Journal articles: 'Sabbath day'

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Verdianto, Yohanes. "Reasons of How Adventists Pioneers Accepted the Truth about Sabbath (1844-1863)." Abstract Proceedings International Scholars Conference 7, no. 1 (December 18, 2019): 1908–26. http://dx.doi.org/10.35974/isc.v7i1.865.

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Introduction: Seventh-day Adventist Church (SDA) emerged as a denomination in the nineteenth century amid Sunday’s observance domination. The majority of the SDA pioneers are Sunday keepers. The seventh-day Sabbath was first brought to the Millerite Adventists by Rachel Oakes. She is a member of the Seventh-day Baptist who joined the Millerite Adventists. The first time the seventh-day Sabbath was introduced in Millerite Adventists, there was upheaval and conflict. But finally, a group of Sabbatarian Adventists was formed which kept the seventh-day Sabbath. This group finally became SDA Church. The purpose of this work is to find out what were the reasons for the Adventists pioneers to accept the Sabbath. Result: This paper argued that there were four reasons why Sabbatarian Adventists received the seventh-day Sabbath. First, the Sabbatarian Adventists kept the seventh-day Sabbath because of their investigation of the Bible, which led them to abandon Sunday observance and accepted the Sabbath. Second, one of the co-founders of the SDA, Ellen G. White, confirmed that the Sabbath is related to the temple in heaven, because the Ten Commandments, including the fourth commandment, still remains there and never been eliminated. Third, the pioneers of the SDA also found that there was a connection between the Sabbath and the three angels’ messages, in which the issue will be the worship of God and its closely related to the seventh-day Sabbath. Fourth, they saw that Sabbath was related to eschatology. In this understanding, they understood that Sabbath would still be observed in the new world. Method: This paper is a historical approach using documentary research method. For each reasons, researcher utilizes primary resources. Secondary resources are employed only to see current opinions about the issue.

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Falk, Daniel K. "Liturgical Progression and the Experience of Transformation in Prayers from Qumran." Dead Sea Discoveries 22, no. 3 (November 3, 2015): 267–84. http://dx.doi.org/10.1163/15685179-12341362.

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A distinctive feature of the prayer collections found at Qumran is that they have different prayers for each day of the week, month, Sabbath, festival, purification ritual, and so on. In the cases of the Words of the Luminaries and the Songs of the Sabbath Sacrifice, these different prayers construct a liturgical progression over the course of the cycle. I argue that this is to engender a progressive religious experience among the worshipers: over the course of the week towards confident approach to God in preparation for Sabbath, and over the course of Sabbaths in the quarter towards ritual transformation. Moreover, I propose that the Daily Prayers and Festival Prayers may also form an intentional liturgical progression over the cycle. If so, I would also suggest that in the liturgical cycle as a whole, there is in the daily ritual scripted experience of the larger cycles.

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Gunawan, Chandra. "Sabbath, The Lord’s Day, and the Christian Worship." New Perspective in Theology and Religious Studies 2, no. 1 (May 31, 2021): 26–43. http://dx.doi.org/10.47900/nptrs.v2i1.28.

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Sabbath and the Lord’s day are important concepts in the Old and New Testament. However, Christian traditions have downgraded their role and significant correlation with the Christian worship. The question is how the meaning of Sabbath and the Lord’s day could contribute to understanding the biblical teaching about worship. This article investigates Sabbath dan the Lord’s day from the historical redemptive perspective, demonstrates their significances, and considers their application for the current issue of online services. It argues that Sabbath and the Lord’s day realize of God’s vision regarding the purpose of creation and the new creation and underline God’s present seen through the right and harmonious relationships between human and all creations. Christian worship should signify their sacramental roles demonstrating God’s present through the right and harmonious relationship of believing community. This may become a substantial issue of online services, which is hardly able to show harmonious fellowship of true believers.

