evenSundays throughout the entire year.'Such an annual Sunday celebration could have furnisheda sour

which Chrisiiansin Alexandriaand Rome inaugurated the weekly Sunsubstitute fortheSabbath. But theirea¡ly rejection ofthe Sabbath was onorher rhan rh¿t of simplyinrroduringworshipsenices on Sundays. for lnorhing inherent inthis Sundav weeklyresurrecrion fe (i alro cause ir r

327



.wirhrhe exceptionofRomeand Alexandria, itwas simplya specialsid¿ b sid¿ with the Sabbath.

Sunday Becoñes a Rest DayThe story of Sunday's becominga rest day, and as such d

Sabbath, is told at some length in chapterl0: hence only highlightshere.

Undoubtedly,one of the most importantfactors that irfluentaking onthe chancter ofa Christianday of rest is to be found in th

Emperor Constantine the Great in the early fourthcentury, follo"Christianemp€roI§." Notonlydid Constantine give Christianitywirhin theRoman Empire(frombeing persecuted to being honoregave Sunday the status of becominga civilresi day. His famous SMarch7, 321, reads:

"On the venerable Day ofrhe Sun ler the magistrates and peoplcities rest, and let all wo¡kshops be closed. In the country, howengaged in agriculturemay freelvand lawfully continue theirpursuolten h¿ppens rhat another day is not so sui(able lor grain-svine-planting;Iest by neglecting the p¡oper moment for such o

bounry of heaven should be lost.""This was the ñrst ina series ofsteps taken by Constantine and byemperors in regulatingSunday observance. Itisobviousthat this frIwas nor parricularly Christianinorientation.We may note, for instandesignation "venerableDayoftheSufl."Also,it is evidenithatConstbase his sunday regulationson the Decalogue, for he exemptedwork-atype ofworkstricdyprohibited inthe Sabbath commandm20:8-lt -

ln A.D.386,Theodosilrs I and Gratian Valentinianexrerestrictionsso that litigationsshould entirelycease on rhat day and thno public or privatepaymentofdebt.Laws forbiddingSundaycircuhorse racing also followed."

The question arises, How did the Christianchu rch react ¡o s\chñaking Sunday a rest day? As desimble as such legislationmay haChristians from onestandpoint(forexample,there had been earlieleis]ure for ehurch auendanc¿ on Sundaysr.), it also created a dilemmchurch attendance, Sunday had heretofore been a workday;thkinds ofchange wouldhave to be made to accommodate itas a rest dinstance, wouldhappen io nuns such as those described byJerome iwho, after followingtheir morher superiorto church and thencommunions,devoted the ¡est oftheirtime on Sunday "to theirallotmade garments either for themselves or else for others"?s

Moreover, therealready was one Sabbath rest day eachChristiansafford to have ¿úo rest days-both Saturday and Sundamentioned, this latierconcern was generallyanswered in the neSatiEthiopia two"Sabbarhs" each week were observed.

Perhaps a 6rst hint ofthe new trend regarding the weeklyChdcomes as early as the time ofConstantine himself-ina work commo

328



Psalm-" The author ofthis commentarywrires thatChrisrians wouldfulfLord'sdayallthat in this psalmwas prescribed fortheSabbath,includingof God early in the morning.He then adds that through the ne¡{coveSabbath celebration was transferred to'lhe Lord'sDav."$

Later in thesame century EphraemSyrus suggest;d that honorwasthe I-ord's Day, ihe lirstbornofalldays," whichhad "taken away the rigfirstbo¡nfromthe Sabbath."r'Thenhegoeson to point out that rhe lawprthat rest should be given to se¡vants and animals. Here the reflectionofTestament Sabbath commandment is obvious.

The earliestchurch councilto deal withSunday as a day ofrest was aone. meering ¡n Laodi(eadboul A.D.364.A[houghthi..oun.ilsrllmrespect for the Sabbaih as wellas Sunday in the special Scripture reanonetheless stipulated the followinginits Canon 29: "Christiansshall notand be idle onSaturday but shall work on thatday; but ihe Lord'sday tespeciallyhonour, and, as being Christians,shall, ifpossible, do no worday. If,however, they arefoundJudaizing,they shall be shut out from

The regulation with regardto working onSunday was rather modthat Chrisrians should not work onrhat day {postól¿iHowever, more silras the fact that this councilreversed the originalpractice regarseventh-day Sabbath, which was now tobe considered a workday.Further conciliarenactments, as wellas decrees by rulers, iCharlemagne, belongprimarilyto the sixth century and onward,a storsome detail in chapterI0.

Eviderce of Coúrovercyln the references fromearly Christianliteraturenoted above, we hav

that especially during thefourthand fifthcenturies there was an incmentionofrol,f,Sabbath and Sunday. Thh influxofreferences, particulaof a polemical natu¡e,bea¡s added tesrimony to the conflictthat wa

between the two days subsequent to Constantine'sSunday law.On the one hand. the APostoLie Constitution§,for instance, stressed obof órLirSaturday and Sunday, requiringthat slaves work onlyfive daySaturday and Sunday have leisure togo to church. On theother hand,found the Councilof Laodicea requiring work onSaturday.

Another pointedreference withpolemical tonecomes fromJohntom (died .r.o. 407), who declared, "We a¡e become a laughing-stock toJGreeks, seeingthat the Chu¡ch is divided intoa thousand parties. . . . Youunderstand why Paul calls circumcision asubve¡sion of the Gospel. Tmany among us now. whofast on the same day a§ theJews, and keep the

in the same marner; and we endure h noblyor rathe¡ igroblyand baThe controversy regardingfasting onthe Sabbath, a controversypaprominent inthe literature from the mid-fourthcenrury inro the 6fthmay add its weightof evidence to rhe changing situationfor the Sarelationship to Sunday. Althoughin Rome and in some orher places in tsuch a fast was adopted as a regular weeklypractice, thus making theSgloomyand rejected day, other places in the West (includingMilan inItaly)and the er¡tire EasternChurch resisted the innovation.Important

329



olHíppo(diedA.D.430)andbyhislaier(onremPorarlJohnCassiacenrürr ¡o a cenrury earlier. twop¿rri.ul¿rly poignantsraremenupolemicalovertonescome lromthe inlerpolarerol lEnariu' and fromCotlstituliotü:''l[¿nl one fasts on rhe l,ord s Day or on rhe sabb¿rh. excePt oSabbarh only, he isa murderer ol Chrisr. " (AllChris(Ens cappropriate io fast on the Paschal Sabbarh. rhe anniversarv ol lhe Sawhich Christwas in ihe iomb.)'It an) on€ oi lhe rlerg) be tound ro last on lhe Lord\dSabb¿rh-day, excepringone onl¡, ler him be depri ed: bur ifhe be onlet him be suspended."rd

At the time when Alexandriaand Rome rejected Sabbathobsesecond century, polemicalovertones negative to the Sabbath we¡erhe wririnqsot Barn¿bas of Ale\andri¿and Justin Marryr.'-Ncenruries láter, atter the limeo[ Conslanline the Grear. lhe Poleappear on a u idespread basr" as rhe new Sunday rA, davbegan to (onoriginalSaturday ,¿s, day.53

Summary

lihasbecome obviousthat thedisplacementofsaturdaybySundheeklv Christian$orship and Iesl w¿s ¿ long and sloq pro, ess. Unt<entuiyrhere is no conirere eviden,e of a ahris(ianurr*/1Sundaanywháre. Ihe ñrsr spe(ih( relerenres during lhar ienrunAláxandriaand RomeJ places thar also earl) iejetred obsenseventh-day Sabbath.

ln this early substiiutionof Sunday for Saturday, however, tchurches in Alexandria andRome sere unique. Evidenrefrom (heindirares thar also ¿r rh¿r rime ro¡¡Sabboth and Sundat were observrhroushour rhe Chr¡srianworldexcept in Rome and Alexandria

Moreove¡.when rhe Chrisrian$eekly Sunday hrst emerged.ir

be a day of work,alihough it includeda worshipservice in honresurrection.This weekly celebrationof Ch¡ist's ¡esur¡ectionappbeen an extension ofan annual Sunday-Easrer resurrection festival.turn, found its antecedent in ihe Jewish frrst-fruitscelebrationLeviticus23:1l-also an anru@l e\ent.

Finally,from the time of Constantine onward, a tr€nd develmakine Sunday a Chrisrian Sabbarh. This pro( ess brough(abourtonBictofSundaywiththese enrh-daySabbath.andevenluall)¡nmrhis Sunday "Sabbath" came to displace the originalSatürday Sabb

rhroughourEurope. ln Erhiopia. on the orheth¿nd. borh Saturday

were ¿onsider€d to be Sabba¡hs.'ADDENDUM

lnasmuch as the significantearly reference io Sunday by JusF.ol]¡,e (1 Apolog)611is not stated in fullin the main text of thisappended here as it appears in á-¡{rI:186:

"Andon the day called sunday, all who livein cities or in the c

330



propher\ are read, as long as rime permirs: rhen, wñen (he reader ha§ (epresident verbally insrrucrs,and exhorts io rhe imirarionof rhese gooThen we all riie rogerher and pra). and. as we belore said, when oiurended. bre¿d and wine ¿nd w¿rer ¿re broughr. and lhe presidenr in tileofters prayers and thanksgivings.according ro his abiliri,and rhe peoplsa)ing Amen; andthere is a disrriburionto each, and a participarionoitwhich thanks have been gi\en, and ro rhose s ho are ab.énr a pórtion is sedea( on . Andrhev who áre qell ro do. ¿nd r illing.give whaiear h rhinkwhat is collected is deposited wirhrhe president, who succours the orph

widows,and those who, through sickness or any orher cause, are in wthose who are inbonds, and the srrangers sojourning among us, and intakes care ofallwho are in need. But Sunday is rhe dáy on whichwe allcommon assembly, becaus€ it is the 6rsr day on which cod, having wchange in the da¡kness and matter, made the world;andJesus Christ ouron the same day rose from the dead."

NOTf,SI Ep6rle ofB¿rn¿ba ,.h¡p l( t¡{¡\?tt4?r.TlulÚnv¿flr' / ;ro¡o§ 67 rd{, l:13h, i'lhRordon brt'.v.dcr rirxd b) fu ÜnrooL pl¿,¡ r./ú. btb..ú r.c liÉ \ua¿q Phi¡¿detDhk. te63t,DU -b{.'t61,sor¡r(s¡hul¿{i¡ut/,.ruflr¿lHrhr522,Npl/22:ts2, ".sozomen Ertl¿utudl Hsb47 l9 i^P^F/z2 590r'Hrppoh¡u.,ñMeññD¿,,/420 1 tu'C'r¡l ¿n,r L,1t"'rn\t¿"on,reMdL

Hippollk,rdtuú. tur Dannl (I¿ÍB teaT),po 300.t09 rordfr"'Lonúc\¿bb¿rhtrlr\4K A \:i¿nd.'\omcNor.,vnrherrbb¿rhrdnfr¡(_hn1rls61' lo7.l7{ hdl^rhcn¿'rrulnn¡h¡'oprBr énin,hcpr.(nr.otumeb\\"muehBa.hTons.n.Hom¡r,13.^nNrñbf I'r,hrrrharinrhc,oñkyronrena

rp€¡t inAof5¿'urddr. Whr rur'nr rx ¡au¿th teñrin. horcv.r. \ no" rhe F,.renle ú hu' ñ¿k

3 Ar6bÍ,¿;;ntuhoú 2 361^\F 7 ittt' lü¿ ,7 21\A^F 7 469Jt^ tbul . 7 . \6 tt-\F 1:47 4t.rttb¿ 2 41tA¡iF74t1lr /r¡r 3 11;rN¡ 7{qrii' Pkudu.¡Bnrrs.v¿gz ¿r ron8,cñ,un. ¡ h¿p q'A / .:62 63

?rh,rcrf8orvóf\\5so;¡?ad.Pü¡b10q rt0i.ar.nu\üt,lm¿c¿, Homitv5,onvdrnch to.q,

rTIdcñ. cmr;azJ 3. l,N¡ F2 ll3rcrr¡AppfnJrrh. hN dc Jmen'¿'r cudii, r kc hr\¡ to' ¡und¿ ibe'ñ¿ r...'-.d roar¿ "s¡bodh¡n,nre'pol¿,edp¿<daf'n,he Frh.oE leArunol\f¿x,rr,ú¡ I /¡/,,¡o'a Af'c' ¿ heilhkncdrfn,nno,rrcmr\e roc¡oltrL¡r¡'to¡o,('Y."ñd \ou,5l¡ e\¿ndror' e' I ¿nL1 do\oL'h.,ttr\;d¿\tandnn 'h.'q ddv a r\Jr nnr do dn. rorl

'nrn.m", ¿n e\p[n¿"on n sNen rrE:.d'¡s rr n tr u',on ut 'h".E¿uui.rol.ohedbrrhrun'que on'mrnk,r:'lh;n'hrr'a,,r:rbrh.;*"ljheresrfl¿on.'ó",chrn'. and rhc h'{ rd.§, t¿t ndmcd ¡dbbrh, qnd berh E4e ndn.d sobr61 añrt,n rh. oroDhetr¿ld. l¡'e. rhar borh ¿rr vbb¿'h . ¡nd \¿r Honor n\ lbbrh\ ADdJrnr 'hor rho rinn¿, ñ .-prcí¿n.ücmnor.¿nd,ununúeinmroid'n¡n,e\lh...bnnq.omvrntrmoLnu'nA.rend¿ndundhrkid.Vlsbborhl.h.v.d r)otblrhddr.."tnq,Én(inC Hotn , tr.\dút.¿ th,ltutt. [,ndpp.210.2D s..mrfL,,hfld".ús'.1'ñ-ANur;on,hrs.bb¿,h,couu. sru,.e...,{L.ssb,isff

'lo' d mor d.u'cd d.r 's'on or 'hc m4er u(¿r€d 'n rhe nexr '.k D¿'"o "oh\.; -.ubl'Lruon\/t /¿,6 cá4r¿¡ §¿ráur¡ rwu"hincron.uh'o. t979'. DD { .r21"to)in'Áou"".Re¿ppBi ¿r.'/a/34rtoo5,2rt.2r3¿nd.ano'])c,tuut¡h".Lo,d.d"i,1rhcL¿;rr(bu,.b-anN¿ l.ke¡ \tuda lc rtq6..tgbi,t7{.t3..1.h. Dc¿d \ca kú[ . nJudin¡ h€,d¿nu,l;:,11,,:1";,r;".^'", ",, ',

,rum,n.nq.hr ..ru¡hon .n ruddRn rún D, o, io ¿nd r Lhcü';. or rh th¡ Lsknet ¿nd Bú.hunr1. r,rudlt ,ho"c \undd\ a heet ¡D¿,r b€ldlr¿ orúndé,und'¡c nt rhAhe' 'h" vbbdú or t.. ll l. \r rtrc wbb¡rh./unru ür rbe sdbblh ¿xa

,r,il:x,,:.;9,"r.,.""'¡fl,l3r.rrlo ro \ cmIondJnrhebrq.orrú';r,¡r.nda,n.on.,4r. '' "*b-,¡,.r,^h,/H.h5 23.?5.pú.derrhededk,\pA¡ l t2lt.2{4¡\eém, ruirh.r,h. Dubli.¿rioBm€nrioncd

'nnúi€ l9

33r



i{;{,ih:¿rrh"D"rzdb¿.bú'Lirnhno,e'F¿1.1r'h¿nroup@¡c.h¿'rtundrEl"e,o¡¿,rt'n,hunhh:t'orlFplr .d'h.¡lisanl{.11-l6mmncnoidiúon\n'Ldlh...nhheflhm,'Th.\ el¡"mDo'un,"ul'hr*¡onir,ndi¡¿Fde3b)l.ulliar,/tLtu¡¿¡.,h¡P3

l9 ¿ñd or ¡úrú. .haD l{r,wl"3:94.673.¿nd4ll2).'t \^n cñ AÉ\.iBtbludlCah¡na¡2drd ¡tridcn. lo6lrD 167. ph,hD (-drneb¡. 'tr¿ Pa\ttt t'h\MlLord-,(.rmbiidsr,lnllrnd, lq5l,p L-mruo.:s,n eüo"o,(ould hrrdll hr\ebren"x.vrrv\h"r"on'he

nocLnil¿ltr\pn'¿llv+',:,t,,,i"-"¡P"d¡;.d^ m,\íno,h"L€b¿.jlmDllidthañsunddlwrrrinrhehf'rd¡ .$,he úr ¿r nc.r rhe hr l,uib, ro'¡n.rtelhn' dN ui 'on oi úc;hor qu"q.un ul tr{.r 'n

rcLIn¡ d l,hEn.¿ l.cÉ,r\ "lh€P¡uh¿ r d'hc Onnn olsur.¡ obeF¿n e, ¡l SS6, o&'/E,,r¿rbq.l25,rÉn'. rhil,p\h"ll,9iLa-"r¡t,}árurriur¡nn.d '\rE1-*e..r. tt.¿d^únLodtll7 '3dñd ll.1 r. nrn, byclld.Phd' 'Pnn.dun, \1.'q

1r.s.. r'rrulli¿nO¡pq42rj {\¡ 1 üa,,,rfrFro'defe'nn8e\cni,hi" u_rem.nr.uss€ "hai\hd'.6ñ.rn'tno'rokl'r{nnsúnArr,bu'l"üu'"fu',hurliru$,.nbr Ro,dorld..i,.. DD. 153 lti0)F\r. rerome EDBü. l03 20rI?I¡/?6:206r.osÉ Ésebrr. ¿ dñak¡ D r¡. P{l^.on P ql ,02¡.2.1'PG23:1172' 'I h" drnbu"on

't\ Fú'ás,ñh\ñn¿:@t..d.bt T. J Lñ, 11332) l:i42s441( h¿ir.. r. Het.te.,,rHn¿.,r¡á, t'au\tLotfuthu¡n,2\Ldinbutrh,137¡, 31b r ¿ro¡ 16,'oh,uoñ irndc.no.14Y¿Tsfr¡rd,p,2ú)r"\erl'h¿'¡¡u'd"ri'\.ll¿'srndr)h"drrir:nmmed

"n c"l¿Lu l:7 .ñ C, ur¿^ o, ü,¿n4t rNPN¡I 113)'¡ §.¿ erhLlnAutur.n(. Loa'lr1b o ró ,l¿nu , fpÑh 14 (ro l¿nrdiu,. pd s tpFr

u' 14,\r",u I fl6r:?7u,cuu: {0t,3q1,r54, ¿1d lohn L.$'rn ,an,¡¿ 3 ñ. I (l ,

^P^

xm omehh¡ o'Iti,cn'11n "d'uo1"o'he' 'h"n vP,\¡ 5P¡qdo:lqnr,u( ¡Ar¡eE l3 ¡,4]\¡I lllr\ crñoñ DfTlra¡ , Á, '¡tv¡ 7 loa. l'nednontrnúmbr'.d's16r,''n¡hrh\,H

1_l D, hd ád.¿bd an¿D 15,-1\/ l:l4b.l{7,,rn.'l lurinvr'1',eq,Drloryt¿741r¡vr'l2OO,2O320{'nh.2lb..ln,h¡pc'7.\"múelcÚdh.u,.h'il.Jih'rlrtr"brrrd rhe Sabbarb lr. D 157)'s rr mAÉ nenuon¿¿ th¡r " ior.t rnnet ut th. AD|btt¡ tñntútu én' i' léd hc De, o/¿ ¡

¿.Dun¡ sne ¿nn.5¿bbd'i DolcmiHuhe .r, (h.rl¿ ¡Lo br noréd¡Mn,l,arh¿d ¿n:\o- ú'r\R'¿llvin \riu,.nLlL¡un lo'm .hxundoub.ed.l ,n,;krml"uo.or nd.,klidú,'ñc úe roL"h,"n'r'a, cvrfld'e ln ¿nr aen h. '¡nh o,.-,i1,.h""'" "r.Jntrr lo,'-he Rom.'. ¡souD'hr¡\¡ehrtcGn,¿r.¿d\ubq ú,5¿uM'h 'n

ú. riond,.nrL'rro, úc mrin ¡n'i:'. ,Lrh por.r¡ in 'h" D,¿¡ ?¿¿ ¿no \ lo( onnolb "dn. D¡d¿.¿¡¿ ¡p^¡o¡da 'O\lod l"2s,, P 213

332



APPENDIXC

On Esteeming One Day as Bett

Tban Anotber-Ronans 14:5,

Raoul Dederen

¡ñN L m¿n es¡eem' one day ¿r better rhan ¡norher, shilesnorh€r m¿nL,/alldays alike.Let every one befuuyron\inredin his own mind.obsen'es the day, observes it inhonor ofthe Lord.He also who eats, ears inofthe Lord,since he gives thanks to God;whilehe who abstains, abstains inof the Lordand gives thanks to Cod" (Rom. l4:5,6, R.S.V.).

What was in Paul's mindwhen he indicated in theabove text the Chrperfect liberty eirher toesteem one day above another or to fail tomdistinctionat all among them? Was he objeciingto Sabbathkeepiattempting to prove that the 'JewishSabbath" was "nailed to the crosiwouldhold? Whatwas he sayinS (o the Christian communityin Rome/

Littleis known regarding the beginningof this Christian community. certain, though, thatthere was a largechurchat Romearound a.D.58 t{hwrole thisEpisde, a church composed, likemosr churches, of mixedJewiGentile membership(see chaps. lilS-16;2:9, 10, 17; ll:13,3l)."WNe¡onianpersecution broke out (.. 64),"wriiesC. H. Dodd, "the ChristRome were'a large body'(IClem. VI, I),'animmense multitude'(Tacitusxv,44).,

The passage under study is partof the ethical or practical sect¡onEpistle (€hapters 12- 16). Far frombeing a new developmentin Paul's outlisecrion is in fact rooted in rhe 6rst main part ()f ihe letter (chapters I - I

recurringiheme in the lirstpart is that of.jusrifrcation byfaith, the usinlulnessol man, and the universal g_race of God. The statementconsiderinS (chap. 14:5, 6) falis withinthe large section of the Episdeexplicitlyto the applicationof Christian truthsto the dailyChristian lif

.Abbrerjat€d fron OnE RniDAO¡.Drl¡.¡erE.ThanAnoth¿r,,{U559Uanuarr,I97



a e a c ose¡"As for the man who is weak in faith,welcome him,but not for

opinions. One belieres he may eal anything, shile rhe weakvigetables. l,et no¡ him trho ears de.pise him who abrains, and leabirains pass iudgmenron him who ea¡sr for God has relcomed hiro Dass iudsment on I he servant of another? lt is before hh own.t"l'¿. ó' fiU..,rn¿ ¡. willbe upheld, for(he Master is able ro m

"On€man esteems one day as betier than another, whileesreems all days ¿like. Let every one be fully. onvinced inhis ownobsenes the day, observes il in honor otrhe Lord.He aho who e¿rofrhe tord, since he gives thanks ro God: whilehe who absra¡ns. abot rhe tord and gives thanks ro God (velses l-6,R.S.V.I.

A cursory readingofRomans 14 indicates that there existed icommunirvot Rome a (ontrolersyin connection with bo(hobservancáofcerta¡ndays.lnlatt.rhámarrerofesreemingoneda¡another" is merely inti:rjectedin a passage that has io docont¡oversyihat existed in rhe Romanchurch on the maiter ofmeveqerarianism and ábsrinence from wine (see verses l.2l)

Exar tlr wha¡ rhe problem was remains uncerr¿in. Bul af(etharhe more general aspic¡s ot Christian behar ior. Paul (urns ro d prDerDlexinsthar Daflicular(ommunirv.'As in most Chrisúdnienii"nuri"eUett.."rhe 'old-tashionedand rhe 'emancipareened," in T. W. Mansont words.r In this parricularcase thve8etarians, the "strong"were prepared to eat all kinds of food.

who w€r€ These AsceticslThe tendency has been to point immediately to Jewish Chri

adhered to the shadows ofthe Old Testament laws and whose minsumcientlyestablish€d as the "weak"believers mentioned inthis ptr€nds, however, existed in paganism as wellas inJudaism.lThosthe O¡phic Mystery cult andthe Pythagoreans appear to have beGnostii tendencies toward asceticism, too, may have obtained soRome. But those do not satisfy all theci¡cumstances. Roman Chrhe habit, says Paul, of observing scrupulously certaindays; and tnot, as far as we know,prevailamong any heathen sect.

It seems difficuhalso to retain ihe possibilitythat Paul was speChristians who rejected wine (ve¡se 21) and who would have sabout eating unclean meats of which others among the congreJudaism did not reje< t wine except tor the dura(ion o[a \oh: ¿n''weak" brethren objected to eating Besh at all, an obje((ion(hat won the law of Moses but on ascetic motives fo¡eign to the elevLeviticus.u

Since all meat was ¡efused, some have postulated that the reawellbe the same as that given in 1 Corinthians,namely, the difficuñeat rhat had not previowlybeen offered insacrifice to deities.t Ta rathe¡ close affrnitybetween Romans 14 on the one hand andand I0 on the other.s But Paul's silence concerning idols and dem

334



.It is equally possible that those refraining frommeat and wine mibeen ChristiansofJewishorigininfluencedby Essenism. We know thatattthere was a largeJewish colony inRome, and that the Essenes sought tohigher sancrity by depriving the flesh ofthe satisfaction ofitsdesires. As aoutgrowthofPhadsaism, Essenism had much incommon with it, althoufound itselfatgreat variance with it.Notonlywasceremonialpuri.yan apassion withthe Essene, but in his desire to observe carefullythe distincdown byMoses regardingmeais as lawfuland unlawful,he went far bePharisee. Many believethat he even drank nowine nortouchedany ani

Less objectionapplies to rhis proposed solutionifitis presented, notidea that Essenism existed in Rome as a strictorganization(which iimprobable), but that the¡e was an Essene influence in rhe Jewish cothere. Such is probable, and the view fulfillsthe three conditionsofthe cEssenes wereJewish and ascetic, and they observed certain days. "Thereevidence," writesF. F. B¡uce, "rhat such 'bapiist' communitieswere founDispe¡sionas wellas inJudaea. Thelewishcommunity ofRome, in pappears to have preserved some cha¡acteristic featu¡es of this 'non-coJudaism-features which,as we may gather from theHippolytanTradition,,¡terc cartied over into Roman Christianity.""