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Miller, Yonatan S. "Sabbath-Temple-Eden." Journal of Ancient Judaism 9, no. 1 (May 19, 2018): 46–74. http://dx.doi.org/10.30965/21967954-00901004.

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Despite repeated biblical mentions of the sanctity of the Sabbath and numerous imperatives to keep the day holy, there is little in rabbinic writings on the Sabbath reflecting these facets of the day’s observance. In contrast, Jewish writers from the Second Temple period and members of the Samaritan-Israelites actively sanctified the Sabbath by maintaining the day in a state of ritual purity. In this article, I reassess the exegetical and theological origins of this latter practice. I illustrate how non-rabbinic writers were attuned to the web of biblical connections between Sabbath, Tabernacle/Temple, and Eden, which they understood as bringing the Sabbath into the realm of cultic law. Just as access to the Temple demanded the ritual purity of the entrant, so too entering the Sabbath day. This “spatialization” of ritual time coheres with other known extensions of the domain of Temple laws. With these findings as a backdrop, I present the previously unexplained ritual purity tangents attested in Mishnah Shabbat as both responding to, and dismissing, the sectarian practice. This move coheres with an additional phenomenon, whereby the rabbis systematically disengaged the imperative to sanctify the Sabbath from the people. Whereas Jewish theologians see in the rabbinic Sabbath a temporal Temple, such an understanding is foreign to rabbinic literature and instead finds its best articulation in sectarian sources.

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Kim, Young Hye. "Short Note The Jubilee: Its Reckoning and Inception Day." Vetus Testamentum 60, no. 1 (2010): 147–51. http://dx.doi.org/10.1163/004249310x12585232748226.

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AbstractNew solutions are proposed to the puzzles of how the Jubilee Year is reckoned and why the Jubilee begins on the Day of Atonement. The Jubilee cycle begins not in the first year of the Sabbath-year cycle, but the seventh, fallow year. The Jubilee begins on the Day of Atonement because of its Sabbath associations.

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Angell, Stephen W. "R. Clifford Jones.James K. Humphrey and the Sabbath-Day Adventists.:James K. Humphrey and the Sabbath‐Day Adventists." American Historical Review 113, no. 3 (June 2008): 853. http://dx.doi.org/10.1086/ahr.113.3.853.

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Hartman, Laura. "Christian Sabbath-keeping as a Spiritual and Environmental Practice." Worldviews: Global Religions, Culture, and Ecology 15, no. 1 (2011): 47–64. http://dx.doi.org/10.1163/156853511x553769.

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AbstractThough the Christian observance of Sabbath-keeping has been inconsistent throughout history, the concept has become popular in devotional literature. This paper argues that because of three characteristics of Sabbath-keeping—an altered, theocentric perspective, a slower, simpler style of living, and an eschatological encounter—it may be a useful "tool" for more environmentally sensitive modes of living. Observing the Sabbath reminds Christians to view Creation as God did while resting on the seventh day in Genesis; it prompts a simplification that often has environmentally salutary effects in its lessened consumption; and it draws Christians into a shared vision of a redeemed, healed creation. The paper draws on insights from Jürgen Moltmann, Abraham Joshua Heschel, John Paul II, Seventh-day Adventists and Sabbath Economics thinkers (including Wendell Berry, Marva J. Dawn, Ched Myers, Norman Wirzba, and Richard Lowery).

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Tucker, Shlomo. "The Fourth Commandment--Remember the Sabbath Day (review)." Nashim: A Journal of Jewish Women's Studies & Gender Issues 7, no. 1 (2004): 271–75. http://dx.doi.org/10.1353/nsh.2004.0058.

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Joubert, S. J. "Nuwe-Testamentiese perspektiewe op die Sabbat en die Sondag." Verbum et Ecclesia 18, no. 1 (July 19, 1997): 97–110. http://dx.doi.org/10.4102/ve.v18i1.1127.

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New Testament perspectives on the Sabbath and the Sunday In order to come to terms with New Testament views on the Sabbath and the Sunday, an investigation of Jewish schematizations of time and of the Sabbath in particular, around the first century A.D. is undertaken. This is followed by a discussion of relevant New Testament texts on the Sabbath and the Sunday. Finally, the available information from the New Testament is placed within the interpretative framework of the “Christ event” which inaugurated the eschaton, and which also replaced the strong emphasis on specific holy days within early Christianity. However, the Sunday was probably chosen by some early Christian groups as the most suitable day to commemorate the resurrection of Christ.

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Brem, Jerry. "The Origin of the Blessing over the Sabbath Light: The Shift from Obligation to Miẓvah." European Journal of Jewish Studies 14, no. 1 (April 1, 2020): 149–61. http://dx.doi.org/10.1163/1872471x-11411093.

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Abstract The Geonim in Babylonia made blessing the Sabbath light the halakhah over a period from the ninth to the tenth centuries CE. A blessing with the words, “Who commanded us” makes the ritual a miẓvah. In the Talmud the Amoraim had defined kindling the Sabbath light as an obligation rather than a miẓvah. The present article discusses their reason for making this distinction. The Geonim did not make kindling the Sabbath light a miẓvah to counter the influence of the Karaite movement, as some scholars have maintained, but to mark the day of rest. To make this ruling, the Geonim had to interpret the Talmud somewhat differently from its original intent. Later, the Rishonim used a similar method to necessitate blessing the Sabbath light. This method of interpretation allowed the Geonim to accommodate the halakhah to the times while holding to tradition.

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최종호. "A Theological Reflection on the Day of the Sabbath." THEOLOGICAL THOUGHT ll, no. 143 (December 2008): 137–66. http://dx.doi.org/10.35858/sinhak.2008..143.004.

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Bilbro, Jeffrey. "Wendell Berry, This Day: New and Collected Sabbath Poems." Christianity & Literature 65, no. 4 (August 4, 2016): 524–28. http://dx.doi.org/10.1177/0148333116653567.

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Njeru, Geoffrey Kinyua, and John Kiboi. "Sabbath Observance in the Context of COVID-19 Pandemic." Jumuga Journal of Education, Oral Studies, and Human Sciences (JJEOSHS) 4, no. 1 (September 13, 2021): 1–12. http://dx.doi.org/10.35544/jjeoshs.v4i1.37.

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The study of the nature of the church1 is very significant to the body of Christ. Often, when this subject is introduced, Christians tend to ask: which is the true church and how can it be identified? Most churches claim to be the only ‘true church’ based on their teachings and this has continued to divide the body of Christ across the centuries. The Seventh Day Adventist (SDA) church has maintained the physical observance of the Sabbath to be one of the marks2 of identifying the ‘true church,’ yet the church fathers described the church as One, Holy, Catholic and Apostolic. The SDA uses the Sabbath worship as a mark of identifying a ‘true church’ alongside the four attributes; and on the other hand, those churches that do not worship on Saturday regards the SDA’s emphasis of worshipping on Saturday as ‘worshipping the day’ rather than the almighty God. Besides this, misunderstandings have been encountered between the SDA and the so-called Sunday churches concerning the issue of what constitutes the true Sabbath. The study employs the dialogical-ecclesiological design in its bid to understand the contestations between the SDA and the ‘Sunday churches’ and in its building on the premise that dialogue is critical in our endeavor to find a new understanding and re-interpretation of the Sabbath, as one of the marks of a true church. The crucial question remains: can the observance of physical Sabbath be considered as one of the key marks of knowing the ‘true Church’?

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Carter, Erik C. "The Converging of the Ways?—What Sabbath Practice Can Teach Us about Jewish-Christian and Intra-Religious Relations Today." Religions 11, no. 12 (December 9, 2020): 661. http://dx.doi.org/10.3390/rel11120661.