On Esteeming Certain Days Above Oth€rsAirhis point, in a discussion that has to do witha controversy onthe

meat eating versus vegetarianism, Paul interjects anotherhsue, thatofest"one day as bette¡ than another" (verse 5, R.S.V.). The statement prepartjcular d,lñruhy ¿s lar ar its translation is concerned. lt h¿s been very trendered b1 rhe rranslarors. Burü it possible to determrne u har ddls Pamind whenhe wrote thata Christian is at perfect liberty eitherto esteemabove anoiher or to fail iomake any distinctionat all among them?

Some commentators haveargued that the distinctionhere touchrefers to the seventh-day Sabbath. "Whatother day wouldany Romanjudge to be above orher days?" asks R. C. H. Lenski.r': ln this interpretaticonside¡s that alt distinctionol the Sabbath day fromother daysabolished byChristianity.

Ir is ro be roied, however, thai the attempt to connect the SabbatDecalogue with the"days" mentioned in this passage is not convineveryone.r Whocould have a divine commandmentbefore him and say t"Youcan treat that commandment as you please; it really makes no diwherher you keep iror noc'? No apostle could conductsuch an argumprobablyno man would bemore su¡prised at that interpretationthimself,whohadutmost respect for the Decalogue, God'slaw,which is "hjust, and good" (chap. 7:12). Christ,the norm of all Pauline teachindisputablya Sabbathkeeper. And Paul himself,irho evidendy creckoned amongthe "weak,"wo¡shiped onthe Sabbath "as was his custo17i2, R.S.V.; cf. Luke4:16).

There is no conclusive evidenceto the contrarv. Paul was in no doubt



r s an rv y au , en¡ es e sSabbarh Ior their"oh n day ishardlllile\.ThisrouldbeexPecledl,rér rime in the historvot the ChrislianchuRh, and for orhe¡ re

The Jewish Cereaonial Sabbaths

It has been arzued wirha Arear deal ot pldusibiliryrhar Pareferrinsto the sacÉd days of thé lewish economl.rhe seven annusabbath;insútutedbv God afrer ts¡ael\ deliver¿n(e trom E$pr'r'Sorhem as ha\ ing abidi;gsan( rirywhileorherscons¡dered rhem asabrhe oassins ariav of rhe ceremonial in§lilu¡ions.

'p,"1 áav Éave tiad in mind the rase o[ lewishconvelr§ enm¿keacasetárrheobservanceotrhesevearhle;st§¿nd'abba¡hr'Burdar" ol ¡he week relerred lo in ou, p¿ssage were probabl¡ l¿susserion 15 based on rhe conrexr irselt in whi.h ¿bsrinen, e is (hel.i'r'-,e. ttmav e'en be rhar amons lhe Iairhfulwho srrir rlyabsuinenrt winsr in addi(ionro the-m- (here were o(her\ who dicertain davs. Paul s staremenr in Romans l4:2 One believes he ma¡while rheweak man ears onllvegerables rR.S.\.).is¡uriousl)an¿rhousht in lerse 5, One man e-steems one da1 as berrer than a,..t¡'"r

-rrr..t..m.ollda salike (R.5.V)Hemenlionslhelso.a

and larer in rhe chaprer he declares rhar a man shoutd nol be jeatinc r\erle\ l0.l3j,whithma) implvrh¿( Pdul is relerring taooelr. ouire probable flomlhe conraxllhal Paul here is cortelali*iitrrtr. óUs...u"<e"t days. Mosr lilely-alhoughir i" impo<siblrhis-the apostle is dealing withfast days in a context of eittotal abstinence.ls

Here ¿qain (he Essenes may have caused rhe problem.lsieni6can¡ ¡ñar besides absl¿ining from mear ¿nd wrne dl leaslwirealsove¡-r"pe¡i6<inthem¿r(eroIobservingda¡".Thevsantt(har were not ábsened by lhe general srream ofJews. Althougorincioalfeasts were the same, ás in rhe re"t ol lst¿el. orhers hav;hirh seem to have been unrque to rhe ser(."'Theirlirurgical caac¡ordins to rhe calendar ot lubilee§$as differentfromthe ocalend¿r-in lerusalem. Some have sugg$red rha¡ rhe tatendrepresenled -rhe ¿ncienr lirurgital,omputation ot rhe TemPl¿bindoned ar lerusalem in favot ol rhe lunar-sol¿r ralendarHelleni*irworlá.-lr is nor impossiblerhal this subsrirL¡rionSave risesecession," remarks Marcel Simon."As might be expected,Dredile(tionfor these Darti(ul¿rdavs' Some pe¡rinenr obieruarion"emerge notn lh¿l .ould well (re indier wirhrÉat ofesteeming cerrain da)s abo e orhers. The Esseneabsrained frommeaiand wine-at least at times. They added certaithe reqular lewish ( alenddr. The dr"( ussionover rhe Poinl exisredto¡heádvenlotChrisúanity.Couldirberharrhe.onrro\erslwas(athe Christianchurch and 6nds itself reflectedin Romand 14? Iüorarrite ofthe qeak mav be compared q rth rhe e¿rlv Chri\lian( ustoihe Di¿lr.¿¿ ot tastins twice every week. s ls irnor signifiranr, andr

336



Ahhoughrhe aforegoinSinrerprerarionrannor be ,on¡ideredesoblshed la¡r, ir (annor be rgnored, and ¡ndeed seems to be rhe mospossibiLrvin a (onrexr in whichábsrinence is a predominanr teature. Thersuggest thai Paul in Romans 14:5, 6 is refe¡ringro pracrices of absrinenfasting on regular, frxeddays.,,

NOlTStL H |Jadd- 1\t Er.tb ot Pd,l h o,8,m4 (lrnoon. tgrar. DD r\n ir qi¡loJghbmé h . ruSdp¡red hr P¡u¡ mis'r' nn ph hd éb;+

e\P.nFn,f,er. r., 'n\un c, w rua \"nda, ¿nd A,'hu,. He¿aLañ, /f.ñnttaad L tutuolt,,;t tLtbb bt davn . 5tn .d Ld'nbu'8h.l9r3lpp3oq-{03),tbftjA.LnhLnilBr,n"-ih_r'ro'¿brdúem¿ro'¡rcupr,1?eoroMrhctDaBn4¿ndpR@? torhcd rcó,ünirn.loJ

H tlr tonas, t h. Lndtv RntM l Bonon. l9t3 r. D 3sovon .r'¿ndn rn hord¿i.¿bqdincd trom m¡r oñ rh¡ bdnot,¡.n nehDh\ tr ¿l r.n en, or,vñ.hn{un\esrL.Ln,rod¡rd,omdirh'nu'r'nq'orE6dtr{JúlorLh..',o.,h..-""rRom4n.l4l4r"m r,i,l"'¡¡F.¡¡"m'npoir.D¿vrBie,Ihanqn¡.hc,-¡{¿tsrltdnd¿rtc,¡i@a,p\ .¡rñh,¿. tq{q,,p442.t

^ ú_Hniq.rh, t tR¿mú lr¡ndnn.i9t7r.D ll7.I to' ¿ , tGa tmr "i .¡r ¡ftn, \. fc n. ¿, rr tc,,n nuF 6, p ¿l ctadolfvol§htd.r,L¿xrr,;.^nstn¡,4rh.d,\u,r3r.lorj5.pp.cü.l6sMnhd.,l,rp(;zúeter, D¡ RaMbn¡ tzutrh. 1912t. 2:\16."\rnft¿5.oñ.un,he bii"orrh. Dedd *dn [. ,onqd., rh¿¡ the L\.ñc u*dnin€.orh¿,t,.

'm¡-oúbk'n\,eworrh.u(o,rheEordr¡4árel.\¿nd€,prúr,/á?¡¡".d,a¿¡o,i¡d,r¡ndorumerou\depoqBor brrvn drdndpir¡. ori¿B,bo1Bnr¿nm¡.trmr.tifi€eo¿noso¿ú,ih¿Lhrcn"intorañriñ¿t,¡hefl""hothh,¡"-"; -"idc.;d.*."rrh.r..h- Lscnct,drn«6kD 'uull"rhiú'n ú¡ pu'i', or ú.tr u"n, ommun r¿tu,iiordcb¿re:Rr.uns

ú D14 \ cññtrttNc' yttI lsre. p 2e.l ¿nderptncr ' r h- M.jLot rh. r $cnc.,.,r¿e¡,/ vru'or 10 rhc F$n. ,?.. vtu /.kM Jrr/z I {tcb2.lc61,:227

_,-R-c k^rli Th.lntdtrdmql \¡ Paul, t pttt btu Rorut tcotunbL .Ohio lsa§,o i2r^' *c. ro¡ iñ1u' e. loeph Pztrct. pñ^ o\¿ L¿|LM. t ü p,¿rr. B¿¿ \ñ4 \;r, tsol) 26. trw6r.)¡n B'bh ¡ omn.nkDrG'¿nd tupid¡Mi,h.,tq65J 3i 3h.rlS.e Lerni.B23 rnd fiunb.r23.29.rll .. Dcnr].)."Rom"nlt^t ¿rt^tb\ c.4t f.,bqdt,\. R \. o[ {.rc,¿rdR¡o.d . Mtrh.¡r.lokphHublsdt¡tPd"t,trit4¿úRtu¡LtP"'i",ts{7r,Do{rr456:c.úot¿,@ñiDee

'l\r¿t\et\inun,l^ntuttn 'ou¡zA¿lÁbrPans.tgbir1.Dn, "ttüd.,pp.62.6\.ctAl;utxn,tttui.üúcd,.¿tdvd¡t;a,atJtu,E,,h,¿.da,,p"n...9s7rrhe¿,ii,r.,3rrwrnieh,rudhno,,oi¿rrnh,heh por,ü1on,h.¿".d,;dr,i;¿ia;r¡ h.r on th€ founh and rixrh d),se l ) l¡?nndú.1üt-ttnb ¡,Áma.rl¡ndon,tcbt,,DD143, q49. v. t L.r¿nft d¿Ll¡,s -r,r¡i,.daptrr.re rcn'á'e.qr'ir ¡dair d',b{'nen.r- --t p.4 L:rth,.^R"*- ti;¡; iq o;; iái



Tbe "Sabbatb Days"of Colos

2:16, 17

KennethH . Wood

''riHEhistori(Dositionol rhe Sevenrh-d¿v Ad enrisr Chur( h on

I h rhar rhe ":¿bbarh davi menrioned in rhis verse are teorescribed bv (he lahs of Moses (Lev. 23:32. 37-39). nor r§abbath of rhe fourth,ommandmenr of rhe Dec¿logue. Individrhere hare retoenized rhar the argumenrs used to support this pcoercive. bur ih"e posilionhas seldom been.hallenged. A revoublic¿rionsreveali rhar writersha\e ser lorth¿nd defended thlsine one or more ot rhe followingiour ¿rgumenrs.

l. The Colossianbelie ers. being conlu\edby a heresv rha(.oon rhem various requiremenrs ol rhe lewish .eremonial lah needeberheen the moral ánd cer emonialaspecrs oI rhe Torah. or law. Tlikel)in¡.luded some pagan and Gno\li(elemenrs. bu¡ rhe hea olseenis ro have been légilisrir.Jewish (eremoniali"mLogically.rhhave set forth ihe truü that to performceremonialrites a§ a mewas nor only furilebuL an impli(i( denialotrhe la.r rhar Jesu. wd§ rOne "ho, irv tulhllinsrhe'rypes. m¿de ¡hem meaningless. AnColossians iáendfy thi parts bf the Torah that no longer wementioned several ¡ituals andfestivals prescribed in the ceremo

2. The religiousaciivitieslisted in versel6 are similarin orderthose mentionea elsewhere in the Scriptureswhere the sacrificesthe ce¡emoniallaw are set forrh.For example. in Ezekiel45:l7 Gobe rhe printes paflto give burnt ollelinS§. andmear offeriotlerings. in rhe teastr. ¿nd in rhe nes moons ¿nd in thesolemnities ofthe house of Israel."(See also 2 Chron. 2:4; 8:1Though some believe that the sabbaths mentioned inEzekiel andrefer ¡rimarilyto theseventh-day Sabbath, doubtless theceremoniare included.

3. Both the larger context and the immediatecontext stron

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the Son ofGod, the Creator, the One who deserves worship and honor,who provides forgiveness andredemption,the one whom all should aLord.He emphasizes one of his favoritethemes-that to be "inChrissunmun bonun of religious experience.He sets forrh Christasthe one whcross reconciled theworld to God, the One $'ho is Headof the churchdererminerlto make clear that onlvthar faithwhich focuses on Ch¡ist isNeither thrones, dominions,priicipalities,nor powers (chaPs. I:16 aare to be feared o¡ venerated, for they are under the authorityofChristbeen created by Him. Thus,white che immediatecontext ofverse l6spea

€omplete forgivenessofiered by Christto believers(verses

13, 14), thcontext, the main theme of Paul's m€ssage, is the Sreainess of Chrisiimporranceof being "inHim,"adhe¡ing toHis teachings and recognizcircumcisionand ceremonialmeats, drinks,holy days. ne\.§ moons, andhave no value for salvation.

The key word in the passage, the word thatargues sirongly lhatthedays" ofverse 16 are ceremonialsabbaths, is "shadow"6Á¡¿, as opposedbody),a wordused in a similarway in Hebrews 8:5 and l0:1.Paul saysmeat, drink,holydays, new moons, and sabbath day§ "a¡e a shadow oftcome" (Col. 2rl7).A shadow has neither substance nor ultimareval

dependenr for rrs exhren,e on something substdnLial(the \¿r¡¿ (asts th

enás when ir reaches rhc re¿liry. Thus \hadoli describes wellrheelements ofthe ceremonial law, includingthe annual sabbaths, for theyfo¡wardto Christ's life,minisrry, and kingdomas rhe reality. Paul can hreterring ro rhe se\enrh-day S¿bba(h ol 'he De(alo8ue, lor rhe sevSabba¡hls nor a sh¿dow ol anyrhing,iti.Iherealir)Fur (hel . ahhoughextentthe Sabbath points forwardto the promised rest in Chrisr(see Heit does not obtain its primary signiñcance from'thingsto come" but frominrhepar rhe rre;rion olthe world inrixda¡s rcen. 2:2. 3: Ex 20:

Adrenrrss a,knowledge thar ot rhe aPPlo\im¿'ely sixrv rimes l,¿áóa¡l¡

is used in rhe Ne;l esl¿menr. ñltynine

arereteren(e5 Io

'hSabbarh. Bur rheyhold lhal in Colossians 2 ,r me¿n§ ieremonial sabbadefend this viewnot on the basis of linguisticsbut on the basis of conteargue that the number oftimesa word is used in a certain way does not dns meanins in allsituar¡on\.Conrex( § de(isive.

rhe wárdy'og.lor etample. has a wid€ ¿riert of me¿nings. IIm¿sñalt,leaping,tailless amphibian;itmaymeanaswollen, sore throat;itmrherri¿niularhorn)pad inrhemiddleolth€soleofa hor"eshootr it mavornamenral loopused as a lastening Iora bu¡ron on a co¿t or d, e§s, ilmadevice on one railofa train track that can be switched to Permitwheels to

inrersecting rail. Clearly,to argue thatbecause fifty-ninetimes the word

tourJegged crear ure ir musr niean lhesáme in rhe statemenr "l have a fI(hroat" 15 nonsense. Me¿nins mur always be de(ided b) ,onrexr'

This prin(ipleis soob\ ious (hal it h¿rdlv needs elaborarion:ver be( ¿seek ro 'hlr frcjmColossians 2 th¿r the sev;nrh-da) Sabbdth \'as abolishcross, we wish to add rwo further illustrations.The Hebrew word texample, has many meanings, all of whichmust be determined by

339



ro r e enr e expresse w o o . some mes to r e ¡nsbv ¿ kin8,a rea(her. a morher. a farher, wise people. a wise wite,Likewise.rhe ltorddal may mean a twenry-toui.hourperiod; o

only rhe lighrpa,l ol rhe rwenty-tour-hourperiod:or ir may meanbut indeñnireperiod of rime1e.g.. " I he day iir whichwe Iive is one otrensions or'The anli()pi(a¡day otaronemenr began in lS44 ). Crhe word¿¿) is used htl).nine(imes ro mean a rwenrr-lour-hourpenot requirerhar ir mean rwenty-fourho'rrs rhe sixi¡erhtime ir is

Wh¡le man) (ommenralor3hold orherwise, several of the mBible( ommenratorshave de.lared (har Paul rras referringro ceremonot iheseventh-daySabbath, in Colossians 2:16. Adam Clarke. a M''There is no intimarionhere rhar rhe S¿ór¿¡Á was done awa¡. or thawassuperseded.b¡rheinrroducrionofChririar,it.|._..Rpñ.nbnth?hffptlhob,¡a @mn¡and oÍ p?,p¿tual obligation,and r an never be supethe ñnal lerminarionof rim€.'

Jamieson, Fausset, and Brownnored thar rhe annual sabbarhsalonemenr ¿nd Ieasl of(aberna( les ha\e (ome to an end with the Iesiwhi(hlhev belonged (t-ellricus23:32. 37-39). but . rhe weekty übbmore permanenr foundarion, having been ¡nsri(ured in pdr adise ro (the complerionof creation in six dáys.'.

AlberrBarnes, a Presbyrerian, observed: "There is no evidepassage rhar he lP¿ullwouldre¿ch lhar there w¿s no obtigarion to ob(ime. for rhere is nol the slightesr reason to believe rhar h-e meanr ro rofthe ren (ommandmenrs had (eased ro be bindinsonmán¡.ind.. . .on rhe Srea( number ofdays*hichwere observedly rhe Hebrewsarpa¡1 of rheir (eremonial¿nd lypirallaw, and nol to rhe ¡¡¡or¿l lacommandments.No partofthe mo¡al law-no one ofthe ten comcould be spoken ofas a r¡¿dou of good rhings ro come.,These codre. fromrhe nature of moral lar, ot perpeiual and universat ap4. lt rhe aposrle Paul had inrended tó annor¡nte ro rhe Colós(har rhe sevenrh-day Sabba(h has no longer ol ronsequenre, suwouldhave created quire a rir. nor meielyin Coloisae bur inAdvenrisisre(ogni/e thar rhe argumenr tromsilenre is nor a stronsthey feel (errain rhat as copies óf Pauls lerter weremade. and rh"estaken to other churches and read, rhe sho(k of rhe believers inChrisr's dealhon the rross abohshed rhe Sabbarh wouldhave been soensuing discussions woL¡ldhave been re(orded, as were thorircumcision.idol worship.tornlcarion.ánd orher ma(ers (see Ac

But Pau¡s leÍer sent no shock haves throuqh rhe rommuniLThe people apparenLl¡ undersrood rhar he ;as speakinq ot 'ceremonies connecred wirhthe lewishfanh. Ther unáersroo,"d himrhe cross abolished rhe riru¿l sarrifi(es. lestivals. regularionsin otvidrinks.ceremoni¿l sabb¿rhs. speriatda\s Bo\ernedb¡ rhe new mothe (eremonies rhat had been perlormed-on rhe se\enrh-dar Sab

tn using rhe four arguments reviehed abo e to \upDofltheirPaul h speaking primarityot ceremonialsabbarh. in Loioi.i¿ns2.aware thar rhe ||ord ,abboth rn verse t6. rhoLrghapparentlv pl

340



un erm ne t e r v ew and cdn be har moni¿ed wirhir. aretu ru ent hathat in mosr passages where the Creek word for rdrr¿riris used withameaning. the form is.¿ár¿¡o¿. a neu(er noun in rhe singular. and rhatplaces the neuier nominative inthe plural-r¿áá¿t¿-is used to exprcss ameaning. In Colossians 2:16 the ger¡itiveofthis form is used.

In üe Septuagint the pluralformwirha singular meaningis fnume¡ous places. For example, in Exodus 16:23, 25; 20:8;DeüteronoJereúiah 17:21,22; andEzekiel 46:1. The New Testament comaininstances, for example in Ma¿the$ 12:l;28:I;and Luke4:16.

Advenrists feel rhat A. T. Roberrsor, rhe well-respecredNewTescholar, has offered the best explanation as to why r¿áúdi¿ andthough plural in fo¡m, oftenstand for the singular. The AramaicSabbath is s/¡¿áó¿l¿¿, transliteratedinto Greek as r¿áá¿r¿. But r¿áá¿rd, arepresenting the singular shabb¿ttu, happens to be spelled as a pluraliand has been misunderstoodto represent the pluralof the Greek"Sabbath." The¡efore in any occurrence of sabbúta (or its othe¡ cassuch as sa¿¿a¿¡i¡¿) one must inquireif it represents the Aramaicshabwhich case it is singular, or whetherit is genuinelythe pluralofraá¿aron, icase it is a plural."

The most defensible position seems ro be to regard ihe genitivr¿áá¿t¿¿ in Colossians 2:16 as a singular. Notonly froma linguisticpointrhis logical,but fromthe context. Apparentlythe aposde Paul usegenerically in the singular, to correspond with the fou¡ other wordseries-meat, drink,holyday, and new moon, each ofwhichis singular. lnas some ritual observances commanded by thelaws of Moses were helweeklySabbath-forexample, the dailyburnt offe¡ingwas doubledday-perhaps Paul used r¿áá¿rl¿ generically, inrending to includethesenies along withrhose that specifically involvedannual sabbaths, as pa"shadow"rhar was done away in Christ. Theseritualce¡emonies, ofcounot make the seventh day a Sabbath; it was a Sabbath already, establiCreation and commanded by the moral law, and abolitionof the cerobse¡vaÍces thaa fellon that day wou¡d abolishneither üe Sabbath ncommand to keep it holy.

Amongthe references in Seventh-day Adventistlherature thatColossians 2:16 the followingare typical:

Bible Read.ings for the Hon¿ (Washington, D.C., 1958).williamHenry Branson, Drana of the Ag¿s (Nashville,Tenn., 1950)Earle Hilgert,"'Sabbath Days'inColossians 2:l6,"Minir¿D,Februar

pp.42,43.W. E. Howell,"'Sabbarh' in Colossians 2:16,"Mi?¡¿s1ry,Seprember,

l0: d¿2, "AnentColossians 2.16," Min,ltryAp¡il,1936, p. 18.Arrhu'E. Lickey.G¿d SP¿dh\ to Mod¿mMan \WashinFon. D.C.. 1Fran(is DavidNichol,AL\uttsto Obj?¡rroru(Washingrón. D.C..193

Pnbl¿n in Bibl?Irarulatran rWashington,D.C.. I954,:id.n. Thz ScAd ?ntist BtbkCon¡npntary (Washin$on. D.C.. 1957). 7:205. 206.

Ellen G. White, P¿lriar¿hs and Pnqh¿ts (MornrainView, Calif.,l9lSebcted Messaees (Washingron,D.C., 1958), book l.

341



, u ons ,id¿n, qusúons A^tu¿rcd. (Mountainview,Cal[, f938).

NOTESlse do En.n G. wtilEf9qür ¿'r' Pñf^.¡ r Mounun vi*.c¡lit, l9l 5), p. {3.i§FsD¡ra137 337_ 333. 1063., Ad¡úClart . Ii.Nd IM oÍ Oú Lrr¿ d't¿ Sñ,@ lN Cli ¡(Nd York,nd,),r Rob.ñ f úimn,A. R. FzurEr, úd DrüdBwn, C6ú&,Cd.rl .,nExrLúbtút^.

R¡Dirb,Mrh;nd.), D 3?8.

7_t AlúñA¿ffi.^Poplr, CMúttñ th. Ntu fa@, B.'*Ntu Ptutulo¡¿ Exrl.^.T, Rot tur,,,r Cr@ o/6i,Cfl.lNe TáM ia tu Lirhtq ¡rnbrnrlna¿z^ (ht

105.

342



A Note on Hebreuts 4:4-9

Roy E. Grahan

l\TOSTUDYon (he topic ofthe Sabbath in Bibli(alre¿,hing wouldbe coI\ ü(hout reterence tiiHebrews 4:4.9.espe(iallvverse 9 wirhirs use ofrhs¿áóa¿ür¿¿s. One Seventh-day Adventistpublicarionincludedrhe sratemethis text, i.e., Hebrews 4:9, "is perhaps the strongest argumem in thTestament fbr keeping the seventh-day Sabbath."

,

Moregenerally it is understood by Seventh-day Adventists tto the symbolicaspect contained in the Sabbath concept wherememorialof Creation becomes, through extension, the memorisymbolo{mans redemption.' This positn)n is carefully workedthe Snentl-day AduentistBible(:omñentorJ in such sentences asSabbarh thus bears witness both to the creative and to the sanpowerol God, and its observan(e is an arknowledgemenrotfairh in Hisp(reate and to re{ re¿re. or sanctify. individual lives.'Againit is stated: Tthat remains (verse 9) is obviously the'rest' into which the believing Chr

versel0enrers."'ltissignih(¿nrrhatEllenG.White.rhosewritinghconstobe authoritative inSeventh-day Adventism,refers tothe "resC' of Hebreas being the "rest of grace." More recendy, Samuele Bacchiocchiemphasizingthe "redemptivemeaning ofthe Sabbath," has argued cogeseeing the relationshipofthe literalobse¡vance ofthe seventh-day Sabbaththe context of its 'true meaning in the lightof the comingof Christ.""