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Given the tenuous relationship Christians have had with Jews over the centuries, not to mention division among Christianity on points of doctrine and practice, a contemporary examination of the Sabbath could be an opportunity to bring Jews and Christians into further dialogue with each other, not on the basis of a shared written text, but rather the living texts of religious experience. However, a review of the literature reveals a scarcity of empirical research on the Sabbath, especially how religious professionals practice Sabbath as exemplars in their spheres of influence. In this study, I, therefore, offer a comparative description of my findings with respect to two practical theological studies I conducted on Shabbat/Sabbath practice, one with American pulpit rabbis and the other Seventh-day Adventist pastors. As a practical theological project, I offer a theological reflection of the data, followed by implications for theological (re)construction and revised praxis for the Church and Jewish-Christian relations.

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Wykes, David L. "‘The Sabbaths …. Spent Before in Idleness & the Neglect of the Word’: the Godly and the Use of Time in their Daily Religion." Studies in Church History 37 (2002): 211–21. http://dx.doi.org/10.1017/s0424208400014753.

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Historians have long been aware that during the sixteenth and seventeenth centuries the intensely religious were especially strict in their observance of the Sabbath, in their rejection of amusements and diversions, and their dedication of the day to public duties and religious exercises. The godly did not restrict their religion to the Sabbath nor indeed to public exercises, for they attempted to maintain a daily regime of family worship and private study or devotion. Yet the godly were distinguished not only by the seriousness of their religious observance, but also, out of fear of neglecting their religious duties, by their attempts to discipline their day and regulate their time.

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Leneman, Leah. "‘Prophaning’ The Lord's Day: Sabbath Breach in Early Modern Scotland." History 74, no. 241 (January 1989): 217–31. http://dx.doi.org/10.1111/j.1468-229x.1989.tb01487.x.

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Murray, Douglas M. "The Sabbath Question in Victorian Scotland in Context." Studies in Church History 37 (2002): 319–30. http://dx.doi.org/10.1017/s0424208400014820.

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The question of the observance of the Sabbath as a day of rest arose most notably in Scotland during the Victorian period over the running of Sunday passenger trains. In the 1840s Sabbatarians were successful in stopping a passenger service between Edinburgh and Glasgow, but failed to prevent the introduction of a similar service in 1865. The controversy which was aroused over this issue in the 1860s has been called the ‘Sabbath War’ and it centred round Norman MacLeod, the celebrated minister of the Barony Church in Glasgow and one of Queen Victoria’s favourite preachers.

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Combs, Jason Robert. "The Polemical Origin of Luke 6.5D: Dating Codex Bezae’s Sabbath-Worker Agraphon." Journal for the Study of the New Testament 42, no. 2 (November 19, 2019): 162–84. http://dx.doi.org/10.1177/0142064x19873521.

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In the late fourth- or early fifth-century bilingual Codex Bezae (D), Lk. 6.5 includes the following agraphon in Greek and Latin: ‘On the same day, when [Jesus] saw someone working on the Sabbath, he said to him, “Man, if you know what you are doing you are blessed, but if you do not know then you are cursed and a transgressor of the law”’. Although scholars generally agree that this passage did not originate with the author of Luke, its precise origin and meaning remain contested. Previous studies implicitly agreed that the agraphon’s origin must be sought in the texts and traditions of the earliest Christian era. Based on literary parallels between Lk. 6.5D and the writings of Church Fathers, especially from the fourth century ce, this article argues that the Sabbath-Worker agraphon originated in the throes of later Christian polemic against Jewish and Judaizing practices of Sabbath observance.

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Schoepflin, Rennie B. "Making Doctors and Nurses for Jesus: Medical Missionary Stories and American Children." Church History 74, no. 3 (September 2005): 557–90. http://dx.doi.org/10.1017/s0009640700110819.