The discussion, of whichHebrews 4:9-l Iis the conclusion, beginsethe Epistle.Afterextollingthe superiorityofJesus Christ, 'the apostle apriest ofourconfession, " ' the writerexplores thewilderness wanderingsnatiomlforebearsofthose whom hewas addressing. He concludes thatrhe

for the failureof those who leftEgypt in the Exodus experience to entCanaan, §hich had been promised to them, was their unbeliet Inchaptapostolic writerseeks to relare thisexperience to the Christiansofhis timealso have received a promise of resu they, too, may failto enjoy its fulfthrougha lack otfaith.Williamc. Johnsson has raised the questions evthis passage. Hestates them as fol¡ows:"( l) Whar is rhe'resr'thar remains fopeople? (2) When is it tobe entered intenow or in rhe future?and (3) H

141



use s passage s , aps. :ltwicel,5, 10, I l); the related verb tal¿p¿üó is also used rhree timesl0). Only inHebrew§4:9 is the word ' ¿úó¿l¡r,,¡¿r" used for "¡est."'Tto be fourways in whichthe lerm "rest" is used here.In chapter§ 3rl5, it is evidentlyan expression todescribe what wouldhave been thethose who lett Egypt and who wereplanningto enter the liCanaan-"Canaan rest,"it mightbe called. This literaloccupatiappears, however, as only a part of what God envisaged lbr His peopthey w€re to bea nation ofpriests, a means ofproclaimingsalvation(cf-Ex. l9:4-6). Thisis a deeper meaning ofthe term "rest, 'withwhofHebrews chooses to invest it. Thushe is able to speak of rhe timeDavid-periodswhen ihe conquesi of üe land was taking placerealized-as stillnot meeting therequirements of God s rest Ge"ResC'is alsoapplied to the Seventh-day Sabbath, although in an almin chapter 4:5. Here thesev€ñth-day Sabbath appears as an illustrGod's "¡est" is. Then in verses l, 5, 10, and 11, the term "rest" is usthe Chrisrian's restfrom the works of sin and frorn any altempt ro e

The emphasis, aherefore, seems to be on that "rest that comessubmiiiedto God. The wholediscussion is reminiscentof the worrecorded in Matthew l1:28, R.S.V.: "'Come to me, . . . and I willgi

It may be noted, further, that in this chapter 4 of Hebretu aqa1lsis ar\d sabbati.lmor are used synonymously.This is seen escontext of verses I and 10. Bothare taken to refer to that excharacterizes the Christian'sassurance, ofwhichthe seventh-day S§ymbol and part.L0Itis considered, as the rabbis described it,a typecome (cf. 2 Macc. lSil)-

It $ould seeñ appropriate ro folloüthe argüment of úe writerin rhis manner: "For ifJoshuahad given rhem rest (€lid€ndyüCanaan did not accomplish this), thenwouldhe (i.e.. the HolySpirir,not afterward(through Davidor in the days of David)have rpokday."The gloriousstate oflsrael was yet future,and, whileother "rexisted prior to the times ofDavidmight be symbolicofrrhat was tthe ultimate fulñllment ofGod'splan for His people that was beingSince this was not achieved through theirunbeliel', the"resC' was stthrough the experience of personal salvationthe indilidualmig"rest"here and now through grace while preparingfor the fuultimatelyin the kingdomof glory.

NOTE§t5áú s¿bá¿ti s¿ioot 1,..ñ OaolÍlr.Nlr ¡5. l9{3¡s«..*..M.LAndr.¡rn.I¡i,So¿¿¿4 pp 363c.$ G ]ohn\q¡ ta Abút\k t úr,üwl97sl:§¡Irxub.cudvzaV¿?,1\¿\h ill..T.nn.1973¡.pp.6r 6c.r(f xd nJrh.,¡r,.^D.s

1916 ]/r,r¿p

47 72. 47U 5ri4 8pc.i¿ , pp sr0.564 I

¡ IM.,p. 423. fhü mar h. Fn ¡ ¡ mid*arDdi¡¡b.rr@¡ rhor rdrüar. úf rh. É¡dn¡o.al.hoE¿nd¡hóehhowouu¡nhroue H.b,f¡t{qroDB.'hrrsrx\.ñrh¿ \¡bbaúr(illr

D. klt ur L'n An In\e{'q¿h¡¡nln'o rl¡.ve¡nrn{,'h. \dltl'MA.rhcnr.Andrcw Ln¡cBtr\.M¿\M6' tú.on ..F 'hi m¡\ r.¡n\.¡hl;nhlc¡,no¡¡pph.¿tuñ bur d.nra ¡h¿¡ ¡h. ¿u'ho' ul Hrb'rwlhoúrd hr . rh. rró kEr¡r. ,hd. ín n nd

'5D,{.3c.7q2¡ Lr EIIcn G $hr., I¡¿qú}¡m.1,Jr,udd a/. ;r r}t,dn¡¡'n\rh s¿nuel. Br.hrmhr.r,¿, §ola?r¿r,Ju;e Rum.. tq77,. Ép hrbo

344



hr "C,odi m ¡y hú no d@inr rcfain ú do oúer d¡B_ ,udbohi¡8caR-Hú Br ú dail¡ni¡8md ir ú hot), md íi rh. rcrrd ofnH rh( S¡bheth tr rÉ qvok hto hú Ér. ---¡[email protected] Mo¡ase,rn Eor, s¡in: crmtto/ ¿ a,¡&¿¡ ru¿in (Nú yorr,'t9

345



amons Chr rsri¿ns tor rhe weekl)Sunday. on whirha spe. ial reliheld. Ahhough(ert¿in early-secondientury referen.e" rto

Tbe "Lords Day"in tbe Sec

Century

I<eflnethA. St/and

Y the thirdChristiancenrury "Lord'sday"had become a common

below)have ofren been set forthasSunday "Lord'sday" statements,parrisriceviden(e in this matter appeat t Io\aard lheend of the.er ond;illñrsr nori(e rhis evidenr e and then move b¿, k rhrough rhe se(ondwe come to three so-called"Lord'sday" statements that are thoughtpenned before a.D.120 (twodefrnitelybefbre 120 and the thirdp

Clement of Alexardriaand lr€naeusThe first ChurchFather whose extant writingsuse the term "L

apply to the weeklyChristianSunday was Clement ofAlexandrianethe second century, probably about a.D. 190. Clement,whextensivelyin his theologicaldiscussions, thought that the GreekPlato some five andone-halfcenturies earlierhad made a propheri€Sunday: "TheLord'sday Plato propheticallyspeaks of in the tenihRef¿ál¿, in these words: 'Andwhen seven days have passed to each omeadow, on the eighth they are to set our and arrive in fburday§

obviously, a futureCh¡istianSunday (or even a futureChritotallyforeign toPlato's mind, butthe pointof interest here is tdesignates the Christian weeklySunday as the "Lord'sday."

A slightly earlier"Lord\day" ¡efe¡ence(about a.D. 180 or 185)Bishop trenaeusof Gaul, but Irenaeus appears to have been speakiSu¡day rather than a weekly Sunday:"This[custom],of not bendupon Sunday, is a symbol of the resurrecrion, through whichwe hfree, by the grace of Christ,fromsins. and fromdeath, whichhasdeath under Him.Now thiscustomtook its rise fromapostolictimes,Irenaeus, the martyr and bishop of Lyons, declares in his treatise

346



, . .alleged concerning it."rAs the editon of the A'¿ t Nic¿ne Fath¿rs have observed. this reference

to Easter.¡ lt seems clear that two ¿¿nr¡r¿ events are intended; for Pentannual eünt, is placed in comparison with"Lord'sday."

Some ApocryphatSourcesCerrain apocryphalsonrces that were perhaPs ritten about the mid

second centuryalso use the designation "Lo¡d'sday," but not in clear refa weehlySunday.The Gospel ofPere\ for ex ample, rwiceapplies the ierm loday on which Christ'sre;urrectiortook place.'A nd ¡he EPistLe of the Aqostla curious reference to the "l-ord'sday" as the "ogdoad "d

In the A.¡s¿/,lorn there is a reference to "Lord's day"chat seemlarurdal inriew.iBur on the orher hand. rhe \ery tan, iful,4.¡r d PPdppear to mean lhe weekb Chri"rianSund¿t rn its u\eoi rhe lerm ¡ fhetÉi ¡c¡ o/ p¿rr,, as wellaaol rhese(rionotiheA.¿'ol/oi,¡rha(menrioday, is eipe, iallvditfrcull.however. ¿nd rr i5 possible I hat both otrhese rmá) be larer than trom lhese(ond cenruty.'

Barnabas of Alexandriaand Jus.in Martyrin Rome

Whether Barnabas of Alexandria l1.. A.D.130) and Ju§tin MartyrinA.D. 150),whose main Sundayrelerences have been called to attentionchaprer 7 ¿nd appendix B, were ¿cquainred hirh rhe rerm l,ord\ da*..l.r' s""a"'Éi. U..n raised in reeenr discussions. I he ,a.r is (h¿r¡he.e flhunh F¿(he's in ¡heir exrant$riringsuse. the rernr. bur thet urrhe de\ignations eitshrh day and Sundav for rhe hts¡ dav of Lhe h

Obr'iou.l1. rhis ilence pre.lude5 , ¿lling uponrhece rwo Chu,(h l¿evidence that-sunday was Érmed "r-ordtday" in their time and localother hand, the samá silence shoutd not be utilizedas proof that Barnlusrinweretor¿llyunlamiliatqilhrherermLord\da) ¿. a name foinasmu. h as r heir sper rñc Sunda) sraremen¡. ¿re in (onieus rhar wouldrhei¡ u.e ol ¡his reimeren itrheywere a(qu¿in¡ed sirh ir. Barnabas'eishrh dav .¡¿rement in rhe ronrext ol ¿ hiehh allesorical and es(hdislussion, and lusun used rhe rerm sunday- in hislpotogyaddtelsRonanemoeroiandSendte r"t-ordsdar" sould.ureh hare been misuin rhis serrinsr¿nd rhe re¡m eighrhda) shen dispuringwirhaJesraqain, ¡he re¿son tbr hN (hoi,e ol rermrnologyi\ (lear).:" ln.horr. we may sd). rherelore. rhar ¿n) debare retsatding wherBarnabas and lusrin Lne$ ol sunda) a\ Ihe Lord\ ddvis me¿ninglsimply rs no evidente one wav or the orher.

We now rurn to three earlier souices that have of¡en been seevidence of a Sunday 'Lords d^y":'t'heD aúe, ISnatius'lettMagnesians, and Pliny'slener to Trajan.

Didache' ChaPter 14

The Di¿./¿¿, a sort ofbaptismal, organizational,or instructionalmbeen dated anywhere from the late first centuryto the late second ce

247



materia¡ compiled n rhe Didache. The document seems to have' The statement in chapter 14 of interest here r eads as f ollows. Ka

küriousun/;\thentes hlasate arlon haiewaristésút¿-"On the l-ord'sof t'Ar.ordinsro rhe Lords ot (he Lord lassemble. break bre¿Eu.harisr.'l'lhewordda) tcrce]ihinqan. inthe a.cusatire cactually appear in the text, but most translators have added h intrandation, makin8the text read as follows:"on the L)rd'sdaystudents of the text would.however, suggest rhe r€ndition"Acc

Irrd\commandment. .

.'Lalsoa possibie t¡anstation of the ori

Samuele Bacchiocchi, followinga renditionof John Baptistesupportingitwiüa rather impressive lineofevidence,gives a simila'''Ác<ordingto rhe sovereign dotrrine of the Lord. '"

Some )eam ago ¿ noted Bririshrcholar. L. W DuSmore.set totrt¡larrhe Did.aeh¿ ¡effninology,whichhe refers to as "lrrdtday," re¿nrü¿l Easter Sunday. ln fact, Dugmorealso nored the Paucity ofreweeklyChristianSunday in New Testamentand subapostolic literatstrange that if this day were indeed the most importantday ofChrisiians therewouldnot have been more mentionofituntilJusrin

middleofthe second century ''

Lawrence T. Geraty has followedupon this possible meaning fstatement, commenting as follows:"Undoubtedlyone of rhe earliethe Pascha was celebrated as an annual Lord's day festivallis the PDar in rhe D¡d¿,1¡p, an ancienr bdp¡ismalororganizationalmanual.rendiriontrom xaQü xuptol{ivo. xuptot,ouv(fxoé-\,r€gha. beennevertheless the preferred iranslation. Ifso, the context would indcould be an annual day for baptism and the celebrationof the Eu

Cer¿ry h¿s turrher c¿lled arrenrion ro (he i¿(r Iha¡ a re,ogpossibilirvexisred in rhe ninereenr h , entur) s hen J. Rendel H¿rris

iromthe tenor

oiLhe Dd¿rál and irs conte\r, Ih¿r"ir musrh¿ e had

some great annual festival, perhap§ similarto the day ofatonement.on ro point our lrirhre[eren(e roDugmoreiworkth¿t this srhanalysis ol .imilarpa*ages in rhe ,d¿.&/ afld APü,túliCon:titutionconvincinglythat'the useofr(uQr,oxias a technical termforEasterDro be reasonably attested. Its use as a normal descriptionof the firstweek would onlyhave been possible after Sunday had become a r

orship among Chrisrians and had to be thought ofas a weeklycoof the Resurrection.'" '

Ignatius to the MagDesians, Chapter 9

AboutA.D. I 15 lgnatius, Bishop of Antioch,traveled througpro ince o[ Asia on his way romar (\ rdom in Rome. On rhisjournleuer. ro rarious oIthe Asian churche". givingthem (ountel in viewand Gnostic tendencies thar appeared to be creeping in.:¡

Ignatiulso-called"Lord'sday" statement occurs in chapter Ithe Magnesians, and reads as followsfroma commonlyacceptedGreek rexr: mehed sabbatizontes alh tuta huriah¿n znnrff-"Nolonger sa

348



¿meran, ¡ ,e case .-l he manusrripte\ idence l¿vors. hohe er. a longer version ot rhe Gversion rhar (onraiñs rhe hord ¿¡r¿n. life.l his word has been omittedb)editors inthe commonlyaccepted Grcek wordinggivenabove. The actuafound in rhe ea¡liest extant manuscript reads as follo\,¡vm¿k ti sabbatizohtb kuriakén zó¿n zónt¿s.'1 The normal rendering of this expression (.ognare acrusa(i e was inrended", wouldbe: no longer§abbariring.baccordine to theLord's life.'

Probiblyrhe strongest e iden.e rhar nor d¿I bur u¿' ' o/ 1llare in v¡epas"age romes trom a cbnsidetarionol lhe entire conlexl.I he persons lienaú-us relers as no lonser sabbariTing.but liring¿, (ordrn8 ro rhe l,oñe OllTcnowntProph?¿r. tn (haprer 8:1. 2 he had derlared rh¿r "ifwelivingaccordingióJudaism we admit thatwe have nor received gracei for tdivinepropheÉ liv¿d in accord withJesus Christ " tn chapter 9:1,2 he godechré, "ü therefore, those who livedin ancient ways came to new hlonger sabbatizing, but livingaccording to ihe l-ordt[iife],in whichalsoaroie Lhroush him andhis diarh, . . . how shallqe be able ro lireqi¡hou*homeven'ihe p.opher. were disciptes in rhe Spi' ir-lookingtorwardttheir teacher?"

Ir is also woÍhnotingthat lhe lourlh_cenluryinlerPolalerol ISna(russee in rhis pass¿ge a,oniflicrbetween twodifleren(dalr. lor he aPpro¡.ervancebf úo¡lrdats. tn hi5 version otrhis passage in Magnesians I (qlensth in aDDendixBi he Dres( ribe\ rhat the Sabbarh should be kepr in a "mainer,' áiter whi h rhÉ Lords day should also be ob§erved."

AdistinsuishedDar risr ic schola r, Robe A. Kraft,has providedlhe lrranslariono"fthe originallsnariusofrheedrlyse<ondcenrurl:ILrherho w¿lked in rhe aniient tusroms lie.. the aloremenrioned Propherslhave a new hope, no lonse¡ sabbaliring bur li\ingin a(cord wirh rhlite-inwhi(hiite rtrere 'p.ang up also our lite throughhim andrhrdearh."r3

Pliny'sLetter toTrajanAbou(A.D.I t2 Plin) (he YounSer, governor ot rhe Pro in.e ot Bi(

noíhern Asia Minor,wrotea lerrei to Roman Emperor -f raj¿n regarsiruarionhe met in dealins withChristian§in his provinte.He indi(areinrerrosared some lormerChristi¿nstlho, under rhisquesrioningindicwhole o"lrheirguih or I heir error" when the, were Cht irriansro have''rhev were in rÉe habir of meerins on a ceíain 6xed day I r¿ro d¡llbefolighí.when thel sang in ¿lte¡ nate ierses a h' mn ro Christ. ¿s (o a god. anrhemselves bl ¿ solemn oath. not to any ri, ked deeds. bul ne er ro cotraud, rhettor ¿dulrery, ne\er ro talsit) ¡heirword. er rerera.'6

The sla¡ement. i( isclear.isnot r¿alba Lord.dqr/¿r¿fl.r. forndoerhis terminologytindeed. rhe rerm'Lórdidav ubulá ha e had quitemeaning for a"háman govemor thanwhat weknowit later came toCh¡istialns).The reasonÍor notingPliny's statement here is that variouswrirers have dealr wirh it ¿s it il were a Sunday tord s d¿t Proof ¡e

ln dis.ussing rhis pa5sage. Ger¿r) Poinrs our lhal unril rheJewish-Ro

349



eyes, necessar y have nvo ve gu , u an annua v g serv ce nLord's ¡esurrection"might have done so. "The Romans were upermirred,rhe weellyreligiousrnes of

'heJewson (herr Sabba(h, ¿n

pagan run worshipper s on rheir Sund¿y. Hohever. now theyhad on tnew sect, the Christians,meeting on a s¿aro die aale lacrmand attribhonors to some person orher than the Roman emp€ror;and thh couldlooked uponas a danger io theRoman peace. Thus the reaction oftthe time ofmeeting,and to a lesser degree the conrent of the service,to indicate an Easter vigil celebration-ifindeed earlierexamcelebrationwere anythingIike whairhey laier came to be."rr

Summary of the Second-Century Evidenc€In sum total, the evidence fromthe second century for applicatio

"l-ord'sday" io a weeklyChristianSunday is nonexisrent in patristuntilnear the end of that century, the first such reference bya Ch(oming trom Clemenrol Alexandri¿.Possibl¡ r.oId\ dat ras ussome quarteri lo design¿te an ¿¿nu¿1 Easter Sunday. I hir ,ould notrue in the Roman provinceof Asia, however, for that provincQuartodeciman untilrheendofthe second century."One cu¡ious refapocryphalworkfrom therc, rhe Act\oflohn, seems to apply the terSaturday.

Barnabas of Alexand¡iaand Justin Marryro{Rome in iheiwritingsof about A.D.130 and ^.D.150 should not be adduced aswhetheror not in theirday the weekly Sunday had cometo be k"Lord'sday." ln their extant works,neither ofthese fathe¡s used thcould they be expected to have used it.

Finally,none ofthe three earliesr so-called"Lord'sday" referencsecond century-inthe Didache, l9natius,and Pliny-actuallyuses tfact, the weightof evidence in each case favo¡s a meaning other thChristiaflSunday.

NOTESI hf.dh.s.\den, e ru' 'hc uur".um.. r'um.r-f,und- rnrJF A.r:¿nd'i¿. dr ¡.r. b.b.sinninR¿se¿,\¿.la¡ulláno .d 'h.

p€".d úm¿bou,ô lFi'§r(óuncriromclr\h4erhdn{le:¿nd'k¿lore,he'm1o'd.ddr-"r.dc.' ñ¿ui'hBi¿n§undd .f.p,'¿llrnuFhu'rh)r'.¡h.lou,h.¿ñ,lhl,h-"n'únsu,,e',¿ll{'orFn¡b"'e Á ñcnuon'ni bo'h rh. sdbba,h ¿nd r,d"d¿," lpdbtvLdNaú\ l¡hn,'¿«.."'

"rracnots rrom ihe Lr wririnss orI;naeu:," ? l,{^?1,56e.570).\.dp.t llP4-, e, t2 \/"\F a:a)rÍpntbo[t¡tADüi,.lEn{lith "ñ n v R lrñtuIi. Ata,\rhat \a ,.¿rd, ¡o, éd.l

4q1,. Pr;, Lcliqhr -Usdodd"mran inúb,oñr.r' B no' .le;.

/,¡ ofl¿/r4,,4\r3160,<61,

Thr pr«¡*¡eril\¿. fulluh.\nd he oldh'., h¿\,n,nn\.y¡r,ri,ir¿\.lhdl¿{,h¿vns.crrdh'i,ltohninü.rd of,hrm A.dÉhrnrhr ,¡mé'ubrinR'he hoJ' ofb'edtfár. rh.lenu.¿Fd h,m tv l, ül¡úd,oJdqe. dnd.o kl. b'r¿d, ¿¡d r

l.hnqd: I r¿'or¿,Dtúül'nde€d.

bür,ñ Lhen¿¿nune I do¡ortrrh ú Ll".¿nLiitbflnsú.ti'dtdr),hrsdio.oúem Nohnnümero,mr¿lorop¿rLLroilmd'lh.\c .n Rifi ¿lhrorhc*,cnrh.J¿r S¿L,b¡rh.orn m"r rc,¿r rcrh.,¿..nrhd¡rurrheiorn6 lrrhel¿ri'd.ñr\{illr\rúrd¡t.lhrir.ob..du.er¿{insoñsrúrd¿}q¿(rrlloncd.nrhé

'eRUn 'ohhi.ñainF'hcRomrnp'o\in,eofAr".inrhefd{e'n(h'n"Jn\o,ldkhi.hddn¿d¡p'rhc\.u'ob¡co ofd¡r.. kcno¡c 9r lh. 1,1¿l P4a ¡onu'nr d rr¿nse m'rruF ol pos'bl. L., r.dno 'ou\ h¡

"un('n 'h. le\dmpl",rultin¡dupu',..\mrlsr.k'h4n(imvnPere'¿nd\monv¿qu.,lh.t¡rd (

350



na e Apalr/r/rzlPh,l¿dflph,¡, lcb1, i,.r. rn ¡Enr ot r r . , hñtrmitH.nn.lltiIa Lbd,tMl¡¿,. esD 2 195. 196 ro, dirus,on ,.?d d,nc Lh. mtrodúdonk\.norüe {¡a¿,/¿á{rherü.in€rBron,1jrd d.}'& ur.(keno,.7)*lhe-tordid4-,ere,enm.núon,horrve,.Al€grünSbliefanentun,oomr¿po,tph¿trr\¡.m€ruoñ.drboverj¿tqN¿ Led ¡rr.rrtu(N.EYórl,1960,'osr....c.11¡fL¡rt\Ew Oro4 r, 5¡d6 OÁru&.¡4 ¡á. L

^rur¿¡Lrrr¡

'Wdhndon.D.L..

Also, R-brrl.Odom. §¿árr¿¡ ¿nl.lür¿,, ¡a¡ CI^M¡yl\[dh'nR¡onDC.,1977r.p-150, m.nü"nor onf'úp.¡tin¡'bfrh. 6ñr drl of 'hr rrt enhe' d the Sabb€rh o, ¿t lhe t¡rdn d¡ .""ü3hihd¿r'in a¿m¿b¿..,h¿p. r5.¿ñd,aJür,n D-¿svüal¡7.r/¡¿,,hrp{t,¡]\rII l{7.2in justini/ ¡rol,p67 r¡NfI 136)

'q.F.c.s.fe¿n.P¿ulAude'.¿¿dulüht.tNtuno d^dtórt.,P¿ni.le5dr:¿nd Rob.n v. t,r¡n,.Fd ¡-,,\ol Aalú dnhñ(\.BYort.lq64), p 75 Hohe..,,,r Jú Rub." A K'.f',I¡,rre¡,/,¡Aam6^¿n¡lt¡.Dt¿yh,t\?h\o,t.1961r.o.?6:l hr D'dahercnhn¿ cr.r d.¿lofm¿knilwh\hr.qea,rrIr.h, <.nruD ¿ndedh r¡ondrrnruo)lu'm\vlL .h,th.,r hriqkn] bu' rould

dsu. rcnv,n¡ 'ns\ ür Lfi.r¡áat lñ.r in. D¿arú B.¿rn t th¿n md.a,oñd,.nrúry"ItLrL,Áre¡o¡¡.¡d^ó,l.330lCRtr33lrEnql'sh),LaLoú4rnrlbh,endi'ion.a ¿il¿blcinvof¡6¡,k¡,¡5tu\hÁI{ráf.@¿¡Dl79rkcñokl9r.(.r'rlLRtrh.'don.(.ns&ed.¿a,4l L. LPhüdelphB, 1913'. p. r73: fds¿r l. uo.drpfed, r¡, {¡d¿¿¡ ¡d¿t ¡\er Yor[,r$o,. p r7r'§.r,..¡.,t,dntHYo(.I.8¿,ó.¡¡r¡-r5¿¿¿,r/¡lMuunuinView.C¿lif.la{7rpq2."Anu¿pprop, ur€ l-ü gEmm L¿lly¿nd 'n m.¿n'ng , ould b. 3Dppl'.d. . ¡nd m¿|. á1 8 .¿ or b.,rr *¡*

r6s¿mufl.Bdu¡'Grh'.f'oDs¿6¿¿ri¡o\tr{¿¡r'Rom..l977.p.ll{.nuie75.He¿dd.ruThib¿rflnetusm.rx ru,the, ron.nb. noldr ,.1¡ún? ru lonhrual un..,n ."

'_ a w DuBñoE. 't¡rrftD¿\ ¿n¿ tÁi.t-'tn Xttuetu¿ 4 P¿tru&d 'hrrh, ' ror Oqa3ñoEi @r.r u¡y ¡nd ¿dr.r. ,n ^¿eíiaún T6h@ui6 llrid.ñ,lq62r 27 2.241:T. c€.atv. Th€ Parha and rh€ oricin olsr

uDDhm.nb'oN,uDf.adM6ll.id.n, Iq62,272.231"r'tjwrcnr.l. cfi¿a, "rhfP¿qhd dnd rhr oricin o sund¿v obfnrn¡c,'1¡\s 3 rrgóir:d7lqrhd.,D 33,no¡e ll.lhe'da.n ?tuHdosnTl*1tuhry'f@,lrc,l|'(L¡dun1337,,D.r.' lfihinscÍth. Atüth'llr¡dú.laa7). pts.s lErcr.n e b Duamorc tr,o p¿s€.276.270

'n DucmoriworL:'.d'ñ'nof l7r §e ¿.... ihe &iet r e¿ment in tu.h¿rdlon. d. . r.. uces7,I36.9a.dod §e.r.8..ih.blief.'"mcn' in tu.h¿rd"on, op..r., p¿ces 74 36. 04, dnd Coodrpred, op.4,. preenok l.l,Anr\,c'lcn'*.ñ.'¿ á'd^lhnfl'.'1n{n.ni1Phidro¡omeándolhú lck istr¿ni.Phli.