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The December 1899 issue of Our Little Friend, a Seventh-day Adventist Sabbath school paper containing moral instruction, missionary stories, and the upcoming week's Bible study lessons, related the following story to its young readers:

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20

Tammuz, Oded. "The Sabbath as The Seventh day of the Week and a Day of Rest: Since When?" Zeitschrift für die alttestamentliche Wissenschaft 131, no. 2 (May 27, 2019): 287–94. http://dx.doi.org/10.1515/zaw-2019-2010.

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Zusammenfassung Diese Mitteilung versucht den terminus post quem für die Vorstellung des Sabbats als letzten Tag der Woche und Tag der Ruhe neu zu evaluieren. Bisher hat die Forschung ihre Argumentation zur Lösung dieser Fragestellung allein auf biblisches Material gestützt. In dieser Mitteilung verwende ich außerbiblisches Material, das bisher noch nicht verwendet worden ist und eine neue Evaluation der Fragestellung ermöglicht.

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Solberg, Winton U. "The Sabbath on the Overland Trail to California." Church History 59, no. 3 (September 1990): 340–55. http://dx.doi.org/10.2307/3167743.

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The westward movement carried Americans to the banks of the Mississippi River by 1840, and in the following decade hardy pioneers began crossing the plains and mountains to settle on the Pacific coast. Gold was discovered at Sutter's Mill near present-day Sacramento on 24 January 1848, and the ensuing gold rush created a spectacle such as the world had never seen before.

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Lanzinger, Daniel. "‘A Sabbath Rest for the People of God’ (Heb 4.9): Hebrews and Philo on the Seventh Day of Creation." New Testament Studies 64, no. 1 (December 8, 2017): 94–107. http://dx.doi.org/10.1017/s0028688517000261.

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This article examines the background of the concept of Sabbath rest (σαββατισμός) in Heb 4.1–11. Special attention is given to the relation between God's rest and God's activity, which seemingly are in tension with each other: on the one hand, the author's argument is based on the assumption that God entered his rest at the seventh day of creation and stopped working forever (4.10); on the other hand, there is a clear reference to God's worksaftercreation (3.9–10). A comparison with Philo's explanations of the seventh day of creation, however, reveals that for a Jewish Middle Platonist this tension does not appear to be a problem because rest and activity in God are two sides of the same coin. It is argued that this background helps to explain Hebrews’ concept of Sabbath rest. A concluding outlook shows that the suggested Middle Platonic understanding of Hebrews 4 fits well the context of the epistle as a whole, as the same coexistence of rest and activity can also be found in Hebrews 7 in relation to Jesus’ intercession in the heavenly tabernacle.

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Spence, Martin. "Writing the Sabbath: The Literature of the Nineteenth-Century Sunday Observance Debate." Studies in Church History 48 (2012): 283–95. http://dx.doi.org/10.1017/s0424208400001388.

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‘It was a Sunday evening in London, gloomy, close and stale.’ I This line from Charles Dickens’s Little Dorrit encapsulates the common view that the nineteenth-century Sabbath was a tedious, gloomy and tiresome institution that embodied the full weight of Victorian Britain’s old-fashioned, sombre and somewhat hypocritical evangelical piety. Taking such contemporary portrayals at face value, historian John Wigley, whose thirty-year-old monograph remains the only full treatment of the subject, depicted the Victorian Sabbath as ‘a day which had a funereal character, notorious for its symbols – the hushed voice, the half-drawn blind and the best clothes’. Sabbatarianism, he argued, ‘appeared to consist of a perverse reluctance to enjoy oneself on Sundays and a determination to stop other people enjoying themselves too’.

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Williams, Margaret H. "A Day of Gladness: The Sabbath among Jews and Christians in Antiquity." Journal of Jewish Studies 55, no. 2 (October 1, 2004): 372–73. http://dx.doi.org/10.18647/2566/jjs-2004.

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Schmidt, Leigh Eric. "From Arbor Day to the Environmental Sabbath: Nature, Liturgy, and American Protestantism." Harvard Theological Review 84, no. 3 (July 1991): 299–323. http://dx.doi.org/10.1017/s0017816000024032.

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In the past two decades considerable theological energy has been expended in the construction of various ecological theologies and spiritualities. Process theologians, ecofeminists, and theologians of creation, earth, nature, ecology, and land have been elucidating religious perspectives that they hope will help transform human attitudes toward nature and the environment. These writers have sought to reorient Christianity away from anthropocentric views that claim human dominion over nature, premillennial expectations that embrace the destruction of this world, soteriological preoccupations that focus on individual salvation, and otherworldly assumptions that foster alienation from the earth and nature. Some sanguine observers have seen this recent ferment as the greening of American theology or even the greening of the American churches. At the same time, intellectual historians have paid increasing attention to the history of Western ideas about nature and have debated at length the impact of Christianity's theological heritage on the environmental crisis. Specifically, a number of historians have constructed a genealogy of American conservationist and preservationist thought by tracing out a line that includes, among others, George Catlin, Henry David Thoreau, George Perkins Marsh, John Muir, Aldo Leopold, and Rachel Carson.

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Carter, Erik C. "The Practice and Experience of the Sabbath among Seventh-day Adventist Pastors." Pastoral Psychology 62, no. 1 (August 25, 2012): 13–26. http://dx.doi.org/10.1007/s11089-012-0482-8.

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Petre, Dan-Adrian. "Eschatological Dimensions of the Seventh-day Sabbath within the Adventist Doctrinal Framework." Revista Theologika 36, no. 1 (June 29, 2021): 36–60. http://dx.doi.org/10.17162/rt.v36i1.1499.

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En el sistema teológico adventista, el sábado tiene un papel clave, funcionando como la red neuronal del cuerpo de creencias. Como tal, entrega energía escatológica a todo el sistema. El presente artículo describe varias dimensiones escatológicas del sábado según las principales categorías de la teología sistemática: teología propiamente dicha, antropología, soteriología, eclesiología y escatología. Después de presentar los matices escatológicos del sábado evidenciados en Éxodo 20:8-11, se analiza la relación escatológica del séptimo día con cada categoría doctrinal. El artículo concluye que, como insignia escatológica del sistema teológico adventista, el sábado encarna un significado teológico rico y multifacético.

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Porat, Guy Ben, and Omri Shamir. "Days of (un) Rest: Political Consumerism and the Struggle over the Sabbath." Politics and Religion 5, no. 1 (March 16, 2012): 161–86. http://dx.doi.org/10.1017/s1755048311000678.

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AbstractIn spite of legal limitations, commerce in Israel on the Sabbath has expanded significantly in the past two decades. This secular development is counteracted by religious boycotts of stores operating on the Sabbath. Using Ulrich Beck's concept of sub-politics, we explain the shift away from the formal political realm, a result of a deadlocked political system that is no longer able to regulate boundaries between the religious and secular realm. As a result, both religious and secular communities use their power as consumers, albeit in different ways, to shape the public sphere. Using media reports and open-ended interviews with religious and secular entrepreneurs we demonstrate how, first, the value of formal political channels was eroded and, second, how the economic power of religious and secular consumers is used in the new struggles to shape the day of rest.

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Francis, Keith A. "Adventists Discover the Seventh-Day Sabbath: How to Deal with the ‘Jewish Problem’." Studies in Church History 29 (1992): 373–78. http://dx.doi.org/10.1017/s0424208400011402.

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In 1831 William Miller, a farmer from Low Hampton, New York, began to preach that the Second Advent would occur ‘about the year 1843’. From this rather inauspicious beginning the number of people who agreed with Miller’s prediction grew, so that by 1844 they probably numbered more than 50,000 according to some estimates. This phenomenon would be of little historical interest—except, perhaps, to historians studying nineteenth-century American religious history—had it not been for the fact that one legacy of Millerism is the Seventh-day Adventist Church, which has over six million members world-wide and can claim, for example, one of the largest educational systems run by a Protestant denomination.