ÍkTl;,'""it:t*tr;:tr;,,'.n:,7,1;r,§i'.i'¡a¿r¡a, I :173 277, LCL|Cóodlped, ,p .iirü h^,cnTúnLntu),;ol . ot l'h. La,ljltÁna"t \ü-h, \r amb,dc". I nr, .9(7,r'¿n.lrirnvl'h"l.(.ñi1fau, e s.'n {V¡1u.'2h \,n, lld,nqd ñümbr' ¡f ipú"û(F4¿-. I 173l7?. L.l,Cóodsped or,r.,p¿Re 207.23i.ni,h¡'d.un.qr, ., pdset 3ttan\.. tpdtb ot A't;a,r ,ot 4 ot r^? Ap[htiFath .. ¡n k Y.'t lq./i).p¿Ar( ?q.'37

173 l7?. L.l , Cóodsped or 'r., p¿Re 207.23i. ni h¡'d.un. q, , ., pdset 37 137. RobtpdtbotA't;a,r,ot 4otr^?Ap[htiFath..¡nkY.'t lq./i).p¿Ar( ?q.'37ri, tcambndce. Enx, l9t7),FR8 44trludinq¿ ñüm&'¡f ipún4u(ej}il¿rh

krns.. ¡33d¡ú o., ^n¡,.¡,yor 1ot tE

^Po'bu¡tnhn\, \r.w t or(, 'v$,i pagc§ uv''././ rhc r¡n{ircEüonsiven her n I'omu,.cL r"x'¿. Flen 'n

¡ponolr Iol\ n,I¿U U-Lr*se'he

la¡limile'.Dr.du¡ uon'n

lrü Lur, "' fhc lridi D¡t 'nrh. tirbrollcn¡nurro üc

Áusr,'?"1'"e,qll*:lTlHP;3;,fti,'i}'."Illll:i*lil,;.;T* A:9*ii,L*-*T,r; to d,nun'ón.f rhn ix{b,l,r.r ¡ msn¿k ¿nusLiv¿. ft cni. d a¡ úcesl0.ll.lb.ln',¿ntl¿'ion,dlrbr_NolonRi'(rbb¡,,¡na,buil"'na,l,r."(ordrsro'ÉIorar¿dll."Thesor "d¡vú súll h.lins frcnth. rdl of .ou.s.or d¡l"E lÚllbll¡nqfrcm th. rot, ofrourr.

,¡Rob.ñAx.aft, Some Nores on Sabb¡ü Ob*Ran.. in Ear)y Chrfuienny, ¡U§S5(1965)'6Plinr,¿..6r 96 LCL.,7c€rirv.d ¿i D¡c€ 33. 39.'¡ro, d brirldb, ú$iun olrhrndrr s ¡knn.rh a. §' r¡nd It¡¿r'rLihen s¿rro¿

'\[ orúi

laTur.p¿sd4r.50.52.13. IhrQua,rodr,irun(o'o\e'., of'hel¿resúnd,.nru') úuokd in i¿usebius Er¡¿i¡'6¡¿ol Eü@, \ 23.25 lNPNFt2l'211-244)

351



Josepb Bates and Seaentb-

AdoentistS abbatb Tbeolog

C, MervyMLxue

CrEVEN-lH-DAYA DVEN-lISTS cons(irute bv far the most numer

DCh.isrians observing Frida) night andSaturda) as the Sabaspects of the background and developmentoftheirSabbath theolosurveyed in chapter 13. The pioneer contributionsof Josephdevelopment deserye closer analysis.

Although,as has been noted in chapter 13, the SabbarhSeventh-day Adventistsowes much to the viewsheld by Seventh Dthe early nineteenth century,Seventh-day Adventistshave construSabbath iheologyby taking what theylea¡ned f¡om the Seventh Dauniting it to a complex Biblicaleschatology. Joseph Bates, alonSeventh-day AdventisCpioneers, was guided into this eschatolotheology pardy as a consequence of his experierce as a leadingMilleriteAdventism.His step-by-step contributionsto Seventh-dwillbe beBer unde$tood aftera brieflookat some of the beliefs o

Mill€riteAdv€ntismThe MilleriteAdvent movement, underthe leadership of Will

l,owHampton, NewYork,was the North Americanaspect of aworldwidephenomenon of the early nineteenth century thatrefe¡red to as the GreatSecond Advent Awakening. Threethemes tidentifiedMillerismwere (l) that the "2 300 days" ofDaniel8:14wowith thesecond comingof Christ around 1843 or 1844; (2) that rhthe sanctuary mentioned in the same verse was to be equated wit

.Thn¿pprndrr.nLrFrronon€{sn'ii¿nr4p.(.otrh.u¡¿'m.n'xi\en'n.h¿prcrt3m¡rerülhdbrm¿toideddmu.hd.pos'b|".ü.rm¿ybr om.rp.''uóñhc,.ro'ürqlhi.briolba(¡grourd5, re (h¿prer l9

352



14:6. : e our o hrs lcod sl iudgmenr is come."When Millerrelucranrlybegan io preach in t831, he dis(overe

surprise a-h¿rm and enlhusi¿stirre(ep(ion among prolesranl pasrors.some 50,000 ro 150.000 l¿) persons. severa¡ hundred miniirersindenomrnatiorrsappear ro have acr epred his views. Bulduring rhe summerand especially in 1844, whilerhe l\4illeriteswere roncenriarinqon rhspiritualprepararion tor rhe judgmen(and rhe Second Comine,a chfeelingtame about. and large numbers r,rt Milleriresue¡e dislellówshiprheir Presbyrerian.Merhodisr.CongreSalionalisr.Baprisr. and orher Érchurches.

ReexaminationofRevelarionl41ed rhe Milleritesro rhe undersrandibe_fore the second comingof Chrisrcould take place, the first angelfollowedbyasecond one (verse 8), whodeclares rhár "Babylonis falle;, isMillerites concludedthar Babylon raas a svmbolofrhechuiches r har hadthe iudgment-hourmessage o[ rhe hrsr'¿ngel and rhar rhe rime hadpreach the seco¡d angel's message and ro call rhe úue people of God (chout of theirfallen churches.

This, briefly,was the core of the characterisric docrrines heldMillerites-Jo\eúrAares among rhem qhen Bares rereived his firsrexpthe sevenrh-.lav S,hh,rh-

Jo§€ph Bate§'B InirialS¡bbaü TheologyThe srory ofJoseph Bares s a( reprance ol (he Sabbarh rhroughreadin

Preble'§ publ¡cd(ionsin March, 1845. has been rold in (hapler 13. Asnored in rh¿r chaprer, in Augusr. lS46,Barescameourwirh¡heñrstedirinfluenri¿l pam phler fl¡? Se1'pnth Dq Sabboth. a Perp¿tual Sifl. Frcnth? BeIith' Ent?ring lnto thp Gote, ol thp Ho\ CitJ, A«odtng lo th¿ Conndndm?nt.'

This inirialpub¡ica(ionon rhe Sabbath question by a pioneerSeventh-day Adventistmovem€niconrained manyelements likelyro hafamiliarto its Milleritereaders; bur as we shall see in a

moment, ir aiso congerm of the furure, unique,Sevenrh-day Advenrisr posirion.T. M.Preblehad reflecredSeventhDay Baprisrrheologyin his public

is not surprising, rherefore,rhai Bates's rract also was essenriallt SeveBaprisr rn,onrenr. Bulil should be remembered th¿t the Seven¡h Dapoiiúonwas irsella modiñcarionol Pur iran Sabbararian rheologllsee chJCongreg¿rionalisrs, Prerbyrerians,and Baprisrs lwho in Ámericasidirecrly fom Puri.anism),and Merhodists (who inAmericawere much infby it), couldagree withmany ofBaiest argumenrs. They could acknowleexample, that rhe Sabbath commandment is moral and binding,rhar rheis holyand isrobeIept

s(ri(rl).and rhar (he

handwrir¡ngotoidinancesot in Colossian\ 2: l4- 17 as har ing been nailed ro ¡he rro§awds rhe ceremonor the Dec¿logue.

Even the reference ro a "perpetual"Sabbath in Bares\ ritlewas as puNicholasBownde himself,for he, in 1595, had conrrasied the annualSabb¿ths ofweeLes and yeares wirh the per peruall Sabbath ofdaies -ingSund¿r,otcourse.,Jona'hanEdsardsinrheearheighreenrhrentury



Perpe¡uitland Chángeof lhe a ar Even more ro r e po n .had sone on record ás detending rhe Sabba(h as a Perperual sigwithápplicationto Sunday.u

Asimatter of fact, early Seventh-dayAdveniistSabbataritwofotddebt to Puritanism.As noted inchapter 12, earll English Puits emphasis on rhe tourthcommandment. led the lounders ot theBaotisis rodiscorer lhe sevenrh-da) orientarionol rhe Sabbarwhich ther la¡er passed on ro Sevenlh-day Ad entists. ln ¿ddirion.tote¿rtvPuriranidealsprovidedacuhureinmrd'ninereenrh-ren(ras idmiliarwiththe concepr ol a weekl)hol)day and hhich tpropaqarionof Sevenrh-day Adlenlism. Forlh¿l maller'it appieuinrÍ-davSabbarh irselt was tairlywide\ agitared among the Milrhe s¡¡mmer of 1844. to the consiernation ot their rhief leaders.)

Thus when people read Bates\ frrst editionof f¿¿ SewthP¿rb¿tuLl Siú-and mosr ol itr ¡e¿ders ¡ere Millerire Adven(isrlound rherñsel'es in harmon) $irhmurh ol whar ir said. mormainlyby its insistence that the Sabbath should b€ kept holyon Srhan on Sunday.

Bur inaddilionro its tamiliaremphases and its PtesenrarionDay Bap(,sr Sabba¡h, Baress pamphler also tontained a lorallynB¿res hád beeun ro leep the Sabbarh ¡n March l845.henoricedsomosr l\,lillernishad ore;looked.namely. rha¡ betole rhe se( ond corhe hrst and se(ond ¿nqels ot Re\elalionI4 were to be tollowedbvwirha w¿rning agains(1he mark ot the bea.t Bates al§o noriced (14:12 describe-s tñe hst-day sainis as a people who "keep the comGod, and lhave] the faithofJesus."

This relerence ro (ommandmenrkeeping help€d(onhrm B¿convi(rionabouttheSabb¿th.llseemedlohim(halinaspe(ialsencome for the people who had prcclaimed the frrsrand seconrecosnize the rhirdangels message and to keep rhe SabbarCommandmenrs-and he menrioned thi\btieflyin his book..

Bates's Correladon of the Sabbath and the HeavenlysanBy the time Bares was ready to prepare the seco¡d edition ofT

Sabbath. a PüP?tual Sign he had added to hil thinkingrwo addiriwhichalso weie to ber óme uniquelvrhara(teristi. ol rhe develoPinAdventis(posirion.ln order ro understand ¡hem. ir willbe helPano¡her lookat MilleriteAdventism.

We have indicated that the Milleritesassumed that a Parallelthe (leansins oI the san( ruaD ol Daniel8: I4 (KingJamesversion¡.srene of Danrel7:9-14. ¿nd lhe se(ond romingol Chrisr. IndeeChrist's corningoncloudsto thejudgmenr(Dan. 7:13) tobe the samromins on clouds Io Ihe earrh ar rhe end ot (he Presenr ¿8e " Thuhave given inadequare at(enlion ro rhe fa( I (hal in Dániel 7 rhe Sonfor iu-dgmenr"ro rhe An(ientol days ra(her than lo rhe earth-Buion rhe day follosingrhe disaPPoin(menl ol O(¡oberseminal differenceherewascaughtby HiramEdson, a MethodistM

351



High Priest comingout ofthe MostHolyofthe heavenly sanctuary iocoearth on loctob€r 22, 18441 . . . ihar h€ fbr the Err rime entered on thsecond apartmentofthat sanctuary. . . . That he came to the marriage atin other words. to the Ancientof days to receive a kingdom,a domiglorY."ro

Thus Edson observed that the Son ofman goes to the Ancient ofdaIhe earrh. al (he lime otthe judgmenrin Danrel 7. ¿nd th¿r His marria¡.ingdom take place in hcaven,not on the earth.

Edson says that he also found himself takinga new interest inl1: l5-l9r"The seventh angel sounded . . . and. the temple of God washeaven, and there was seen in his temple the ark of his testament. " whT. M. Preble's publicationsabout the Sabbath reached Edson's homGibson, New York, sometime later, [.dson associated the Sabbath of tcommandment withthe ark ofthe testament lthat is, the ark containinCommandmentsl in the heavenly temple or sanciuary. He b€gan twhetherChriscs entry into heaven's MostHolyPlace in 1844 would resulemphasis on Sabbathkeeping.''

Over the ensuing months Edson studied the BiblewithO. R. L.teacher,and F. B. Hahn. a physician. Theirconclusionswere published b

on February 7, 1846, in rhe formofan "Extra"edition ofthe DalSfaaperiodical edited by fnoch Jacobs, of Cincinnati,Ohio.'' ln this extrargued fromScripture that the sanctuary of Daniel 8:14is indeed theaven, and that inOctober, 1844, Jesus entered its MostHolyPlace to ca work of atonement analogous to the cleansing of Israel on the ancieAronemenr(see Leviticus16). Withoutany mention of a judgme¡rCrosierportrayed Christ's contemporary ministryas the blotting out of3:19) in preparation for the Second Coming (verses 20,21).

As already mentioned,Joseph Bates accepted the Seventh DGaching on the seventh-day Sabbathfrom readin8 T. Ivl.Preble in Ma

I¡ February or March,1846-rhat is, about as soon as it appeared-heCrosier's a¡ticle inthe D¿)-Sr¿r extra. Convinced byCrosier's argumensanctuary of Daniel8rl4 is the one in heaven, Bates soon cothirty-nine-page tract, f¿e Oqening H¿aawu,t' in \,¡hich he endorsed thwithobservations liomthe Bible andfromastronomy. (Thiswas stillmonths before he published his firsr{ulltract on rhe Sabbath referred

Near the end of I¿¿ Opening Heá en: bates inserted a short sectiSabbath quesrion, relaring rhe sevenrh-day Sabbath ro the ark ofthe tethe sanctuary described in the Old Testament. Buteven though this litdewhole dealtwithrhe heave nly sanctuaryand contained a reference to the

Batesapparently didnotatthis time see any connection betweenthe Sarhe ark of rhe testamenr in rhe sanctuary inbar¿¿. Itappears that on thissue Bates was still anadhe¡ent of the Seventh Day Baptist poadvancing beyondthat rheologyunrilseveral months later, when, inDaJ Sabbath, a P¿rpetu¿ S,er¿ (August,1846), he linked the Sabbath toangelt message.

Historyard theology cannot meaningfullybe separated in the de

355



Harmon n the same mon ugus , a s racr appearsoon-afteradoption ofthe seventh-day Sabbath, provided a congenifor furtherinteractionbetween the whires and Bates in the ongoingof Seventh-day Adventism.

A second historicallysigniñcant eventwas the visitBaresNovember, 1846, to Edson, Hahn. and Crosier in Canandaigua andNew York.rsIt was evidendywhile in conve¡sation withthese crD¿r-Sr¿r extra, the pape¡ whichhad influenced Bates so effectivelyyear, that Bates firstbegan to sense a connection between the Sa

entryof Christ

in1844 into rhe MostHolyPlace of the heavenly

In lanuary. 1847. afrer his retu¡n home ro Fairhaven.Mas"acissued a second. enlarged edirion " ol hi( sal¿th Dq sabba¡h. a P.rpfrrsteditionhavingbeen exhausted. He made useoftheopportunityexpositionofthe thirdangel's message by offeringan identificationofthe beast referred to in that message and in Revelation 13:16clea¡," he asked, "that fkeeping] the frrst dayofthe week for the Saday is a mark of the beast?" " ln this second editionBates also developed, for the 6rsr rime insuggestion, mentioned above, about the fulfrllmentof Reve¡atSpe¿iñcally, Bates nored that many peñons (Preble?J. B. Cook? himhad recendy published materialin favorof the seventh-day Spossible reason for rhis upsurge o[ inrerer in rhe Sabbarh. he proposihe seventh angel tRev. I l:l5rsounded his lrumpetand the templopened in hearen and the ark ot the re§tamenr 11á§ spiriru¿lly rspirir"made ¿n indelibleimpression onpeopleimindsIo'searrhfor the Testimonyof God."

He added cautiously,"ldo not say that this viewofthe Arkinpositive, bur I rhinkthe inference i\ 5rronA.I .ánnor see whar else' -l hi5 sas in.lanuar).1847. Bares\ hesi¡án() was qui¡klyremov

6, in Fairhaven,Massachusetts (probably in Bates's home),s and

Topsham, Maine(in the home ofanother Sabbatarian Adventist),'in a visionarystate, saw Jesus in the Most HolyPlace of the heave€allingattention to the tables ofthe l¿w in the ark and to ahalo ofglofourthcommandment.These were Ellen White's6rst visions cSabbarh, both of rhem seen some months after she became a SaThey convincedBates that his Biblestudy had been divinelypublished an account of the April3 visionin volumel, Numbe¡dated April7, 1847.

Bates, the whites, and perhaps a few dozen o¡ so other pers

convinced that theseventh-day Sabbath was rhe message

ofthe h

found it difficultto persuade the other disappointed Advenrists view. To theirdismay, they rcalized thatalmost all of them had aidea that October,1844, had any significanceat all.

To restore confidence in the Adventexperience and, by doinga basis for his Sabbata¡ian emphasis, Bates pmduced inMay, 1847, abookletentitledS¿cor¡rlAtuentWaJMarhsandHighHea4s,oraConnFulfLmentof Propheq, b God\ PeculiirPeople, From th¿ vear 1840 ¡o

356



, ,cerrainlyled the Adventisbro focus on rh€ 2300 daysofDaniel8:14,andreal significance of the AdventAwakening lay in its witness to Ch¡isfsOctober, 1844, inro the Most HolyPlace in heaven. (This publicationwasof the MilleriteAdventexperience; thus, to anricipatea later SevAdventistterm, itconstitutedan"Adventreview.")on thh basis Bates prro argue for the timelinessoftheSabbath in relationto the úree angels'and to th€ opened temple in heaven. Hestated that'the first message loftangels in Rer. I4:6-lllrhar i\sued on rhe.ommandments rame fpresentation oi Ihe ark. . . . This w¿s rhe poinr ot rim€ rhar rhis message w

on cod's people, to rest their sincerityand honesty in the whote word oBatest variouspublications stimulated a vigorousdebate on thequestionwithinthe Adventist community,articles on the subject appeariAdv.ntHatbine?rol Rochester. New York, andin the Búl¿ Aduocotp,otConnecticur. d. Srowe.J. Crottu(,J.B. Cook. and A. Carpenrer were amowho defended the seventh-day Sabbath. TimorhyCole, editor of tAd ocat¿, Joseph Marsh, ediiorof rhe Atu¿ntHarbinqer, JosePh TuNeedham, and "Barnabas" (possiblyJacob Weston) opposed it.l'

ln the context ofthisdebateJoseph Bates sat down late in rhe aurumro (ompose,4 Vtndt.oton ol th. Spunth-da)\obboth. atul th¿ ConÍnnn¿n¡

Witha'Fuñhü HLtüryol Cod\ P¿.ul¡ar P?oPIp. l¡on1847 to 1848-commitment to the propagation ofSabbatarianism is attested by the redhis cash resources ar rhis time to a York shillinS.'i

Bates's most significanttheological irnovationin A VindicatiSeu?nth-da\ sabbath w;s rhe idenriñcallonof the sealing pro, ess ol Re'liirhrhe developmenlol (h¿rarler. In this documenlhe also assocSabbarh more intimatelythan ever wiihChrisCs new minisrryin heav

'The sealing process, Bates said. had been going on over theprevire"rs. euer

"incéMiller'smo ement hrsr arrr¿rredwideattenrion in I8

wouldbe compleredin rhe up(oming rimeot rrouble"ot DanieSpe(ih(all),he believed rhat lhe sedl of cod applied ro rhe exPerien(I ¡4.00U .ainrr-peoplewho wouldshow sur h a ilear developmenr"ofcharacter in thei¡ lives and shining foreheads (or faces), that it willunderstood thatJesus has ¡edeemed them fromall iniquity,by purifyhimself a peculiar P¿opb, zeaku: of good. worhs."''"

Bares turthei taughr rhar¿s Jesu§ (omple¡es rhe worlol aronheaven- rhatis. ¡n/¡adal¡ofaronemenr,rhileourGrearHrghPries¡¡srhe s¿ncruar), (blorringour his people. sins.r preparing his jewiii:l7r"r'Ch'is¡speopie enrerinro...,rs¡bvkeepinglorrhehr§rrimSabbath ot ¡ he Lord ourGod in lheirP¿ripn¡ ua inq. ot tryng tin.: re\rtheir labors, in these message§, from the world:. . . waitingfor theirSpriest to finish thecleansing of the sanctuary, whichblots oüt rheirpurrfies them ro enrer into theholyciq. '"' For loseph Bare\rheronrepr lhatChristenreredtheMorHol)Placwas not an exercise in meraphysics. Bates believed thar Chrisr's newimparteda vitalnew awareness of the privileges andresponsibilitieso



removins sins from records in ¿ heatenly temPler ir involvedPuriñ(hara.reis of the 144,000 saints on earth ¿§ the Sabbarh messagaccepred, served (o san(lifythem and render them Tealous of Sessenrial prepara(ion tor rhe second ,omin8 of Chrisl.

Ellenwhite larer made several reterences ro rhis same con(epdevelopment in connerrionsirh rhe S¿bbarh and sirh Chrisr's miheaverilysanctuary.Forexarnple.inThPCr¿atCantrarrg.publiswrore tha('\he people [lhalis, rhe MillerireAdvenrisr§ol 1844] wereto meet their Lórd. There was stilla work ofpreParation to b€ acco

them. Lightwasto be given,

directingtheirmindsto the temple ofGo

and as thiyshould br f¿ith tollow rheirHighPrier in his minls(ralioduries lin(ludingSabbathkeepingl wouldbe revealed Anorhelwarningand instiucrionIthe thirdangel s message] was to be given t.. . Tho-se who are Iivinq uponIhe earlh when lhe inrerression ofChriin rhe sanctuary ábove, are (o rand in the sighl oi a holy GodwilhouTheir robes misr be sporless. rheirchararrers musr be puri6ed froblood ofsprinklinR.Through (he gra.e otGod and rheir owndiligenm¡sr be cánouerois in the baLlle wirhevil.. . . when rhis worksharcomplishej.rhe follow€Isol Chrisr willbe teadv for his aPPeari

Group Study and ConfirEationWe have seen enough to knowihat Bates did not develop

rheolo$ in isolarion. He served.rathel. as rhe exponent ol vieus deband oÍ Sdbbararian Advenrisrsrhat in(ludedbesides himself lamWhite,HiramEdson. Stephen Pierce, and some others. Thh smallwords ofone of them writienmuch later, "searched for the truth"-sonight-"as forhidden t¡easure."r¡- Historicaldevelopmenis in 1848, followingthe January appV;ndi¿atiat ofth Sel)n¡h-dq Sabbath,

^credto encourage Bates and his

their Sabbata¡ianconvictions.They also led Bates by the end of i

fu¡ther signifrcantinrerpretation.Alon¿wirhthe whites, Bates attended a s€ries ofseven "conferen

that wereórganized for the beneGt ofthose Adventists who were intSabbath. Th¿se occasions were attended by anywhere from a handffrftypersons. They convened in privatehomesorin farm buildingsiConnecticut,in Apriland September; in Bristol,Connecticut,inJunand in PortGibson,NewYork,in Augur;in Topsham, Maine, in ocDorchester, Massachusetts, in November.r'

The primary functionofthe conference series was to unifyan

laity in tliesanctuary-Sabbaihconcept.

Jameswhite reviewed th

God's leadership in the Advent Movement.Bates traced the relationsanctuary and the Sabbath. AndEllen whiteexho¡ted to a qharmoniouswithsuch ideas. (The impressive agenda sometimes conthe series is speculative.) s' Varying amounts ofoppositionwere voicrhree g¿(herings. Ar rhe thirdand largesr meering (in volnevl.Whires sra(ed ñrmlyihar rhey hadnot (ome to listen butto tea. h. Thp€opl€ to concentrateon the "great truths"before rhem.3'

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¿no(her publir ariónon rhe Sabbarh rheologv.WhileBdres hesirared. hWhues mer in Dort he.¡er in N,-¡rember.Tiíere, as the dis( ussion lo(usseal of Godin Revelation 7. Ellen whitein visionsaw that the seal was theand that Revelation7rl-3impliedthat the Sabbath message would inDrominen(e unril,Iike rhe sun, tr .hone around (he sorld.'"' Alrerthe vision. Lllen\4hi¡e indi(aredrhat 5he believedGod whusband to launch a periodical andBates to prepare a furrherpublisome had suggested ai the Topsham gath€ring).Afterthe grouP satisthat the Bible;upportsthe view that the seal ofRevelation7 is the Sabba

in f¿nuarv, ld4Q. ¿me our wrtha bookler enrnted \ s.dl üJ th? LtúnH;ndt.dFor ) lou¡ rh¿u.and. ol h? Scddnt' ol CotlBeúgsPal?.l.m 184workhe explicirhlinkedrhe seventh-d¿y Sabbath to rhe esharolugttRevela¡ioni. He also ¿qsori¿red thb nes under srandrng ol rhe se¿lwiü\ iew rhdr ir repre\ented r harar rer derelopmenr Hesaidrhal¿sJesu.(l(dhearenlv s¿niruarv, He se¿lr ¿nd blor our rhe sins ol onl) rhose perdemons'rrate stre;gth of convictionby stalwart Sabbath obse¡vance.'tausht that the 144.000 who wrllbe .ealed bv the S¿bb¿rh are rhe .¿intsonlis¿inr", uho willbe ¿li\e a he \e.ond Ci'mins'' the prospecSabbarh me.sage would be rpread lrom ales Americdnlown\ rot

Christianizedw;rldand that the number of ns adherenrs wotd increafew dozen to 144,000 did nothing to lessen Bates's conñdence in the siof his rheology

lame. wÉire, in luh, 18a9, inauqurared 7 h? PrPsP Truth.and it85ó,Thp Ad cnt R?L'lpu.ln Novembei.1850. whireme,8ed rhe th,unaDeh int(,the endur rne S«ond Ad1?nt RP @ , and Sabboth Hc¡ald. fhe (inaqa¿ine had norhine (o do r^ iIh rhe lutu¡e \e(ond (úmingofChri§r.l".""-".drhe ¡eader ü¿r rhe DaDer inlcndedIo keep reviet{insthe evidilodhadbeeninrheAdvenrÁuateningrharhadclim¿xedinÓ¡roberthat therefore Christ's new functionin the heaventy sancruary since

Dto ided salienr siqnihr¿nce torhe rheolog) ¿nd prartr(eof ¡hesabb

' rhp sc, ond AthintRap ú - a nd Sabbath H (, aU was rhe dir er I su( cessorown series of publicarions.Its masthead c¿r¡ied thename§ ofJames WN. Andrews.-Withcommunicationnow entrusted to his vounger cJoseph Bates closed his service as the PrincipalpublisherofSabbatariantheology.

Other ImportantConcepts in JosePh Bates's Sabbath TheoloBeiore movingto a shorr sur e ol rhe reld(ionshipof Ba¡ei

rheolog) ro t¿rer Sei<nrh-davAdvenrbm.t\e ihould pause ro summariz

hare done so t¿r and ro nore ¿ lew ¿ddirional (on(epr\ ¿nd de elopdeserve at least passing reference.We have seen hofBates. after adopringthe Seventh Day BaPtist t

rhc S¿bbarh, added ro ir one e*hirologicat(ón(epr alter ¿noescharologiralgrohrh wa\ roo'ed in hi"MilletireAd enri'rbaSu.cesiráy BaÉ" relared rhe S¿bbath ro (¿r rhe rhild dngelulRe\elarChrisi"neqminisrrl be5ide¡he¿rkinrheheavenly'dn'¡uarv(on(eit

359



Revelationl4:9.1l,(d) rhe seal of God of Revelarion 7. and (e)In additionto these concepts, itcan be said that Bates was also in

rheme ofT. M.Preble's to the effect thatSabbathkeepers are the '1rrhe last days. ln the firs ¡ edi¡ion of The Seunth Dq Sabbath, a Perp¿tucomludedthat, as the true Israel, sabbathkeepers are heirs oftheobligarionsof Isaiah 58: 13, 14: "lfthouturn away rhy foot fromtherhen shak thou . . . ride upon the high places ofthe ea(h,"et ceterrelated the Sabbath to the "restitutionof all things"promised icommenting,"IundeIstand thar t}].ese enth day Sabbath is not t

among the ;¿¿ things that are to be restored before thesecond adChrist."'1In the second editionof fl¿¿ Sel'enth Dq Sabbath, a Perpetun

devetoped logicallyfrom the concept of restitutionin Acts 3andpromiñs in lsaiah 58 ro rhe resrirurionproPhe( ) ot lsaiah 58: 12. Inpresaged an emphasis Ihar tlas to betome chara¡ rerisri(ofÁdventismfor many decades: " 'They that shall b e of'fHEE sh^ll buipla¡ps-thou \halt rut( uP tht loundat¡on ol nory Bpnc¡dtiotu.ann úou shREPAIRERr.|thpbna.h.rrrRESTORERolp¿ri¡ri¿d¿//1rr¡.'"B¿resin viewol ve;ses l3 and 14. wh'ch immediarelyfollowrhis prophe

the breach" refers to the resto¡ation of the Sabbath.ln A SaaI of the LtuingGod, in January, 1849, and in an 1850 trExplanationof the T)Pical andAntiryPicalSanctuary, b the Seriphrres.Bates revived fromearlie¡ Adve[tistIiterature theconcepr ofiudsment based on Daniel 7 and 8 and commencingin 1844.11

Not to be overlookedis the use Bates made ofchurch history in sSabbatarian theology. In both editionsof I¿¿ S eunth Dq Sabbath, ahe devoted several pages tothe historyofthe so-called change ofthethe seventh to the 6rst day of the week. tn doingthis, he followedtheBaptists, who, inturn, had evidentlytaken rheircue from ihe early

Puritans. NicholasBowndehad shored up his theology ofSunday Saby attempiinS to deduce from hisroryrhar the change fromSaturdoccurredwithinthe apostolicera and hence was Biblicallyapproved.Day Baptists-and Bates used history to prove rhar the change oclarer rhan the apostolic era and hence wasaa, Biblicatlysanctioned. Ion rhe basis that the change was made by the church in the age ofBates demonstrated that Sunday was the characre stic, or "mark,"ofmid-nineteenrh-century America,the firstbeast of Revelarion 1regarded. as it had been in Reformation Europe,as a symbol ofhistChristianity.

As for Batels understanding of the thirdangel of Revunderwent a signifrcantshift duringthe years under observationBares commenredon the thirdangel's messag€ in the firsteditionDq Sabbath, a Perqetüal Sr¿r, he limnedn to RevelationI4:9-lI (ol2), and he assumed that, likethe messages of the 6rst two angels,fulfrllmentwithinthe Milleritemovemenr. On this pointJames Whwithhim. The matternot yet havingbeen resolved, the identiiyofthemessage appears not to have been discussed at the 1848 confere

360



. , , ,agreed that whereas the ñrst twoangels' mes¡ages were fulfilledin themovemenr. ihe rhirdrincludingverse I21 did not tommence irs tutñllmafrer 18,14 "

The Course of Bates's LegacyBates s ¡ onrriburionro subsequent Sevenrh-d¿y Ad\enlisrSabb¿th t

\aas immense and has remained largrlrelle((ive.Inevirably.ot (ourse. rhebeen developments and departures.

fhe three angels were ven soon regarded, for pr¿( I ic¿l purposes. as aru¡rentlrwith rheir messages, the hrsr rwo nolongerconfine¿ rorheperiod. As new people adopted rhe Sabbarh who had nor pa(icipMillerism.they had to be r¿ughr rhe firrr\ô messages in order ro underirrhird.'ln 1857 J¿me5 Whirega\e lo rhe pre-Advenrjudgment rh"invesrigativejudgment,"by whichir is still popularlydesignaied.16

Bates'§ identincationof the markof the beast wirhSundav ohsunderwent significani modifrcarion.Theoretical theologynotwitisranm¿de l¡Illesense (o sa) that allSunda¡ keepers have rhe mar k rhen so mobviouslydevout. Ellen White effectivelyurged rhat no Sundaykeepers shthouSht ofas having the mark ofrhe beasr unrilrhey have chosen to rejeevidence that Sunday stems from apostare Christendom."?The quest for everclearer evidence rhar, in facr, rhe ChrisrianobservSunday does have a non-Biblicalorigincontinuedro srimulareinrSabbath-Sunday history.J. N. Andrewsfar surpassed Bates's rrearmensubject withhis scholatlyHistaryof tha Sabbath a Fi$tDq of th¿ weehappeared in three editionsduring his lifetime.L. R. Conmdi did nor impAndrews'workin his fourthedition (1912). when, unwisely, he followHarnack and cited Gnosticismas a majo¡factor inthe change ofthe day...C. M.Sorenson help muchwhen, followingFranz Cumont,he cited Mitha majorcaus€." fllenWhiresimplv-andde lensibly-arrr ibur ed rhe (h

in(ipienrworldliness,misundersrandingol rhe gospel, disrare torlegaiism. and rhe arrracriteness of Sunday ¡n ries of Chrisas resurre(riThe relationship that Bates st¡essed between rhe Sabbath and Chrisr

Priesrly minisrryin de elop¡ng ch¿raflerand blottingour sins has nor bsighr ot bulhas been somewhar obsured. ConremporaryNonh AAdventisiwritersseem somewhar more inrerested in AbrahamH"cathedralin time"concept than in Barels sanctuary in heaven.", AsearlyJames White eagerly accepted a Seventh Day B zprisl. rrac¡, Elihuon the Sabbturned it into a sort of instant Seventh-day Adven.isrclassic. Ir was stidistributedat least as late as 1903, by which rime halfa millioncopies mubeet in print,euen though n o.,¿itu all of rhe Chrisr-centeredsancruary eschthat characterized Bates's Sabbath works.r,

Obfuscationof the sanctuary Christ, representedby rhe popularityan¿ the Sabbath, was paralleled beiween 1850 and 1890 by a partial bute(l'pse of the ¡ ru(iñedChri"tin rhe presenralion ol rhe Sabbarh. Ellepleaded wiihrhe Ad\ent¡srminisrryro make the burden of irs messmission and ¡ileol Jesus Chrisr. " A (h¿nge was ar lasr inaugurare

361





" t¿ñ, 5.a1, o.3q n¿r,^n

árla@on ot t¡. t ñnd dn¿ Ann-hbnl s¿ntúÉ, b\ t¡. \ñrhn'. * t¡B.dlord lMúl. 1350), p. l0 c¡'irp¿E l.mó rvhii., "Th.D¡, ofludsmn¡. ' ftu ¡dd ¡@, s.pc

, . . .

tt thd..iD- t24.425 r l¡L¡G whra. t.k&d¡rá&. fú tk ttnbú ot EU.n C- $ ttú. 2 rcL. r liahintun.D.C.: r conr.npoBa ¡rdrmr'y.ñr d¿u on rlr r3,tg«írr.rcMdt, D.É ehó ¡trñJ.d úft oñI¿m.r WhirI. dl luly2. Aur26, ¡nd Od.2. l3,l3..ndin Fll.nC. \^'hikldF¡. Vrv29, 1343t hit.L¡tttu11lú-Do.r70.21 hñelálr2:Cl.r0n:4r..§r"tad t*;h a¿k¡, ,{ S¿, ¿, ¡Í. Lu@ co¿. A Hrn&¿¿ Fñ-Fñ rlo@n¿- al ttu stuú ot éod Bd Sr¡i.ia.üford IMú1.16{9,. pp {-27.32. (,r¿on O. M¡nifho¡Urh."Thf BqinnhFof ¡ fhs¡bb¿¡hAmonfam.ni¡ns¿bbir¿rün{dt.nri ú.r3,l2.r3r0"rMA'ñ.sr,tm¿ fJnd¡ Úntr.úr},

'q sf.,]or Mpk, LRovtn¡ú ftúñ, tt Pfogh.k ld¡ rÍ oy, fdr¡-\.4 .tt r$4hrñr9,t6.l9tlr.4 l0$-t0{3 aorh l¡ññ whn. f f¡. \torr ot ú.ltrd,"R@ dh¿ Hn¿U \l¿ 6, 1312, D tr üd Ukn rvC'l6. 2'9q,sr rhd tll.nwhk ur¡-d rh. NpL to unirron rh. ahnd ¿nq.lt inAqs.._Thn ninr.rpr.LLion,[email protected] rrcmrha umr Hhin ú¡nr h.d b..n r.¡rh.d, ¡h{ rhi'thlr(l¿ri.l m.M¡.n.o ¡p¿t rhr B¡B¡nddr Whikr*r p't'mrins. SF nok{4.

' Daé. A 5.ol o¡ th. Livú1Cd. ú 24.26.,, k ""f' 33 i6

1rd.' .'Pa¡tul srr, lr.d., p «.

p''?i s- s¡¡¿", w,, ¡lo,rttt¡17), pp. t9,2?,61,62.63,72:lañ6wh{.,-r houshbon r{.v.r¿rio¡rSeBn.s.WdMo¡rtrl3{7'.DD19.27.b|b2.63. 72. lah6 Wh .. Thourhbon R.v.l¿tioh\^'hú.. tl¡cn G whrr,¡ndI6.DnÉ;c.,^tdbtt L¿ Fbrr"(BrúnrwnLMa1,l3{7),pp.1{ r 3,r9r- DD. . 7. 6 r: HiremEd$n. Th, Tiwú ú. E¡¿: lB Bnk11¡ú. Pñd6iu Eú. .d F;¡úlwnf..Lnc¡ ú. wh¡c. ¡núl6.p (D'ünrw,.rtM.l. r ót 4, pp. ru, r{ r 3,rg), pp. . 7, 6 r: HiremEd$n. Th, 1:iw4 ú. E¡¿; lBB.@Áng,Pñgtxiu E¡,d..an Firal

Dn.dE { ubúh ÍN.YJ,la49l D.20.x{AubumfNYJ, la{9),D.20.$sfr,lor.Lmpl.Ell.n C. Whn. m¡nuqnflIL1350.¿ndJmrwh ., "B¿bvlon,_ndd ¿¡l{f¿nd$hrr. lh. fud*m.nr,"RM d¡¿ Hñu. l¿¡. 2q, 1a57. pp. 100.102.r? Éll.n wlük,I¡¿crd cllit¡l@rMounüñl'i.f,,c¿l'f I333r, D ,l-19¡' I N. And@ .nd L I L¡tidlHtur ol ,L t¿h¡¿Á 'nl F,ñ¡ D¿, ,/ ¡^? w.¿, 4rh .d.,

rwarhin@n,D.c , l9l2r,DD.2t2.2s7.'o Lfnpubhh.d p, u .üinB¡ol r h. S.\.nüJ¡, Ad .nBrBú1. ConLÉnc.,I rkom.Prrl. tl shi

t919.r S..6D. Eu.nwhi.,Iá¿r,rdc@,D. t?,s3.Ct.'ár'-pp ar,62,r3{, 1a4, 577, ¿nd ¿,r,, ¡h,,r^,ü"" "i"vi* .¡rir: rcr'bo l5l:lnzr. Abr.háñ l6hu¡H.rh.l, ?^.5,¿1üiá, RE¡d.d .d (:l.vrland,ohro, l9rl,19t2,. Cl. ,.bDhú@bd Adirrt publiúi,or,l¿.t\^r. Provunfi¿,l,drr tv¿l U, (w¿th'níon.DC. 197{).p.trandv vourh r¿dioDr6d(or. 'IhiS¡b6¡th."X¡ rvd. *(. llrch¡¡lo'r,¡i.C., 1975r.u 3.. R F cdircll."Avrtr ro Bñh.¡ Lnnt. " A tu.^¿ H.,'U.aDrilI 1330. D 2lO.utdS¿¡ú¿ri.Bibl.srud.nrtlh¡ó.No.{2rMounu'nvE*,C¿l'í.,Ofl1r,13391.rñimdú,úoh,¿ndaDnnr.d bl ¡h. R.vkv d H.rrldPübltrh'rqArni¿üon bmtum. ¡1r., ú 1903 ñor. 6 Th,Áh'ndor, D.c..on fik'n

th. H.ri¡..Rom,^ndb.

Untr.d .s gfknC rvhr(.Tlrwo¡loÍ t]:rM'n'a.t,'RM¿i¿ B¿dU, S.d. I L lA$.D 573, R. ..d.. lhr R.lk:o$Lh.ñ, tlhr¡O.No l{'B¿¡d.C,*\.M(ñ.l3cal

363



APPENDIXH

Tbe Sabbatb on a Round W

RarmondF. Cottrelland Laúerúe T, Geraü*

A SUNSET-TO-SUNSETSabbath on a round $orld § derer-f1.naturalphenomenon of a spherical planer rorating on ils axjsthesun.Thiiprocessotnatureresulsinthenighr-davsequence.who[fby alternatingsunset and sunrise.

ReckoniagTime ona Round WorldAs the earth tu¡ns onits axis f¡omwest to east, the sun aPpears

east and set in the west, makingone complete revolution aroundapproximatelytwenty-fourhours (more precisely, about twenty6i[v-sixminuies. and four seconds of mean solar or clock time)tiíe is calcutateá according to time zones that have b€en establishebased on lonsitude. the pr«n¿ non,nrs ol lun^P and,¡¿'¡"'¿¡ rarylongirude buialso wirhlaii(udenorlh or soulh ol the equator. withwitñthe season ofthe year. These moments ofsunrise and sunsetmoving alongrhe day-nighrline rhar divideslighrlromd''day-night liniencirr les the ear Ih ar righran8le" torhe sun ¿nd is

In order to re(kon rime on our rpheriral roraring planet,ine.essary ro (hrnk ol ea( h lwenly-tour_hourday as movingcontinuouas rhe earrh rurns eastward on iLs axi(. ln term\ ofclo.k ¡ime. h irh dmidnightto midnighl,rhe place where any da) (Sundav Mond¿v<erera) firstbegins (ar midnighr) andrermin¿res twentv-fourhmidnight)is known as the "inte¡nationaldate line."

The InternationalPrime MeridianConferenceof1884 in Wasdesignated ihe meridian of G¡eenwich as the wo¡ld\prime mlongitude. Halfway aroundthe world, theI80thmeridian is the "datir is noon along rheprime meridian.it is midnightalong the d¿re

Usetul as rhe date line ¡s lor dererminingdays on a midnighbasis, the inclinationof the earth's axis 23" 27' perpendicular tot

* Cotrellil th. pnnary autt or C..ary aurhored mós ofrhe lár r(úo¡ ('ln the kod ofi

364



measured \ür¿rlr /o (u,(§pl. Ar rhe summer sotsrñe Iluná2 t). tór ¡nrance.sr¡n sets at the interseciionofa given meridian wirhrhe equaror ai 6:00 p.set approximatelyiveand a halfhours larerat rhe same meridiaDjusrsoArcri(C¡r(le ¿nd ñve and a half hours e¿rlier on rhe same meridian iusrthe Antar(ti(Circle. a dilterence ot abour eleven hours. Onb at thÉ sautumn equinoxes are day and nighrot equal lengrhevery$here

Thus. rodetermine rhe ar riralofa da1 on rhe basis ol midniEhr,il issimplvto nore the momenr ol midnighrin rhe parri(ular rime 70;e with'person lives. Bul to determine the anri( ip¿led ¿rriralot the sundown-ro-

Sabbarh. ir is necessary ro as.ert¿rn rn advanre rhe moment ot sunseparticularlocation.For rhis informarionSevemh-day Adventists another observ€rs of the sevenrh-day Sabbarh refer ro sunser timemererological tables for any given locarion,or rhe rime is compured sf¡€cithis purpose and published in churchperiodicals.

.To aiiempt to synchronizeobservan€e ofeither the Sabbarh or Suworldaround wouldbe, for all practical purposes, impossible. Nor is rBiblnalbash for doing so. when rhe aposrle Paul was in Jerusalem, torhe obriouslv obserredrhe Sabbarh lróm sun,er to sunier Jerusalem riwhen he wás in Corinthhe evidenrlydid so when rhe sin set at Cdifference of about twenty-fiveminutes.,For early Christians, wherwere, $ulÉet lacal thnzderermined the commencemenr of the Sabbath.

Function of the International D¡t€ LineThe facts of geography, the migrarionsof peoples east and wesr, rran

voyages of discovery and commerce, acceptance in 1884 of rhe meCreenwichas the prime meridian,and inrernarionalusage were all involveventual acceptance by all nations of rhe inrernarional dareline,coincidingwiththe l80thmeridian,as rhe place where each calendarbegins.

Geographically,the l80th meridianis the logical locationfor rhebecause it passes through fewerhabitable landa¡eas (rhe far eastern tipand the northern island ofNewZealand) than any other direcr linerhrrdr awn berween rhe Nor thand South Poles. ln order to avoid inronvenienpeople ol S¡beria. the AleurianIslands, and New Zealand. rhedare linelocallyat those places a short disrance east or west from rhe meridian.

Every de8ree of longitudeeasl or wesr (a diran.e of abour htrymidremperarelarirudes¡ rranslares inro a differenr e offourminutes ol clWhen one travelseastward, the sun rises and sets fourminutes ¿¿¡ürr wdegree oflongitude.On the oiher hand, when one rravels wesrwad, iheand sets fourminutes /¿/a for each degree of longirude. People rr¿relinpornr rn Europe or Asia easrward ro the Paci6( O(ean and peoplewesrward from the \an? polntof originuniillhe) reach the lóngitudFrancisco. California.in rhe U.S.A.would.bv reserting rheir warchaccumulaieda differenceof some sixteen clock hou¡s ltwo thirdsof ada) ).

Expressed in anorher way, the sun looksdi¡ecrly downon San



, - .San Francis(o,iiis alread) 4tOO ^.M.the Jolloungcol¿ndo¡ da

A(rordinsly.a person in San Franfls(o is lwo Ihirdsol ¿ (alendaoerson in"Shandhai, ñeured ¿round rhe hot ld tromeasr ro wes( as rhiftheperson in San Frlncr\(o ere ro cros5lhe Pa( ih( wirhouromirrida lr;mhis recloning. ro compensa(e fot rhe ralendar time losr.iuilcalendar d.r behind Shanshai when he arrired there.

For this r ea.on a person moting a, ross rhe daLe line in¿ sestmust omitone calendar day fromhis reckoning, while apersonopposite direcrionmust inserr an addir ionalcalendar day by repea(rbi. ame cusromary Ior ships rra\er.ing rhe Pacih( O(ean ro make thin their catendar reckoningin midocean, originallyat noon butmidniqhr,rmmediarelyafrer <ro""ingthe l80rhmeridi¿n.'

T-he h¡st rr¿relers ro berome dware of the loss of ¿ calcircumnavigatingthe globe fromeast io west were those who sailedron his famous voiaee.l5l9'o 1522. HavingkePt an a( t urare re(ordroute. (he\ arrived;r(he Cape Ve¡ de Islands on u har was ro themIu| 9, 1522. lmasine rheir tonsrernarionupon di§roverinB tharirlulyl0,loral(rme,in rhe blandsl When lhe) m¿de port¿r Serille.it'ev r¡oueht was Sarurday, Seprember 6. ir was actualllalrSeprember" 7, in Seville.'Íhey iad lost ¿n entire c,lendar dreikoninsuirhourknowingir. ihough rhe acrual elapsed rime wasrhem as f-or rhore who had rem¿ined in spain

Similarll,when Sir Fran.is Drale returned to Pl¡mouthsailins around rhe world in 1580,¿saineasrrowes(.rr$asSunday.Se¿bo¿r"d his sh¡p bur Mond¿y. September 27. in Pllmourh.'

tt these pióneer globerrotter r hadjourneyedrn rhe opposite duwesl ro easr-rhey wouldha\e g¿r¿,'d a da¡ of calendar time.

Durinq rhe ninereen(h cenrury mosr mis"ionaries and .olonis(sto¡heislaná.ol the Pacihcsailede¿srwardaroundIheL¿peolCooofthem located on islands east of the 180th meridian without realizadd a day into rheirreckoning by repeating one day. This was truelocated ón Pitcai¡nIsland and ofmiisiona¡iesto the Sociery, SamoFriendlyislands, forinstance.iltwasalso true ofthe Russian colonisAlaska.áAs a result, Christians on rhese islands and in Alaskaobservins saturday. rhinkingrhe day ro be Sunday ras ir ar tualhrhedareiineandinEuropet."De(¿deslater,{lask¿¿nd¿llofrheseTonga made rhe ofñcialchange in order ro coordinare their (alenr heir qeoAra phi( al lotarioneast of rhe l80rhmeridian'0

In contrist,the PhilippineIslands were colonized bySpaniarwesnrard across the Atlanticand the Pacific ThustheirSundayMonday, unrilthe prcper adjustment was made."

ln ihe UnitedSBtés the general publicbecame aware ofthe reline with theDurchase ol Alaska fromRussia in l867As mentionlocarionotrhiidate line was srabitized as lhe I80rh meridianby (hPrime MeridianConference of 1884.

In the closingdecades of the nineteenth entury, burgeoni

366



seventh-day Sabbath latched omo the dateline enigma, rhen in rhe publicconvenient ruse for confusin8 rhe Sabbath issue, rhough at leasr somewere evidentlyhonestly confusedin rheirown minds as well.',

Ir is interestin8 to nore rhat shereas priorro 1867 rhere had beenani(les ¿bour (he Sabbarh on a round world in Th¿ Ad ¿nt Reti¿u arHer-ad,tt.Át}].atone year there were rhree.la The climaxcame four yea¡s1871, with twenry-onea¡-ticleson the subiecr ,,

The purpose ofrhis spare of adicles was ro clarifyrhe facr rhar droinser ring a.¿h,?rl¿rd¿y in crossins rhe Pa.iñ( ha. no ette( I on ,¿¿l time, d

faflrhdr rhose m¿king rhe journeyhave one week wirhonty six r atendarheir dire(lionofrraveliseasr ro west, or a week w¡rheighr ralendar d¿)s itgoing in the opposite directior.The solution ro rhe problem, accordinanicles, wasthatthe Bible requirementofasevenrh-day Sabbath can be¡ound wo¡ldwhen it is observed fromsunser ro s :unset,localrime, uherue

Lspeciallvnoreworthyis the prorracred series ol eighr lengrhltrani.les on rhe subje( r byJ. N. Andrews.fromMa1 30 roAugust 22. l8? twellas other writers, repearedly poinred out thar criricsofrhe Saru¡daywho substituted the more gene¡al sevenrh-parr-of-rimeconcepr for rspeci6c, Cod-appointed seventh day of each week faced thevery same dilhaving oneweek withonly sixdays ifgoingwesr, or a week wirheighr da

In the l¡ndof the MidnightSunAbove theArcticCircle (66" 33' norrh latirude)or below theAntarct

(66" 33' south latitude),observance of the Sabbath is complicatedby rhefora period of timeeach summe¡the sun remains above rhe horizon conwirhoutsetting, whilefor a comparable pe¡iod of time each winrerirbelowthehorizon withour rising.for several days, weeks, or months (d

upon latitude).MoslSe enth-dav Advenrists residingin rhe Ar(ri( begin rhe Sabb¿rrhese p€r iods of perperual lighror darkness ar rhe rime rhe run reacheq ipoint (i.e., its nadirFalways above the horizon in the summe¡ and bhorizon inthe winrer.l'Since the sun is never seen during the winrer, rhare.al(ularedandprinredin'sunserr¿bles"lorrheirrespecrivelocalesbegin rheirSabbath ar rhe rame hour as rhe lasr vis¡blesunse( (whrrh iswiththe Erst visiblesunset at rhe close of rhese periods).,,In so doing ththe Biblical evening-to-eveningrequirement to ihe actual earth-sun relaDepending onlatitude, the last visible winrersunset occurs abour Frid

ándrhel¿srvisiblesummersunseraboutFridalmidnighr.,'Srillorherwinrerwhenrhesunisnorrisible.employrherwilighttheory."Atcordpra( r¡( e. the S¿bbarh ¡s bordered br rhe rime berheen rwilighr(rhe dim¡nlight) andthe arnval ot fulldarkness.ú

In recent yearsa 6:00 r.¡.r.-to-6:00 p.¡,r. view for the observan€eofSabbeen suggested.,' ln order ro bring ¿bour Bre¿¡er uniryol pra((rce. rheEuropean Di\;sionof Sevenrh-da) Advenri\r\appoinred a srudy com

361



,withregard ro its frndings.Aftera February 28 to March l, 1980,Skodsborg, Denmark, the committee concludedthat froma study ofmaterialthe follo$ingpoints becoñeevident:"Evening"(Hebrew'¿r?ábeginningand rhe ending ol rhe thenrv-lout-hourday. Ever ransir ional r¿nod ( nor r¿inlrbetween lighl¿nd dar kness. wirhinevenis the most specific pointmarking thistransition.Thus the ctwenty-four-hourday (includingthe seventh-day Sabbath) is governephenomena. Since Ellen G. White,by both statements and practice, deher support after 1855 for sunser as the pointol úme that marls thand endin8 of the Sabbath, and since this has been the traditionaltepractice o[ Sevenrh-day Ad\enlisls.even rn Arcticregions. lheieaf6rmed runset to b€ the time for the beginning and endrngot S

However,h was recognized that the Biblicaldata do ofler somede6ning evening. makingittovertheperiodoldiminishinghghlprdarhneis.Consequenrly,forarea§$hererhisdiminishingotlighr.rvisiblesetiing of the sun, provides the observable natural phenoindicates the end of the tlvenry-four-hourday, it was recognized thasort of Sabbath-evening "bo¡der line"meets lhe spiritof the Biblicagiven in I-eviticus 23:32.The committee therefore recommended tiegions this period ofdiminishinglightbe used as a Suidelineforbeenaing rhe Sabbarh, rather rhan hxingupon an arbirr¿r¡.rigidrulmore. ir urged min¡s'erialworke' and l¿) mentbers Io respe(l onconscience, lookingwithgenuine Christianlove upon ihose who condifferin regard to ihe time forbeginning and ending the Sabbath,during the winter periodof darkness."

This arrangement may seem strange to people unaccustomed tArctic, butit is an entirelylogicalapplication of rhe Biblerequiremeven" to realityin the tand of the midnightsun. Fu¡thermore, itcontinunyin Sabbath observance based on n¿lu¡¿l phenomena, lithoeither arti6cial astronomitaltables or clocks.'I-hisarran8em€nt occasidil6cultyfor personsaccustomed to it than the more conventional proin the rest of the uorld.'"

The principlehas been aptly stated by a Ser€nth-day Adlentis"Godmade HisSabbath foraround world;and when the seventh dayin that round world,controlledby the sun that rules the day, it is thcountries and lands,to observe the Sabbath. "

NOTESI t{h¡D l¡ ¡h ¿ 'hr rqúrh n oi ümtsrh. kt, ,h¿, rhc un m¿) rru, h F. ¿, 'm.r "

vcc¡n minuFt

I,r.th,n

';?l¡ndf¡'rh^1app'u¡,herp."hrlmn¿nd,d'. p¡ürnBd^.1,,r'onÁi'¿pp'u.hr.dph) A l¡'on,rplo. on(. ulrdb',,'r' (oi 'hrc\.n'hd¿L \.bb¡'h h.ld 'hr n l¡t,o br ob*'\

¡round rh. world:*nh$nG in P¿r.r,m. trr h rtr lc.'n ¡r.,{dtdtRâ'oú \dbMtrHantd t

on¿n m,ñrd out rhc tdll¿o ul rhs ulor \.e la'.r¡mDl(.t"¡h\n(h'Hoh(.¡nrhcs¿l,b¡rhBPrlc?'' lrb 23,lhr6,p l?l.r l¡drlcr."lL'nnri'h.$orl,ltr'r.drDocn'l¿'¡h21. lrSn ¡h 'UnolL¿d.rorsol'.núd.,' aús ,r, 1337, p L .' D'rúr€d ú tiLh(mi'h,"1,m.un. R.,und §u'lrl,fi^zu,l). r 11, l8tsu D 6,14¡ Rob.r In odom. ¡l7I r., t¡m ldo'.i 70

368



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^llOkrdr clob.._ ln3. r , 1371. pp. r3,

o q99' .'p..r'.plr01, r23, r64:K H. qmd."From rh.Ed oi M¡b¡3.-Á.p.M¿) 16. 1963Smnh. I¡M¿&.ia Dir.m...' [¿n?. Nóv 13. 190r. o.6.I' Sir "thkBourdDLD.," Rlr,w.f.b 10. 1391.ó.37.|reñSldr. ^k¿r. lo' ¿ naD thúIin. qPinRf,dol rh. Philipp,n.kl¡rdr.F uruh sniü.- r'm.on. Roún¿ $o¡ld, ñM, G¡.l.lr¡ Num.reur ¡rü(16in rh.

^.i/wsurhr b ¡b¡. ¡h. ronfur.d ¿nd .ontutinc ar eum.nú ¿dv¡ñ.ed

rh.r.r.¡rhd¿v§¡bbaih.ror.rdmDl€:tr]¡hsmh,"Th.5¡bb¡rh'ñú(A¡u,"R.¡ionr,5.or9,1l13._D.f.ñ&otú.1'u¡¡irS¿¡;¿wCo.Mtrh..lulv lb.1367.o.7a: LH. W.cion.,. Ab¡vAIw.rld,r.b?3.1371.p35:r.I.Bü.1.r.'"Tumíñ¡'rrworldtp6d¿Dfrñ,-f.r.n2t.Andrs, _Solution of Prebl.ru R.l¡ünrto rh. D¿' Ur.,- I uh {. | 3?l , DD. I 7, lA:c W. Sbtr, -'^ CüV¡ 10, 1377.D {3:Un.h Sm¡th,'lm-@knrODisnún;_ ADnl4,l3)8,D,03, dd, 'Un ¿ll.dro,-Au¡9.1837,p:s05iC.B.Thompon.'fh.laa.000ofR. elai,onl{. oc¡.¡,r33s,pp 627,b23:L.a§ahlE,h ¡nd ü. c¡¡..d:r"abdl26 l xl6n 5

'' A. H. Hurihinr,_Th. S¿bbu ú," R.lm, I¿n. 6. 1313, p. l -1:Un¡h Smrh. "fh. s¡bb¿rhP.rim ,-ñ.,iu,S.D¡9,1362,DDl17,ll3ilNl¡urhhrouú,'Th.§.bbaüon¿Roundwoll.l8fi,DDl1?,lt3,Uri¡nSmirh,"HowCanürs¡bborhB.(.orrü.Non¡Pol.¡¡m.F.br¡ l. M. Aldri.h."\rtrb."¡.ru.lul\2. 1367. o 44. "Drlflr¡ol th€Tru¡h in s¿snah k. Mtrh.16. 1367. p.74. tn¡¡ smúh, 'wh;; Úa¡ ú. Ó:r B.sin,"Á.rfu.Apn¡ 2.1367:p.2olr) fv¡lwby l. N. AndFwr, ituludiñr¡ tFd en6 of .ilhrdil6, rd niñ by dlrr:utho

ro E:.h.riLkir rhn rnc hoE ¿ rÉ¡ñt. úd.. Nu áol¿n¡tñr a.oñeni6 ü. (ri6. bur th.lltu¿Lr rd '¡. mnm. úr bron'n6.. irtórd.d rh.nr.ftu .otud.Ebl¡ackmn ov.r rh. lnb'd

'-Or¡li#muniaüo;,rcm l,nn H oBdhl, w;{ No,dn Union (oS.vftún.rAdvñ¡lu.f.b 23, 1930 Th uma dn b. ..rlr ¿ 10.30 ^.¡ on fnd¿y b..¡us of úNoB.r ¡olRpü..nürrounrryórm.nmbn..r.n úouah i ¡k¡ hñ rhrd8h rhrFfmmB.r(loniiLud.5i, b Xir\.n. i. th..d (loncitud€ 301r¡ odom, oú. ./., D.20¡

r Thú e6, .v.r)"

h.r. .pphúb|., w6 ¡d\Ékd b' ü. Norlh.rnI ump.án DNñor , ommr'.1955. ¡Ír.r h¡vDr b..n Dreüi¡da €¡rl ¡r l95l b I(al onf.,.tu€¿nd union(ommnlñinNoi'E"ñi.lh;n ¡ru.Lb H Nordhcrrn ¡dd{{,-, Nor.mb.r,I97e.- lt TlrpIESEp ,ouo"'(ld.hrh.wordinaorrÉ,ommirt..minurd rhar rc,. tuh6.quenrl .ú.

'r T,itr¡x r ¡trh '.Frd ú ¡h. la¡ vú¡bl.run*'"m.$od or r(lorúqrh. Ümrb b.*ü.ñ-h,-,.r|inn".ffinrñ-ú, 'hin,h.a,dir R.-óo _s.D,9 lI lll:s N. Hsl.l,,Thr Midnicnr sun,"Aur2?, 1339, oo.53?. 553, Un¿h smnh,Ysun(ri fioBlcor n3.a H¡lL.ll¡rdsoi,h6órh,¿mrrLórv.¡em\ trh mrn¿n.nt End.nBño, th ol Lh. ArúoH Ér ú.v ¡.Dr r(ounr ot' uns^rnd run*r-dndú. b.i'nñ'nsand.ndins ol th. d¡y,¿nd Bh$rbru ü¡i m;oñ. rhouldbd* r dim.u[ bdo s.'¡ Frh c khn. b'.r 16? rm

369





GLOS S ARY



Glossary

N¿,r Deñnuon, siven below ¿re nol inrended lo in,ludelh'tull r¿ngeoldnrDnd v drrerm"li:red, bur árher rflar the:Pe, iñ( or §P« ial mr¿ntn8r ol rho§' rerms a( uled t¿nd ¿ppendtles of th€ Pre{enLvolume.

A@ad¿h Añ Anmaiform of Haggo.lah (\ee

AÍiAiúAn exlin.tsemiric l¿nsuaAe or th€M6opohñianr€gron, u*dby rhe Assyri¿ns

an¡,@i..1HavinEa sDirirualm.¿ninr or a*;*"referrms óúe hea,enlv lifeMadietalin'.mr.riiion"rlssáw in S.rioiure lhrftorhermea¡iings:h¡€ral, ¿llegon.al. ard LrcPolo8i(al¡rh. l,{D.úins to moralrlvor mord xre).

^;rhroDoino.úhi3nAltributionot human

rhané'or .ha;acterirics b cod.

antir;mi.EOD@lenBot{Cod\)law, u3uallvin rh.señe rh¿r tath ¿loi. bflnRs lalv¿¡onand ihat obedience to the Decalogue is unnec

^mn;h¡l U¡@non'cal:ot doubtÍulaurh€n_'u.ní ár au thorirv.ofcn ret ren.e ú made to a..r;ug or mat€ial lúownas "Old Te{¿m€na.á.r nh¡ .r "NéHT€{amentADGñDha.aimnái¡conlime when t.i(en ¿na táne or..L-".é:Th€ -old T$6memAD@rvph¿'rna,.ñ q¡mnlv.2lled"Am.noha"aid ii¿ludins I ¿nd I fudra¡. ToÉn, Iánd 2 Ma((abe ,a¡iiorherworrtnormallynolonger¿pp€¿r inPmGlhnLBibleúa nsladons, lhouqh the Kinq

l,mer verlion onnnallvi¡clud€d rhem.¡*¡¡.r¡" rh€ fórñ ót'l€cal3ar.m€nr thatixoreses ceneral trurh or óbliqarionbut doe§noi detait;pftrñ.Guses or inaicte lusüally)safttions Ge€ ¿l$ casuElr).arhl P.ú¡inino ro ú€ olaneB and sárs or''surn hea"eni tn ¿nciént tim. úe 5un andmoon kere al$ t€aGd a pa ot the rú¿l

,n Á¿ Monitroust.s€ndary ¡nim¿l .C uütic Theformof leF¿l sbkment (i...,

{ ement of law, úar deah wnáñd th€n soecial or mdividu¿tc..triúP.r¿n doe in. or rno. (duntn. In both ludaism an-;,nR w.'r..rDeni in law wredé6n.d l€eal reour€menlrrú:tionscu;enr in üen timeCibhurru Persns. esD«i¿ll)in in*rudionm th. fuhdam¿,n;k b€rore baolism.

códic; PluÉlol oda. a m¿nrorn r,(.on,r2{enuirh ¿ s.rol

u*delDfrEIvof rhok.opies

or.lasiol teiBú¿r aDeeáredGopd. PerBininsto the CópR (n

d.{énded from the ancienl inh@unrry,, úeir langüage..ullu

Conc¡e A ¡hor, widebd madeñ2rcrEl {ret(hedover a ur

crypb l*3J.$ lho pr¡Pb J*3 J.$ lho Pra.tcer.rellr and nor b) publrc avo¡bit3 12.000) An ¿nci€nt mea¡tn'*lA,.22 in.h8: oricinallbout ld ¡o i2 inches;orisin¿ll'hé árm from the end ofiheiti ilt"*.r¡e _sabbarh-da

2.ooo obiB wouldthereroreGBhiticDesimalinsorpenaintn

tansáq$ 3-poken ln Einiopia@nilnurinsa subfamilyol rtamily of lrnguages.o..Et ti.r De.reQr-relaunstod€.r€e: hcnce. sDe(ialisB'tde(rerak, parrulárlyp¿p¿l d

[email protected]'ndr(aLseirr€m;nror le$s ourlide Pa

112



'n€ .., , ,n th$e ha\eaoDéar€d Lhroüshourrhehi{órvol rhe (hur(h.daainrream {€forme6of ü;sixieenth century (e.A., Luthe,consid€r€dv¿riou3 r¿di.¿l reformeB,i¡cludincAnab¿D-trsts. as "enrhus,as .''

Equidcti¡lR€l¿tingro €trher oa rhe equrnoxesGpringor aurunn),khen nishr ¿nd d¿y areequ¿l in lenflhEr..tiuAdvoc¿Linqth€ supreme authorityol'he {,'e in.hur.frm,.r.ri

Es..ric lnlended ior or undeErmdby only a.hosen feH. ¿s ¿n inner group ot diriples orinniak ; eid orideas, derrines, lirerature,er

"Etiologi.tlnyth"The conreprLhaL¿ sory E(rea¡ed and told ¡o ¿$iqn oi ñek Lo a§,sn acaus. ror sme monume¡r, landmailq sti.uclur€, bound¿ry, et.er€rá.

Familirr MemlÉrsof a mvlri.¡l ¡ñá nD. h¡'anlinom¡án sect ot sixieenlh- andseven'tenLh-.enurvEuroDe whobeliéled úaLl¿wkas lom€ho;r€ rí.¡nno one's person¿l.el¡rióffhiD w¡h(;o.1.

F(,m.ririci¡mA m€úód ót B,blic¡l.r¡r'rmth,r §..1. r. .l,rsi(trnirs of S.'inrxr. inr.lirerarrparkrns (ai lute poems,' parabl€ ,

s,ying , el€gi.s.legend,¿nd

th¿r,,¡empu 16sion inan ert¿ to der¿rmine the on¡rna l rormand rh. ¡elarionlhiDóaúe lite and üoushr ót{h€period ro úe d€velopmenl or rhe h¡eBry

¡rdsa¿d¿¡ NonleE¿l lore of lud¿ism,,ncludinsanfrdote3, hietornala(ou nt.. ¿nd o,her illuslrr¿lions ót leg:l prin.iple .

Hdlat¿h (Hdla.iah)The anhoriz€d¿nd norm-¡'ne law ot les¡h reliAiouslite, based prindD¿llv uDon rhe Mosai. lawbperher wilhrhebosi-BrbhcalR¿bb'nrc rodei 5na rnrerpreta'

HúidimA belief rhal€mDhüizes iovaulsor-rh,n.Í,n 'mmrnenr cod hv m.-b;'; "r, *dot ler¡h mvfucs rha, or¡qínaredin Pol¿nd inthe eishkenrh.€nlurt'.

I-¿9" D.iThe rmag€ of Cod (C€n. l:26.27).,r'lld¡ioD2i Imn:rionol (;.xlIrl.rdicüoDAn otlicialprohib¡iunorrerraint.Intcreta@ ¡l Ol, relatina ro,or beins rhe

Deriodót eve¡al Lenruries bers€en rhe.ombol ,on ol rh. l,{ .,nonr2l h.o[ .r rh. óldTetumenrand rhe *rninFofrh€bools ofrheNewTesañem.K.ritqA nomadic or seminomadi. úibe ofsmnhs. who in thé lárer hálf óf th¿ re..n.lmillenniumB.c. ¿DDear o h¿ve m¿de theirl,\el,hóó.Ias me'¡l araarrmen:n.l I've.l'n rhcnorlhern p¿n ollhe Sinai Peninrula

Kiddu.b cüp lnJudakm. used during¿ bene-

the Sabbath or a fefival.Lviate A curom ot üe lews in Biblicalúmes bywhich a d€ad man's brorher was obliAatedtomar.y rhe widowif there were ¡o eN.

espe(iallysa)in8s ¿trnbuled lo l$Me@log,A Gle'idarofrh€mon,h

MorothetumBe¡iefthat theré is onlütr.¡ One iniriaEd i¡Lothe mt €NiDbr.A brish¡(loud ruppGeilh

Sods or Aoddesses ¿pp€aring onaur¿ of3plendor about anr petro

Ogdcd Th. number eight, or añri€sol€ishLIn Lhe early Chr isti.er1,inCnorrn h.reri.r ref.''Osdo,d' in rheir ¿nrim¿lrer ñyrVal¿nli¡iani,e

.had an oidoa

rnd: Dod..¡.t inihc¡r <vq,di'ñrostu. Poftry rr¿smenú ¿onhinin

Peúreontad Bard on frlo;ipe¿n.ienr rrem ot(a¡end¿(ion sui,lf,.n rÍrrur.rltrmn 64, -.t,v n

PIiiloH.ll.nr¡.Ie;kh nhJosontir.tri,Lh. lilF¿i20 R:..^ n l0Phyl¡.rery Ei¡¡€rof LEo sm¿ll l

holdinF slipsinrriptedwirh S. ¿s€ ione i§ f¿sEned snh le¿rherlñ;6e,¡l "n¿ nncro,he lrl' zrmor ConiervaiveleBRh ñen duriDr¿ver on keetda\s

(se€D€ul.6:Pi¡¡ (Di et) A Hebre; verbalformrh

the'meaninq of rhe word.PElepti. Ot, relaring¡o, or €xend

lepsn, i.e.,,n .iparionoa¿n €venrDroleosú.an be Lhe des.ribins oli¡len¿ Dla.e belore trcould h"ave¡her¿aiinlola fu,ureevenr a{itir

Peud6¡ñ.rhtA ,r.trn ol e,rle'".1"á.i,á,h.Bifl,.l.,"ónórDha. eme oa which wcre rals€hh'bh.¿l ch¿r¿ccÁ. (S€€ ¿ls Apo

PuDi. TheNorthwest Semitic ¿ncien¡ C,rh¿g., a di¿le« ol Psrniv.d trnril¿ ^D 50O

Quadri8r ln an.ientRome, ¿'ho-sd ¡;sn tlvfñur hñrG(:hrc,(

Que¡lodeiú;Perhinins to ob*rvPasever .elebration on the basisreenth of Nn¡n 2s the dá whenl¿mb w,s krlled. In€¿rly Chnsti¿nChristi¿ns who.€lebracd Lhei¡memorationof chrisf s death andon rh€ b¿sis ol ,hh soñ ol r«lalled Qu¿rodecrmans ('Foufl.en

QuotidiúDaily;r€(urins €v€rr dordin:n.

¿¿áó¿, l; ludañm,Hasidi. rabbiR.bh.).Red¡.bB EdnorFrhGe whoarrrn

f.rm lor ntrhli.,ñnSa(oph¡*ü's Amons rh€ an.'€nr

Romant. a limerón€ .omn orinsftib¿dand eláboÉtélv órnane

s¡E¡p The golernorof j provinc

z7z



. . .S¿l¿ S.ri..¡r¿ Th. fámou Prot.lamDrin.iDI.

.nun.i,r.d hv I nrh.. of "Th. Bihl€':n.lil'.§o..riolo,Pen¡ióins to, or the rudy oi ¿lvatioHp.(iallythe slvation b.li.v.d in

Chrnri,nrh6lóñ i. h,v. hén a..omnlnh.d(hrouEh Iesus cl.kt.spiDú'D;thJ.wkh ptulosph.r 11632.167?)*hoburhr ¡h4 rh.re ú but one 'rhnrctrblr¡n.(,(ód (or N¿tur), havins inñnirc¿tr.ibu¡. otuhi(honlyúousht and axtenlion

sv¡cEti.d. combinin or r€con.ilinsdiff.rinr'b€l,.f o. Dracti.. ü rcl'Eion.Dh'foeDh\.€i.etÚ., or an ¿r.Dpt to e'¡fdr i¡uch .dmprc-

luaaisñ, a as . s¡U8úifcP.ft¿ining ro Ug¡ri¡,ral. ne¿r theM.di.rranean.syria (near the mod.rn Rasvastlv immlÚrCenznn.touna. Fr¡qu.nd,rhe kmlor th. ¿n.i.nr S.miri( l¡nquaUsarir,

U¡cl¡lD.lisnáü¡Eor per¡ir,nl,rR., round.d l.tr iukd ¡GRI¿nd tlún manurripsband 900 ('(¿piul ldt B).

V.m.l ouiro:O..ur ¡bour Mrh. rsolim6 .h.n ¡ h€ un .rosm¡kinAniAh¡¡nd d¿y of eqparts of the crrü

374



S CRIPTUREINDEX



S criptureIndex

GENESTS

3l:1.1, li. -. - -- 24.2531,1, ........ ... .... 29, 33, 343l 16 ...... .... 3.1, 36.

'33l:17 ............... 22. 23. 21, 32,,,,....,,,,''',,,,,,,....35,36,37

34:21 ......... ... ........ 33, 9554:23 .... . -- -. 5335 2 ......... .24, 25, 29, 33

I,FJ/ITICUS

20:20 ----.29:1.9 --.

1 SA2l:1.6 -. --

2 KÍ

Jl¡:¡3 ............ 34.35, 36. 5l

2 CHRO

16:5 ..... .......... .. 26l6:5, 22, 29 ............ -...... 2716,15. 1.1, 26, 27 - . .. 10216,22...... ........ .. .. 26t6:22, 23 . .... - -....... 27

l6:2J .... .... ?5. 26, 27. 51lri:23,25 --....... --- 29, 316:25, 25, ,6, 29 -. . 27lc:2:1, 29, 30 ...... ..... 27l{j,25.. ................. 2¡i, 2716:25,26 ...... ...... 2616:26 ....... ........ 2tl6:?6, 27, 2 1. 30 ....... -. 2716 23 ...... ..... 26. 27. 3016 21r .......... .. ...... 26, 10216:30. ----- .. 2620:2 ... .......... .. ---. :3.120:8 .... - ?5. :9, 3l), :J2

55. .19. 72. 3á20 r l0 ........ ........ ... 2n220 3. 10, ll .. .. ... ,I9

l3:.I .. ---------23:l-:r..... .......

NEHE<)t4 ..l3:17, l¡r ...

DCCLEl1:2 ... ...

ISA

46

''''',,,, 29

DEUTERONOMY5:12 .... --- ?5. 30, 31, 32

................. ... 33 31, 495:12, 14. 15 ... ....... r9,,12. 15 . --. ---- . 315,l3 ----. - ... 13 13. 11 . ............... ... 325,14...... ---.. 2L ¡1, lr2

5:11, l5 ... ... .............. 3l5:15 ....... -. 31.32,293,:15. 16 ---. --.- - 7:l7:3. 0, l2 ......... ....... ... 3399. ll. li ............... .. 3¡

376

20:9 .. .... -.- --... . 2920:9. l0 .. ....... ...... 21, 4920:10 21, 29, 32, 3:r, 127,235:0:ll .......... . 2 . 23. 21, 21).. ............ 32. 35,ir822016 ... ......................... 3523 12 ...... ........ .. 33

56:,i6:1 ----561i .............. .li3,l2.. .53:13 ... ...58:l:1. 14 .li¡i:23 -

JER7 l 3, 30 ...ri 27 ........ .23 212i:21.22,24ill::ll.. ...

LAMENI 7 ............. .2 t, 21. 2.¿ ..9:6 ----



, . ...... .......... ...20:20.............. ............ x6.5022:8,?6.............................5023:33 ....... ............ ... ..... 50.1.1:24 ..... ... ..... ....... .. 504r:t7........ ..... . 50, 5r, 3334611.4, l2 ....... .. ....16:3 ......... .....' r¡osEA?:11... ........ ... ......45, 162ll, r3 ... . ........... {5,462 l3 ............ ... ........ ........ .16

AMOSs,5 .. ............,.............1. {5MA'T'I'HEW

5,17................ ......... .... 91ll 23 .......... .. ......... ..... 3.1{t2:2......---.,

, ... ..... .... , 103, 3354:33 ........... ..... ............ 974,45.......................---_ 916:l ..... .......................... 956:2 ... ... ........... ...... ...... 956:5 ..... ...... ........ ...... 96, 127I22 ........ ...... .. .... .. t2ll3 lrllT.... .... .............. 93l3r¡4 ................... ...- _ 9913:17 .... ........... ..... ...... 99r3:12 ....................___-. 92I3:33 ...... ............. .. .... l2l2l:3-36 ..... ... ....... ...... 1022120,

?t ........ ..... ....... t0223:54 ..... .................... ll7, ll323:55 24 t .......................... 10423:56 .............. .... ..... It824:21 ... ........ ....... . ... ltg24:27 ........ ..... .............. ll9?.r:39, .10 . ...... .. ........ l1924:46,.t7 .... ............ .... ll9

JOHN5:19 ........ ................. .. 995:t6 ....................

16:10 ..... .....l6:12... ............16:13.. .. .........¡7:l ...............lt:1, 10, 17 ...... ...l7:2 ............... ........l7:2,3 . . ......... --.174 ............l7 t2 ............... ...l¡]13,,,,'''''''',,....l3:,1 .... ............ ....r¡r:4, I9 ....... ......l3:3 .......... ........l3:19 .......... .... .l9:3 ............ .......l9: r, ¡0 ......... . ..19:10 .............. ...?0:6............... .....207 12...... .20,16 .................21,?0...,. . ......2t:24 .............25:3 ........ ..........26:22................. .

l5:22 ..............

7:12 ............ . .. ..I 1:13 ............ ......

l,l:5

I CORINTHI

l2:12........... ............. .... 9316:?¡ ............ .... l:I20:19 ... ....... ....... .. l2l

23:23 .. ..... .... .......... 96?1:1-3 .... .... ... ....... ll8,,r:4.36..... ...... ....... 10224:20 ...... .............. 102, 23027:56 ................ ........... ... I l62716t ........... ...... . .... l1627:62 66 .... ....... .......... l1623:5, 6 ............23:3 ,,,,, ''''',,,,,,.,,,, ''' .. l1323:9 ,,, '''' ....... ,,,,,,,,,, ll3

MARX

2:24 ... ...... ............. . 95

221 32 9b, 27q

3:4 ........... ............ .... 933:14 ............ ...... ....... ¡16

13:5,37 .. .............. .. .... 10213:13 ..... ........... 102l5:12.............. . .. 105, ll5l5:.1:]... '',,,,,,,,,, ... 116I5:47.................. ........ ll5r62..........-.llir6. ....... ....... ...... ll516:9 .... .. .......... 116r6:10.. .......-_ld:ll .... ............ ........ ll6l6:l,L.. ................ ... lr6

20:1 .................................. 12020:2............................... tr020:a............................. 12020:10.... ..... ...... .......... l2l?0:15 ..... .............. ....... l2l20:17...................... ....... l2l20:19 .......... .... ... ..... l2l20:20 ........ ..........- - ... l2l

20:25 .............. .... ..... lrt20:28 '' ,,,...... ',,,,,,,,, l2l2l:l3 .... .... ..... ........... l?22l:2. ..............................1202l:20................. ... 1202l:2.1 ... ............. -- 1202l:35 ........ ............ ........ 120

ACT§l:12........... ............ 7.1, I063:2t ................ ... ....... .. 3605:I6,,,,''''',,,,.... ''''' .... 1065:26. ..... ................... 1065:42 ........ ......................... 107

5:43..............................107

5:7 3............. ....Il:26 .......... ..........

l6:2 ............ ............

CALATIAI 19 ......................

coLo§sta2,14-1,...... ........2:l? .... ............

1 PETDR

R¡YELATT

l:5...... .............. .l:9, l0 ...... ... 1212

1l:15 19..................14 6, 7 ............ ....:7 ............ ............ .. .. 134

l¡:5 ..---- ---- 106I3:l .14, ,I2, 44 .... ..... 13.1I4: t .......,..................... I07. 134





GENERALINDEX



General lndex

A

Addréss to th€ Chri3tiúNobi¡ityof th€ C€m.nNation (Lxrher),2lri

Adomnú(bD{r¿pherolColumbd)lS'lAdv€¡lAwakei¡nt(lgth.enr) in q¡L€ri.aS/,

AdrcntHarbinger:Bate's Sabbalh 2iictcs in,357

Advetrt Rériew, The: its hgñnnrg, 359

Adv.nrRevi€wad §abb¡th H€rald, The, 367Advenrist Révies.25 IAr¡iffrúé I€vs lDiunr.iLr,l 1,a;á¡nsr rhe f.ss,Cor.eñitrg th. sabbarh (.r r

of o¡'n¡ "\r 156AEiculluElwork: tu.L,'rl,,enon S¿bb¿th, eq-temtrr€d un Sdl'l¡Lh.328

Ahimcl«hsJ.e I.rnple bre¿.] ',, Dr\id.glAhnr,.M2d,.Il5 3 tliAkiba:his rul;.75. ,6. 83

on , ir. um.nion. 75Aksuñ:Christianirv in- l7.t

aorerunn€r út Lriiolir.ltlc¡hhr'h ¡n,lS"n.h\'ohs. dn,r i', l8i

Al¡nof Lilleverbal anact agrirNtWaldcnses,208

Alexúderof Hsl€s, 205

alm¡s€sr Lnruleml)r\ eJrh rnro¡omicalbible,312Alopo:,r'irrlrn Chrn¿. liqalvare, Frañi3.o:mÁionto ErhiupiJ,lx0Am,hiti...l¿ci.e.on.nrdir.D€ rt r.imú\1. 209Ambms€,138, 238An€IicanHebrew (le$nh iournal),267Anos: s,bharh h. 4.1-,14,A¡abaptists: and rhe Sabbalh, 22(l222

Andr.eius: anti.sabbarh Do\niAndre%, lohn Nevir3::rh.lc

in Tr,nqtlv:¡i:224in'eniqa;on ol beRrnnins otn¡ §,hl,rh ¡, ¡rrr¡',c\ i0iepr es€nraare rú 5r\entl'Dr

Sall,ath history.lasi.,251,krnmps onSdbbdth- lo;Anrlica;s:po{ri.".n sJbbrth

A¡erü¡ ofAlessdria:ñ' \rAnENi.€reF¡th€a. 347Arthótogy(\'rlent: €qu€nce.

a¡tiochus Epiph¡n.s:and Salews uppri$éd l,\ ri2, 64

Atrliehu3t Epiphú€sr rurhor

AñtimhxVIISid.t s. {i3

alriñn:e nr¡ñr'i,nhr \"hr,"a;..rvDl¿: '1he r,r.r',.r¿\'Ahcry'üalbmLs LNI ) \,h.

F¡'.'1. of rhe ADol.r ,17(;l,sDrt dr PeLerl rr?

Apollá:ir §1nrsñAúciñr Ro's

Ai,ostol¡.Ca¡on , li:i lt¡,. lapó3rol¡. Consritu(ions(pi

Sabb¿th and 5únda), li32.1-325. 329. 530. 34lJA poetol ic Tr.ditio¡( H r ppul)AquitrG,Thomas, 20t 206

de\eluDed Sun.l¿r oL'rr\r

Arméni¡n Urialés: efubhhmAmstrorg,G.m€r Ted, 25.1

380



r ¡enes .Arl.kBolt,Bishop, ?rlqAsochia (Gal¡le)rrtr¿.ked ñn SJbbrLh, 61Askriue of Arose., Bishop, 152. l2jA3lrclogir.]wek: in Rom¡n Empne.308.l0S4írclosy:in Hell€nÉr,. dxecl2

infi"e;.ein l\er.rn L,"l\1lil.3l.tArhúr.¡u3,Bishop, 112. 174Alhmsius A¡aohor¡lErhiuDid rcxr)-180Aronem.trt, Day'or:,,tr.ri"s.ñn. 7s

Auxsburser, Dani.l,?18, 219,220cnd Súnda\l€eoinc, lrl0. l9l. 1rl2fle\ib, ,§ of roiship ri,ruirrme,,,\,lqarcsurredion rc^wn tor Sundrlleepins. 142

AusüsriD€of Hippo,q1nAuEüstür. Eñp¿ror ofRome. l0 , l¡0. 31.1

B

Babvlon:t¡llñf to vedo.Peri¿, l¡ tsimboIzrnp chui hr. re erLiñs iudA'e',r.hour m€srage. 353

BabyloniúrplJnerrD tnem. 3l IsrxdRe\n' rl LñunLinsnr€m (huur) 3l'l/ñdirL¿l1e¿r, 1ll, 3¡2.

Bá.chidr rS¿bbarh dal d,Lrt .ñn lon¿rhrn,6lEac.hioc.hi,Sduele, 3.13, 348BecL lro, 2r0, 2? l, 274Ball,Bry¿n w,,239BúDfield,Thonas, 218Band, B¡shop:.r' S¿bb¡rhkeeprnt rr rlnlr¡

BarlokrtEw¡r:IesÉh

prF(u'iu"..l1É

Bam;b$, b¡. i31. t42,l4lBamábas: and Paul at .l€rusalem confeien.e,

I l0B.rnstl¡s ofAl€xándria.330. 350

jovot kecping ihc cighthday, 323sxn.l¡r rcteren..s. 317

Barrh, IGrl:neo'orthodoxtheol(,sr on S¿üLarh,280 21J4, r92.300

Bartholomr,, Bishop, 177a,@s,loseph, 2i0, :i2

.ñnL;rri,,n',, {,1\.",inn244

cor.elatio¡ ol Sabbarh and heavenlt \an.tuarI.35,1-355nlentiñes "nrarkol the beast.' 356oalers ¡ddnional concepts,lia2,154,357 360.

362Sabbarh theol(,g1, 352-355\ne?k.r í Szbbath conii.en.es. 249

B¡variút¡ws, on sund¿,kipinHIqg

B€re.: Sabbath n, 109

B€renicc ("^lernf Herud rhr \'nu"8cB€rmudtt,lco, 180. llrl.lniBemard. lacqucs, 218, 219aeñzrd,-Ric_hard:JJ\ñ.¿res s,n¡

tarianism, 236.237

Brae, Coder,97, l0lBiblé Advdal€:Bdrc SJI'brLh ¡ru.lBietenh¡rdt:sa . .Dsmi. andDe

nré,.ins to Sabbath. 59

¡irr.r.n..'s herween Z¡dokne Do(BouI úf lul,il.cs.6lBlum.trkrú¿8., un l',,lri7inqLu,ieBobiénsis, Cod€x, l15

Bond, Ahva.l,C,,2iC. 2l)08m[ of Spofr(l¿m< ¡) Lnn'1e

§,hlD,:ritrnnm 2i22lJ3Bórcvnz,Euqen.8.,2t6Bownd.Ni.hóla ,23rr,¿11,237, l5r

rrrop¿srrron ut rrdn§fcr theu . 21B.;bo¡r;e, Thophilus,2r4

¿"r"".cñi r.\.irrhJ¿r S:bb¿th 2Jask.d ro recanl, 238

Bre¡hnr ot breadr at Trud', l2l_12+

Bruc€, F, f., q8 122. l2l, r3iatrber, Marin:wiungs uns¿bbJth

Bu.e¡, Marin:on rri.l sunda,v o?17-?18,220, 226

Budsé. E. A, Wallis,176Bull"M¡n,Rudolf,2¡lBumr off€dng(s):on sabbath, 5¡. 34

c

c¡¡.ndfu(sr: ^r Jub,lees. 33b

I'rurun"lol LireEssrne\. l16dd.;;inauon"l ddc§. 76

cállistus, Bishóp,ll7¿..rEe aor S¡bb¿rh i;{.l3H

Calv¡r,Iohn: a,L'lB¿rth in ¿8r§"h8,,h r30-232

¿nd le{etr,n dEaxréen,ent on s¿Sabbath Su¡dat theoloxv, 215, 21C Doñüis (L¿s ,,i §undr r.200

cúon; Peñiientüles L.{Í(hr,nhAlexa¡dria),169

C noñ, Coltetionof. S¿r ¡'¿,¡¿ .\'¿gCaeirul.(Rudolfuf tlourscr, 202C.iilul¿(Thcodullol Orl€an.l. 2n2c,il..rl' ardÉz.i r'r,risr.n S:

381



,C¡ssim, loh¡, 117,310

.u{oñ:of monl . l70.l7l194, 195Care.hismus Romnus: rheol^qr.¿l pvsirionof

§,,"¡,. "ñ',h'D,nC:LholiaChu r(h. 281c€lsuÍhÁ Dlaneh; ladde,, 314

.éhi. chur;h: srhhdrh n,. 19.1.1 5

C.remoni¡l§.bb.ths, J ish s¿. s,bbarhs,

Cerul¡rius, Mich.el,197Chafer, L. S"289Cbappiús, J€ú, 2lqCharhmacn : ¡rtelnutu en

etecuun ;f Purt¿n trom AnSlkJ'rChur.h.

Chitdéb€rr tl: ldk prohtbtr,ns Súnd¿l wurl,l98Cnrisl-5¿ ksu' Chr¡t.hri*.ñ¿lihes¡bbath rPres.otr) 162

ChristimPücha. S¿¿ Easter (Sundav)Christi¡nnvTod.v rmdsaz'ñe), 28bchn$obsí or thé NeciT€sramert,The lcullChrc¡icles,Imd U: Sabbarh in, 52ChnsGtom.loh¡, 144, 154, 238, 129

Church Councils:Chalce.lo., 162

orbra MitmJq.177

l-aodicea,lt5, 196. 329

Ma.on. Sffond. 198

Qurnbelt, lr'1, Ib2ch;fthDoEmatict. B¿rLh 280cl¡trr.h Hi;ionof Brit¡itrtFullerr, 237chur.hof lrsuA Ch.istoft¡k..d:vSrints, 291cnruñ.¡.Ínñ.ll0 157 l7U 171.221,32q

n r,om «,¡áemned. ¡3,.rrñDrionot Cenliles be.ome (:hrnLi¿nI 14

"".,1,,"r.. ehrr,on Mohrerve¿ bv Wald€nses. 209on sabbat( 75, r0lCillof Ood (ALgurine),l9l

cl¡;l@ad.ñ: on §¡blxLl,140

''c.nfcsn,n óf Faith- 18¡

cleñmt of Ai.x¡ndri..3.16. 350ClmentincReog¡nions, l15Clifford, §irt¡vis,2r)9

cohú, He;manr:§et toundlud¿sm rhiñk,ns,269, 271

cob;iús 216r b,bliosr¿phl

Corlerences (Cassian): on ñ"Confére¡.es"of 1848: sanctu

Coñs¿qárionalists, 5itcon;adi L, R,,221,251,16lConst¡ntiDqcofttitütioEof,

Constotine the G@ 330hk Sundav la§" edicr, 152,CoBtituüor;fthe HolyApoConl3ns II,Emp.ror, 162Corú¡ ludae3 (lsidore),lqlCmvkáre, F. C,, l2J, 162

Copti.Chnsri;3, Egypl¡an.l

Corinth,Sabb.th in, 109cosmi. week. 73. 143

S¿¿ ¿¡¿ Creation weekC¡nEtl.RGwellf,. 14?

dnd s;venth Dr i]¿pur cemee¡nHi 2s22ri.l¿s in n¿,tr¿. 255

councib. s.¿ Church councilCra¡s. 125Cr.nfeld,C. e, 8,.98, l14. lcmer. Thoms. Archbisho

,nnu¿n.€ on.hance DaSabCr.uts¡ld,val.ntin"erre5pon

á¡d sa¡barh. 279, 289. 295.covenamberween Co<land

343earh rheolocvof. 142 la3."l,,,Dnsh,niús"l,l,arh.271Cr€.tiorv¿h h leeish an

Cósid, O. R. L,,25?, 355, 3

crypto-Jews:ñ,r J€k¡h \eHemúDher€.244

Cullúam,Osc¡r: rheolosrotCuh ofSol lúvi.rue,The lH¿

Cyril,Archbisl¡opof AlexarCirilll. 175cinrrril,175.r 76

D

Düiusr, «i¡sr hE [r¿Áur¡"¡

382



, . . ,Dai.Sb (Vilkrnep¿riodK¿l).3s¡. 35b

D«.looerSabbath dal UI.278, 282. 296. 301335. t38 339

nd náiled ró .ross. 353D.ft¡ceof th¡lmosr An i€ md Ssr€d

OrdiM.éof Cods. rh€ S¡hb¡.h Day,ADeH@,RictÉrdw" 290

Dello¡.C,:.n lnou¡itiuniñD.i5ónme.t.ldlné-ér;rnc 61

Deuiercnom¡c Decalogue,27q, 282, 2Aln ui¿mrññi.l.w-l0lDc*in(T€vin,,Sy;od ot, 162DidoEüerith Tiypl¡o(lun'n)l4l, l1lDiamÉr. Srnod of. l6n, lÁl

Did.che rmdnudl), Ion

Lord\dar.347'348. 350Did.sc¡lia,'l 7 5 , 179, 182Did*.li2Apostolorun (nr¡nus.ripF)162 161

Dilrhév,Wilhrlm,272

DiónvriurB Szlibi. 156Dispúbriotrofsersius tl¡e Slrlirrágaitur 'Jú,hc. 156Dis¡Doointñent ofo.( 2?. 1844:

rhé;rnsdrdne, sence on en«ud rulluk,ns,257,l54.ctt.lq6

Dirprnstiorali3ó,292Dkprreion.5¿¿ Di¿sporaDisaerEtionasainst héléke (A¡¿{¿siu 1,llilDivineresr: n' impliL¿Lions 296.2c7Ddtinemd Coven¡Dts.The lMurmon).29¡Detri¡eof the Sabbath, Thé (Boud):ns

inÉúen.e. 230-232Dodd, C. H., 100, 106.333Dol.h€ll.: úililaryeremptiDn ol.1.§s, 62,63Dominiourdé Mo¡bousr.219Domid;.ll7DuÁ;¡or,C. w.' 127 r{3rtrrn¿ or I¡n.r.r ?r,)1

E

Ede. (Sundav.), 126-127,3.18, 350

E6Erd ofB.thnn¿. 208Ec.lesir3ti.alHi3tory(Lu.ius),218

(s..r¿r.r S.hDlani.ur, 194

-Educ¡tior ofthe Cl€rsy lvaurur:Ed*.rde,Jonarhú, 153Esypli Chur.h Ord.r, l7c,179Eichcd.v mork€t wet. 508EiEtuh lay: d. c',dk$ ¡' e. b3. l9l

¿s ñr{d of Leet.203, J2c.147

early rheoloFy;f,143

;arlLeihold¿\s. 309El€¿s b€n Aa;áh, 76Elel)hdtineJesúh g¡, 'úon 62El€phanriDe.SyenérAr¿rn¿ic p¿plriElihuon üé§ábh2lhr Se\enth D¿r B

36t

f,liabirhan seíleñért.210, 232E&3i, Ardreas:i¡au,auration ot Sab

Sabbath w.nings ol,224

Eii;¡l€ofBrñ¡b.e(¿ntr.Jud¿ic,. 14

Erub, ?4, 81, 82

Essen.s, 74, 75, 326, 335abr,.ances oi 336 33t

Erymologiés(lsidore),l9l. 192

.elebr2rnrn aorbiddenbvChurch óf]n Didah¿, 34arn Eglpr. l7l. 173sunJ¡\,cl.h'iri.n159w2ld.;ses'ünl,élief in.208

Eüsebius. ¡35. l1l.172. 318, 329EuthathiN,162, 176, lt7, 185

Exp¡itún of t[€ Typic¡¡úd ASúrctu¡rv,... A¡ (Bate.), 360

r"ki.l:S,6hx,h iñ 50-tl

F

Facle¡heim, EmilL"275F.lsshas,74, 75. 174

F¡r€|, Guill¡ume'2 l8-2 l9

383



t52.ont0vesr ol S¡bbrth. 3:-)9-:l:10

r(r'ni¡rá¡iuñf .'pp,'iIred.'it,drls hr abolúhrrl.216ol ba,l{ v hrrvcat 32li

Fdñ. N.gd ('La(nlrrtr'n,lrhe I\insi').l.rh¡"pi.. 17\

rir¡ s¡ Adoñonilioñe.D. rPs(Idn.Epl'r,'rnr).t5{

Finl¡nd:S¿bb,ih obserraa(. t¡, ,125¡ Apolo8y67 du:¡rn \hí.r). t10..lllFi¡rl d.yofúr w.ck, :l4t

in tiarrhes I ll; lam..iing¡l tr.al, 122 ¡2,1DIlern¡¡¡collr.rn»on, 12.¡- 2¡re§urrectio¡ol Ohri§,I 15. 290

Fisch€r. Andr.$. 21. 22

rmkel,l¡.h.ri.hrn rkli',si,lri aer\. rrr

Fruñnriurof Tyr., l7rFue¡k. CofthlinoPon.¿ d.lLl2: .123 22r;Ful¡.rof Ch.rE€r, lgliFullcr,Thoñ$ 2ir ¡. 2ll7Furbity, Guy, ? 18.,.r l9

G

Gúbl€,S¡mu.l ld.lter, 29 IG¡te of Pr¡teFTh€ N.*Union Pr.vér6óoL.

21\Gt€riút,W.,285. n7Gcmr¡lCo¡f.r...ér \t'nn<ir¡,lrrs€(\ron

''Gc&ralmÉri¡ss.' \2. \¡b¡,¡rh ¡,¡n[1en¡.G€últ. llPr€nca T,.IIrll1

Giovúni?¡¡mol.. lstrCl¡il,O3*.1d, 2¡, 22God Meu Man:ATh.olos of rh. Sabb¡th.nd

S..ord Adv.Dr(Kur,;: h0

[email protected]: Datürcof, oGEt Coñrrcv.rsv. Tb. t\\'l,ncGru. S.hbm of f054,l,riCrel S«ord Adv.nlAw¡kcniin r\meri.a J¿¿ \lilterne'

CEnhom, Ricfard:arhcareharh 236

Gregory lX:dRr€c lor\un¡1,'\Grqory of Nylia,lq4. 't:5Grcsoryof Tour., lq¡, lgcGr.ior, th. Grc.t.¡ql. lS2, lGrutrf.ld,Isido¡, 2li8Gui¡1.ú8. de R.nn ., 206Gurüdn, ftnArhtr .tltrrl,Gusr¡vu3 lIAdolphus,Ki¡st 2Tusr.vus ¡ V.s, Xinc, 2 5Guo¡od,W.. ll0 -

H

, lx\s srbb¿rhl¿rp'nx. l lri

H.Íñ,F. B., 3iiH.l.khrsrbh:th r"l.sn, 7r.7,Hd¡,D. P., 2i3tl.lsb.rEh.,Gdlo( tl,, I39HúptotrCoürt C-rf.E¿.., ,.,'H.nin.,Jo*bGn, t2. Hl. xj

H.nk.L Rend.l.3l¡H.El.CÉrh.rdF.. 2 tH8idilh,270, 272'173H..I¡na. otr S.bt¡tb. S.. r¡hh.H.le¡r l3l)H.ll.ni ti. Miüabñ,3l¡,318Helle BticDeriodrsJlnr¿rh ul/\H.n¡€quin of L¡nEl.rdc, ¡,,t,H.nryot Aur.rc:€,.l€r.h'r,,1

H.ri¡g,J., ¡25

H.sch.¡, Abnh.mlú hu., ?;i.., ' ct,n.et, ña l,¡¡fincs' unx(,u'ei. l \ ',t\.,1 h,,1'?iHipp.rhu.,3ll{1,-'Hirpolylus,l3;, , tx, t2lHirxh,Suo¡ R¡Dh&|.::tit- .-Hilror¡. t¡usiacr(p¿ .ntl",r¡Hir¡oryofú.S¡bb.ü.DdF¡rlrD(\i¡,lre\n.2ir. lll,l

384



lPleudo-Arhanrsius) th{lHomilie(ADhrih¿rr.151Hobili€..8¡mrrh.Jew, (chrysonom), t54(ldcobot serur), I5¡lHoD¡1, Tlo ¡9.í¡rr.beJ4¡ (rsaa. oa Anuo.b).HoDo.iu.:law ol 153. 154Hope of fsrel, 5§ A Tr¡.r showinq th.r th¿

§revénth Dáy Shou¡d Be Observidat rh.S¡bb¡rh, Th¡ {Prebter_ 2a¡l

Hose¡: Sabbarh in, 45 46Hour3: equrnn.nal, 3tl] ¡uirfel.lr,Chrisloph€n hú ed(r imoosinsÁn.to¡ SabbalhLeaDinú225Huñ2.Ittr

Hym¡for S¡turd.v VesE¡s iAbeldr.tl20rHyrc¡¡u3..loh¡,6\I

I md Thou (Buber): ils iDDacro¡ tewtrhrheolo$, 272

Ibmhim,an;atr ibn: nruBionsol. l8tIgr.iimEpistles: on Sabbdlh observa¡ce, t5ltgmriu ,Biihop,325, 348.1iU

India, Cb¡isri.nirvin, 160

Irquisi.ior, l6l,209, 244lnquisition¡r Co., Tl¡e (Dellon).tbtInsabb.ri.5.¿ Waldensestnstitu@s of ineChístiu Rel¡rioD(Cah,¡). 220lúetitutesof .he Cmobia {C¿ir¿ n ), I 7nI¡tern.tionálBibleSlud€nk A$ociarionlrrho

¿h wrLneses), ?91.292¡ntemtionaldate liú.,3hatun.ion ór 165 167

lrtematior¿lP.iú. Me¡i.lianCo,f¿ren.¡ ót1E84: date ¡ine er¡blthed. 365-366

IDvincibléSunr tear of, l4ltoaDe de C¿l.bri1 180I.eldd:Sabbabria.isñ limirea.hed, 200I.eméG, ll6,546-347

k¡i,hiS:hh¡' h 'n a6.a']

ki.ioreof S€viIé, l9l I92, 196,202

hl¡h. 17. 58

J.rurdem, ba,l€s on S¿bbarh in. b2Cont¡ren.e rnd S,hh:rh Ina.lrrdeÚuctionot, l¡5nut orisin¿l pla.e olSunda xórshrD

J€sue Chiilr:S¿büah obs€ñ ei. 9l-s4l2Iesur-Me3iah Surr. ldocumenrt150

Je*.r, P.r¡ K., 44, 288 289, 2S2

Jees: d€noñindrDn'or. 70

oh\e ¿n.€ ót sabb,rh 'n cvnrlrLnr61 65

Sabb¿rh relif,rou ¡rr^trres,b6-b7kelcominsof Sabbarh. Si 86

Iohn of búeus, 65. t5b. 190

foh¡ssoo. williúC.. 343

Jo*phB,Fl.viue,6rr, 62, b3, b{,66,

lxll';";,*u"r u' u"n *Iud¡h b.n A.rhyr.,76Judrt the Pr¡n.¡,8t8bJudr3o, Am€ri.ú:Conseruri e, 24.1.2

OrLhñdor,244-24,Dra.ti.€outl,\.¿ I ll

"Jtrd¡izitrsCfe,195.t96

Judirh,58luliusUI. I8lItr.ri6cad;nby faith, 3lcJusrin M.rry¡;14?,348, 150

condeñn¿rion of SabbaLh. Il7day of the Sun, 140re\urrecrion ¡q bars for Sunday r.Bhr5und¿j 'eerinEs, l.l l, 323. J30

K

K.3úiam;Ernsr. 279

I(diÉorisi¡rLheon.22

ehoi¡d.: hB ¿ranA€oent ot roub d.kenri. Emsr.237 ,¡3 9q,on Sabbath commandnem-28, 233dómi¡h:Sabbath i¡.49 50

ercñeSofJdus¡|.m,97, lat, 152, 154,

J

385



KiddBhl.eremonr). 85. 86

Kiog§,IiDd U:scbh¿rh in,5l-t2IUi¡.,M. G., 35K¡ud.2o2l(@l[¡tr.I..obü., 2r.l 285Yú|q l, f..28?

lhrir¡.(;reek Íor SuDd¿) ), ¡26t(ÚE . Abnh.r, 285, 8?(yií¡l.tsund,)1. l7:l

L

Lhéñhr¡on.:S,bbath in. 50tit@,Nomú,26,r,269l¡odi.á. Courcil of:dnti-s¡bb¿¡h.¿non, lqGl¡odic...SÉod of. lil, ltll¡ud. will¡iD.231, 2ii, 23r{,2¡r¡w. ofiheA¡.úni(oD sundaylceping). l9l)t bD¡ D.ng.l,180, I85

Ia¡li. R. c. H.,335tárulur, Cossu.' 309I€ th€ I*urd 153.154Ia E.tirfca, coun.ilof,20l1átu B. Tru. lthorah $¡¡6§en. 291-242t ¡r.r ftú Cüiiii("n sunda)t..prna punish'

t¡tt€rfrcmHe¡v.r (on Sú¡d¿ lecpinE,. 192,r93.194, r9q,2ult d.rfrom lesus (r,,€5 x, SunJ,tl,re¿lersr.2nnLtrú ro ü. Dircipldof th. l,rd. .A., 25i

¡.vi,Tc r.ñ{t of, 58Lwis,A. H.,230. 290Lib..A¡ti¡oei¡(l:l,ra'dot Berhune).208Lib... l¡t Mov*llloei(("¡nm¿n,h, 2lrru.itri.N .Úishd,I'r . 193Lif.of Columt¡l'Ad,,nrn¿n), lliLir.of P.i,i.k (Munrhu),t95Lir€of s.verus (z¡charias ftholaricur,I2U d¡.l¡, H.old:on stat. lesisla r i( ¡n for"l.ods

D21 óhrn?n.. 246Lir.nrur.,Arti.I.wi.h,I5r-l5irilÉ..Edulrd.96.I02. 104. |rt1. 111.21a.219

¿ppl'€dio s.bharh. I 72. 2:13aDDIi.dru Sundd , 152. l9O, l '4, 198,20O,'236.240.285. 124. 325, r21l, c46,341r.'ltoBarh\ rheDlo,{yof. 281in rnl(ophaliou«c..347in Abuan¡nCn:tihti,B.350

in R.r.larionlrl0. l2á l?7, 2¡19resurre.üon theolop motim¡n,r,142, 144

t r Ir.r Alli&c.of d¡. UúLrd' Supp.r: át Tr,,¿i, 123.6 arn,n orin Rüm. ¿nd Alforbiddenin Ronrc, 142on Sunday, ¡4 , 280

I¡[i¡ourR.lirion(China).¡5Irúd, M¡r$n,2 I 5, 216-2 17, 2Lydi.,I08

MM c b.m Enod.6

drlensire;¿rt¿k¡Érm¡tetMcILy,D. O.201M ffíd,275M.íñonid§(Mos.3 hen MrinMúf¡¡nd th€ s.bb5ú. 26MuDr,T. W"99, 3ll4

M.duk3ll.3l5M.rkof rh.ü...i. 36Mrrkerd.y(3),22.273. 28 i.'lo

M.rrydoDof Poly(¡rp, l{lllM.ruthr.BkboD. ¡57M¡É.1ñü.W.rl rnd r Wond

291Molh.f¡BGrhár (h"o[ ñlLi,¡l

Müh.f.Toú (Boolofrlr

Mruru.,R.b.ru., l9l,196. 0

M¡v.rc.,.nod of. 2u4Múd.y.3riú,311,3 ltjMa. ád¡Í: \crnrr r€sc¡¿riM.di.v¡ltúrtuldoGúd rh.

M.g.pho,iiá('IillinB,,rLhe M,

M.l.llhrmea¡i¡r8. i¡1. 82M.l.th.hT¿lmudi((on.eDr-M.¡.nchlhon,PhiliD,217

Mendc ,AlDhorb,131. 135M.lt.a,Al.i:od.: h¡,lL.rrM.úL:triúmoh üf.309

MidnlBhCry, Th. (Mrllerrc

Millctr¡.y Pdirionr€lormn¡¡¿nr, 232

Miuct,Williú,l¡2, 353, 35.t

386



,AdlcDtism,352.353, 362rruxps nu$ exrnr.2i6iñn'inenr 4d'en, prñ.lrr'ari.r',247s¿n.tu¿N on.epr di\erAen.e, 258.2i9. 3iS

MinÉ..86Mishn¡h, 7¡. r.1, ?{1, 95, 9r. 106MithE¡P.rsitrn den\ ). 315.316.117rntu rnr ¡ ',' f¡ll¡thcr\rl4

Mithiaca(d¡luI rhe s'rn), l4llMiúraeum (\,'ntr"rn) ñltl'cSrrcr' P,,ndl\. 114.f rhe Sevcn Sp¡oes. l¡,birh of ijell¿nnrn.316

Milhr.s(l,rvincibleSun), l4¡cuh.3t0.314.3¡t:] l8

Mirnrid¿tes(Pardrian leader), 65

Moodr Bibl€Institut. l 0Monis,I¡or, l0l, l?4Mosairkv: B:rharir.lrel¡,n.¿ on. I97-198

añr .cr.m.¡irl,.r ?6on cinrinal de¡th,I 16

Mou¡ey shabholh rr¿tl,i"i,r. I l,

, . .

Nimrud D¡gl¡rMithrái.arch.eol

Noble, Abel,241, 2.15

oo¡ E¡ster (lrenaeut, 3'1,

Or rhr Lords Day (Eusebiu\). l?2Or rhr S.bb.th and Ciruñ.¡r¡on(t42

l8otltmeridid:dar hrr be,ainr, 36127 Aúsroli.Canors, The (qr.bi.OE¡í¡cH€¡rú3, The (Brter, 155obse d;sabbrb ,nte,p,er un. l

ofr¿bbE IursJl,l,:tlileeptnS.ql

orhnrlor Cl¡r.h- 16l

Orhodorle*:

s:bbrLhE rprrumr

Oviedo, Ard.é de, 18l, 182. 185

PMut¿.n:Sabbarh laws prohibnins thinss ro be

handled, 79 P.chomius, 170Mumford,Stéph.rr li'nCl,rútirnS¿bb¿r¿rian

Sat¡rdav Sabbatarian lr.opagatiu,. ?,10 241

NNaEhr.¡¡, TesÉm€nl ot,l8N.;.tiveof rhe Portuguer Emb,ss) to Abyt.

Na?¡r¿rü: s?6hrh \errn¿ in.93-9.1

N€hemi.h: Sabbalh i.. 52

Nésloriar:(ihúrch. 163rl..xnr.nhnr lnai2 I tiflNIonuñcnl{l¡r.¡er),150

N.srori¡nismr¡duprion ol bt Per.i¿n (hu¡.h,Nev r@D(s), 59, 339

a d Sdl,bdrhrchtnnsl,iD..15. r7. rg. il. 2. ú6.?6

Pa.z, Pé¡o F., 182, 185Pasatr myt[ologies.21Panskeué ( ldr ,,4 u ep¿r¿tion), lo1Paris, Syñod of,2d2. 20r

P,trl: and Barnabas t.areh. 106 ¡0?nd silás Úav.ls. 108

\kioirol M;.c'l.n'rnple¿d,n8. li

Pr.hi, Siñoirlv,n ñf Lñsi), 22122

Pénr..ont¡d calendar. §.¿ Calcnda

Pe@r (Ar.hÜnl,opol Alexdndrid)lP{osiri (1,¿ndbóol uf ¿trulog, r. I

Pétu.howski,lacobJ.,27i

Philii,l¡1.l8r

387



on ¡nna an ¿ .rheolosl of Sabb¿th,67

Pfiiln§lritu..ll9.3l0Pierc., Sr.Db€tr, 358, 362Pi'l.¿. Rih6iEli*r.?3Piñiú. 199 200Pi.idi¡nAnüeh: SabbaLh s€rvtes tn, 106 107PitBburehPlatfoú of ¡885, 26?Plridtr.:L¡cl¡rur.,3 16Plúet¡B*elL310.313_314 -

disünfl¡hinifearurcs, 308 30s¡n an.i.nLRoñc, 140

Phro,3l0, 346Plau w. Guü.¡, 275

Püñí úe Younqer, 349

Plürrh, 137, 159,317

PoEi.S¿Alex¿nderul, clemen( vlI¡;Eusene' Il cresoñ lx-crecoñ otNl5sa, GresorvñrTouTs: inno.€ntl. lnnocan¡ I¡l;luliu{

P'.t'i. Thñ;sM- 353. 355. 360imD¿nan.e ot his sabbalh ¿ '(ler,2a8

Pres{l Truth, Th€: besrnning , 249-250' 959h,rbinftrof Sabbath:251

Pretor, hachel o.les:66r sabbarhl€eP€r roh..ome Ad\enti3l,247

Prcsabb.iútr, me¡ning. 93¡: h.fore Sabb¿th. l0lPmksrúr §drü.| (seven¡h Da, B¿PLisr),246Ps.ndñ.Arhrsiu..l70PddGEDhúio.l54P..udodegorv ¿f Ny$., I 55Plol.mi.peri"d,6l

I.wr¿s sol.li.rs 62Pr;hmv lclaud,u§ llolemaeut,312 313Ptokní L¡üyru§,63

PuDbhible sa¡b.t[brcalinq,82_83Pumhd. S¡mu.l,152, 157h¡ire(s), 229, 2r2, 284, 292

.h¡noe of sabbath. 234

.6n.r"nrot rhe Covenanr.233-234leDr S¡bbarhLo honor Cod. 241 242S¿[babrian lheolosy, 351

DDr¡r,¡i.ñ-:1t4Purkird. Ú.T.. 290

PnrEm; Húd Bo[of

u*tu¡A¡r5,252

a

i;hdq H,28R¡bbi cJüüisn,70¡r¡,h ñ.n2lrvot:61R¡bbin B.io¿58R bbi¡icS.bbáth: portive ob*nR¡.lbu.EDúuél. 268R2d. c-r[árdvoD: ondivinereRÁdi..l¡domtioú,220R¡m3av, williúr'{.,I l8R.fomik*,27a,271Rerom lüdrisn.266, 267R¿aom-nbbiDicrl.o qú.é.267R.IolmiionEEr s¿bbarhk.ep€¡.r. ¡liorir Sdin. 222Roub¡icrPl¿ro).34bRduft.tioDof leu.,282

,rsum€nt tor Sundat soBhtDHÉ appe¿mnces after. tl6. ft

Richdás, L otud,291Ri.h¡rdsn'He¡i,.r W., 286Ricfitn lulius,160Rishetti,-Mrio,I 4 I

Rotreí . B. H., 29 IRolErr.or, A. T., 341RodiM¡,Maxime,174Rodricü.2, Gonc¡¡d,l8lRoñ3i C.iholi.s.232¡óm coucilof E26. 199lordo¡f,willv,2?9-28¡,288, 2No*n&eif"ÉlnE,21 l'212,21Rosr. AléÉtrd.r,173Róuú. Shodof. 203Roet;. fLH..23Ror. E';uciro,lboRudolf of BouPes.202, 201Rule {Columba'<for monkr,l

s

S¡bb¡u. mean'nrs, 92, 91, 108,s.bb.Ériú:Adienúmeme.Re

Ad entirls. 256.257AnabaDdsú,221Puribi(i,,230, 2s9, 360Sunday cililenforc€meñt,201

s¡bb.hrüDs (Moravi¿1,2t7S.bbath. The lHes.h€|,274 27

sobb¡tni¿nd

Advenr, imporl¿nc256-259and Coven¡ni,36, 297and sicn, l3-31, 47, 51, 283,rhnr;,nerr.iS02.103asC.eationordinance,280,28as relativizátionofman\uór@rñi.2ndmeLaph)rit¿lm€a

d€term'ndrion of bes'nninH ó

388

uúrán care¡dú. S¿¿ Cale¡dal,



impo an.e ui,o le$5, 71.72inle.breLrLió¡§.ll'L \m,ll.lenoD' n¡r '.n\ , ñ.1

poiur¿ rclcvrnle of.259 2b0

§¡bb.tt-inhi3iorr:.aalys forunr,nsAdvenLút brlievers. 250-251

.onrrorer\ie beLkeen te u\ r,,J te§t,94cvnfli.roI pluckrns sr:iin on, q4-95

.ubt.lm s on.81.82dedrh p€nal,1 fur Je5«rdron u1,5S,61,83a" ns introdu.c,l brahu..l, ua R.,m. 133,n c¿;ohnqDn pe,D¿, 202rn PhiLppr, IU7lu8h Thesaloni.a. 108-¡09Drol¿narionoi, 47, t1. 52. 60;n,hn"rh,¡n.rmúr..176

sabbaú confGreD(.s, Th€.2aqS¡übath days: hiforicvie,vol ar,{uments,338-

Sabb.ü d.y s ¡ourney, 7,1. 106Sabbath, Healitrsr otr: ddnunid., 'rile'úi defcn'e oa, 100- l0l;an ar ouo¡. rr l0l-," h,,;" r,ri",r

m¿n \ iLhdropn, 99'¡rn r h ,'rirñ.1 h¡n.lq,Per¿r'§ m.tlÚin larv. 9,kómrn Rnh\piriLnfinñrrn,,' 93.99

Sabbalh. How ro k€cD,2t,27. 48. ,19Sabbaú tnstitulion.The lUurrdrr. ?81Srbbarh, Thé: lr3M.úinA forModern Man

lHes.hcl),260, 27bSabb.th prchibitions:bl Jcr rbrlcrn Con lL r r nLe.

I l0in Doñk¡f lubilec',53-i9,n,\l^lnldBühah,ll9in 7tr¿.,1i'e ,1." "nen, qq 6¡r

S bb.th ob*nanceranri. Iud¿únr'nF t.n,é ó', liiea y antilcwishheraúc o¡, l5.l-15?in rhe Ar.tic,3li7'368h Reiormatio¡ Ero:i Nor§2y, ?2.1 2?5

dc .f huft,299 JUrrd¿i .r re;nd,s, ,sr.29sdav of reir, 29i-298

sabüath Recorder, The, 24riS.bb.rh r8t merninAnf, rri 2q6Sabbath, Ther SymbolotCrealionúd Re.r€.-

r¡oo (S¡uñ,lern, 9rn, 2e0sabbathkepios: ,\mos on, .15S.bbatht(epirg selsr Adrentisr

Chur.h ol Promise. ?55(lhnr.h of Cñd 2t,1ahnr.h of(lr).1rnd Saint nr Chril2i.1Chur.l' of God, International,25.1C.rman Seventh Dav Ba ist5.254

UoridHe¿Jquadr6 uf Chur.hoW.rl.lu'.1. Chnr.l, 6f(].rl,1a

S¡bb¡ths, C¡remo¡ial::frer Israel\

in Colo$iáns 2r16,338'339,340w€€tlv rest davs..16. 51.52

Sabb¡b. Ir€(ADhmh¿l).ls5S.bbdronr meañn s5, v2,93, lot, 17

Sasa a.Ab (zrsc 7dbor, ¡8U l3l

§¡nncl h¡rN,.hñ2n JÜsarctuory, hevenly: ;leansinq ol

e,turcn qiLhS(.,nd Cumini3iSá¡ñ€drio. 71.llC.llT

de.l¿r¿Lion uf hrnda) ol nrunrh,Sáturd.r.§undáy ob*r ú(e,'1,1.1

in ErhioDia-180-l8lñ Un\hala 8ühon, 111-l7a

§aunders, llerbdtE., 2u0, ?90S.w¿E N¡fe(Refugc of rhc Soul).

§.h@l ofMém3séh, 80Schsenkfeld, Casper:h¡ respons

S(rutiniumS.riptumrum(P¿ul DfBSrál of úéLiringGod,4,,,. (B,LeSe¡lincr Droc€s ol Re\rltrrion7 35§-."¡ Á¿"""rM.,"-""r"r r34,Seond AdréntRéview úd S¿bb

The.2.17. 251.255. 257

S€coñd Adv€nrw¡yMarks ¡nd HishS€q¡|, M. H,,l0s€f€rt dTsümoni¿s lmmth. old

agá¡tutrhéle{e(P\¿ud^.Cregorr

s€trchus Mo¡ (ancient la$), ¡95

S€ve¡th-.l.y Adve¡.isD ll3. lS€ve¡th-.l¡yA.lv.¡lisrBib¡.CioESeve¡th.d¡y Adve¡tis(¡),252. iJ i7 2iq 1i2'ti¡ 1ii 36r v

38q



§.venth.day Btp.is¡ MissiomryM¡8a¿ine. hc.246

S€r€.ü D.v Bapti3(s),247, 252 2\1,216,2a1,2s8.2tq qí2,351,ct4,1ss,l5,l360. 161,362

Ad €nristindebred.¿s to, 255.hu..hes €statrlished, 245.rablishmentin America. 241Sabh¿rh rs un,6rarionDt torldPeoPles, 2TlSább¿th oLrler ¿n.€, 25¡, 212s:hhrLhrh€otuar. 2gO\,r,h¡,h TE"<;nfs 25ii urda Sund¿\ oosiriun.240.241

sevcnth oav sabbaih, a PerD?tuál sisn, TherBaLcs,.48- 53- lr4, 155.356, 1605.verus,S¿pdmiúerdrlluqun.lPl¿n€r¿ keel

314Sh¡bbáth (Vishnahra.tate). 94shább€th. lAraú,di.l.34 Isnabh€th¡i lAra¡¡aic).57Shebuth (lá s ofSabbath r€s),79SheE.rd, Thomae,240Sheiith ¡srá€l hrr U \ lckúhcunSrcgrhnn.

Shiñ'oDb€r M€rasv¡, 96shulchú Aruch(x;ro),diser of le*ish lai{,7lShummit voúan, 5 lS¡.ulus, Ni.holas,2tri§i1,3 .rd Timorhv:n¿\€ls ul. lrrq

Simon be¡ t¡hsh, ,?simen IE¡Yohai 72,83Siúon: rebellió.of, 183

siDaiti.üs (r¡¡ciat .odcr), I ¡5

sñnh- trriáh. 251255\a.atuarv and Sabbarh cor.elation,258

[email protected] S.hó¡.sticus, l5l_152, I 57. t7 t. t72,l9.lunS¡Lurd¡vsund¿],'b§e rn L,121.124, 126

§"1 Invi.tus i.ulLr.ll9Sol. ScriDlún.2tlt, 222, 233sotis diéi ld¿1 ,,t,l'. sun), 114soloveilchih.lo*DhB., rÁ8,276

soámen. 152- l7l, 172, 323.32'1,326Sbaldin . Añhur,24

Sr.pt'," (t,ng "t HunS¿r1): hs su' d¿1 edr'..202strús,Im€tI.,2s6

StroÚ. cotrEa H.eretic6 iPa$¿gini belielsl,209

imporiance in pag¿n Rome. ql4-Sl8§nn: lrnFr,,iñnó4 1,10l4l

surd.y amas¿zine),286surd.i: b€.óm€s re{ d,v, 328,.h";se trom s¿LL,th.larn l^c,rhcr so6hrD etrden(e ¿L

€arh rh¿ulo4 of. 142 l4'1...É\iani.¡linrnuriñn.204emersen.e uf ns predomrn¿nLFr( ;,,r1¿ .",§r 172lesi\l¿uon ,n Ner WDrld.240r ;..1i,1"'c'i.l.n..s uird tor

D¡¿¿¿¿ (d«umenr,, 147, 14

lsnanui letrer to Md{ne§irPfrnl,( leúer Lo TrJi¿ir, 347.bnirurionf.r Sdl,h¿lh.202

sunseltosunsel .elebralion,2smdav ob*ñúce:as rer d

D¿,iud- 192f,i"{¡nhñ.il.k ll2lr. 152ildreol besin, ns, llir,r"' rP{igl327 130rn n" an Burld.llaRñ;i¡ (-.Lholi.b¿'s 1,,r.215

"sund,vS.bb.ú. 281s""d¡viTbe uiaron oI ü.

ly'o¡ehiDin the Erlieslchrisri;ncl¡nr.h rRordurnSord.y,Th.Tru€Sabbaúof Co

ed(i ¡c¿tnr S¿l,lutl' wurhiltrñ.1¿ -ms rél'g'.n' f ree,l,,m.

siere. E. 4., llisímsosüe prech¡ns: and 5:l,Sirua, Epl¡á.m,329

T

Tálmr€.Iame E,.2rlT'anE dvn.slv:d¿k.,1I'r i ('h

Tachinc of l¡cob, Thé (Lre¿t¡Tdi¿n. Ábrál¡áñ.l¡-,3T .rtullia¡.I38. 1.10.315Té.Éme¡iot oú. t¡rd. The (LTerr.biblos (Prolem ). rl2TdN3Re.D¡us. 107Th« nr.t of Cvirhus. 152Th{¿o.itrqI- I1?

¿xtends Sua¿av rerridnnÉ.Th.odulfof o.léaDs,202, 203

Th€ris¡bbad.. rSn(Ddrd).2.'rhibaur,lohnB¡prist¿.318

Thom¡s Chrkli.ns.160 l6l

390



.sso r, e ., r

rvcr: belseen Rom¿ns and les1, oa'Washinqron, Nes Hampshire.

Church' fr d S¿bb¿L¿r i¿n Adr€n

'Welch, Ch.rl.s H., 126wéeb€ry, l.mGs P., 23r'whél.r-Fr.d¿ri.L:6rsr A.l\.nri't

Sabbarh, 247, 2.18

t{hit, EllénG., 343, 358,

36¡362,

relarionlhiDot Sabbarh ¿nd Lhm€ssasei,258.259

.onñrmms S¿bbath obseñane.ol (;,,.1\ ñal ¿s Sabb¿rh. ligof h¿a €nly sanctuáry and les

HolyPlace, 356, 258

whie.Iúes.24¡. 252. 253. 25q, qir.,,;á". ñr s.\.nrh rlr\Adrcru

211r{hile,lmGs úd Ell€n, 25rr. 318, 3

.npiLe; ¡' \"hh¡rh ..nlcrrn.¿s. 2v/liychri.tiú.woÉhip or su¡d¡ywilliús,A, Lukyn,154

woñrn:rn ¡€$ish.unure. l14Dr€achrn;1,\\t¿ldensian, 208

wi(liñ..lóh'. 2uq

x

Y

z

.Y.ñmnn,ni.:rcrlla2Z¡ch¡ri¡sScüolasti.ü3, I 7?

ZádolitDaumdt, 5q-61, 74'75Z.hD, T,, 104Zár¡ V.qob,l?5, t76, I77, t7q, I8

Zvin8li,Huldrei.h,215, 217, 288

. ,thrrd anEel mescHe,2aq, 356thirdanseh messáse linted to sabLarh. 355

Thurin,Befoul:execution ot, 209Tibed.s GlnaRoEue),67

Tibullu.,AlbiG,139, 309Tibe reckoni¡cron ¿ ruund sorld 364 l6t

Ti.hinr:on Sabb¿rh- 8

Torah.7l. 76,79. 87.157.244. 338. 339, 272Traffferth@ry,2J4, 215, 217, 292Trú3ylveianS.bbor.ri¡ns, 223.224

Tr.valion\,hl¡",h102 IrrlTr€D¡,Coúid.RéfomarionCouncil of,215Trtr€S.bb.lb-Sarurd¡v o¡Sundav, ThG

(Cwmbs),?912900 d¡v3.352. 257Tyú¡€ú . Apollonius.'lllq'llrr

UUU€Ddorff,Ed*ard'I 73- I 7'lUDitedAm{i¡ns.S¿¿ ArmenianUniatesUnl.dén€dBresd, days ol ¡34

vV.sh.rsh¡b¡d,Synod of, 162v.Iers. veriue.1,10, 316v.léntiniú,Cmli¡n:exrend5 5,¡nda) r€rÍr.

vú Dér V.o, n,I"287VúC{[email protected],.327v.rth.m , Ludo;i.odi, l60

V.ri.d8 (uncialcodex). ¡ 15

on Réforñation inSevi¡le. 223

inuoduced le\¡h rar, 117

vidicarionof tl¡e Sev.rt[.d., S.bbáth' Thé

Viret,Pi..E, 218, 219

Vu illeumier,Jeú. liq