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Kokin, Daniel Stein. "Toward the Source of the Sambatyon: Shabbat Discourse and the Origins of the Sabbatical River Legend." AJS Review 37, no. 1 (April 2013): 1–28. http://dx.doi.org/10.1017/s0364009413000019.

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Writing back in 1888, Adolf Neubauer, the father of modern scholarship on the Lost Tribes, warned that “It would be lost time . . . to trouble ourselves about the identification of this stream.” Neubauer was referring, of course, to the Sambatyon River, the mythical waterway that, according to common understanding, rests each Sabbath and separates missing Jews—the ten lost tribes or others—from their brethren, and indeed from the known world. Six days each week, according to the legend, the river runs so powerfully that neither these tribes nor their seekers can cross it; on the Sabbath, either natural wonders or halakhic restrictions prevent them from doing so as well. Thus, whether showcasing the sheer power and solemnity of the seventh day or the piety of the isolated (or general) community, the Sambatyon legend certifies that only in the messianic age will this lost population be restored to the rest of the Jewish people.

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Tucker, Shlomo. "Francine Klagsbrun The Fourth Commandment—Remember the Sabbath Day New York: Harmony Books, 2002." Nashim: A Journal of Jewish Women's Studies & Gender Issues 7 (April 2004): 271–75. http://dx.doi.org/10.2979/nas.2004.-.7.271.

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Anson, Jon, and Ofra Anson. "Death rests a while: holy day and Sabbath effects on Jewish mortality in Israel." Social Science & Medicine 52, no. 1 (January 2001): 83–97. http://dx.doi.org/10.1016/s0277-9536(00)00125-8.

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Meen, Sharon P. "Holy Day or Holiday? The Giddy Trolley and the Canadian Sunday, 1890-1914." Urban History Review 9, no. 1 (November 8, 2013): 49–63. http://dx.doi.org/10.7202/1019349ar.

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The arrival of the electric street car in Canadian cities coincided with changing attitudes towards Sunday. The question of whether or not street cars might run on Sunday prompted a public debate concerning the proper use of the Sabbath — should it be a Holy Day or a holiday? This article examines the nature of the controversy over the Sunday street car and the struggle between the Sunday car and its Sabbatarian opponents. Sabbatarians challenged the Sunday car in a variety of ways but found it a most vexing and elusive target. By 1914, the Sunday car had triumphed, running merrily in cities from coast to coast. Its success, this article suggests, was due to support it received from the public, governments and the courts.

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Olin, Margaret. "Introduction: The Poetics of the Eruv." Images 5, no. 1 (2011): 3–13. http://dx.doi.org/10.1163/187180011x604607.

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Abstract The eruv is a talmudic provision that permits orthodox Jews to carry small objects outside of their homes on the Sabbath, a practice that would otherwise be forbidden on that day. Often intended to be visible, it is marked in a variety of ways with a range of materials, and frequently serves as a metaphor for relations within a community, as suggested in the articles and works of art included in the symposium and portfolio to which this essay serves as an introduction.

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Henshke, David. "“The Day after the Sabbath” (Lev 23:15): Traces and Origin of an Inter-Sectarian Polemic." Dead Sea Discoveries 15, no. 2 (2008): 225–47. http://dx.doi.org/10.1163/156851708x315217.

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AbstractThe date of the Festival of Weeks (Shavu'ot) has been the focus of an ancient controversy between the sectarian halakhah and Pharisaic halakhah. However, from an analysis of the Book of Jubilees and Judean desert documents on the one hand, and from Tannaitic Midrashim on the other hand, it is clear that there was a third position suggested, and rejected, by both sides. This third approach clarifies that the background of the controversy was the difference in the description of the festival found in Leviticus in contrast to its portrayal in Deuteronomy.

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Czyżewski, Bogdan. "Odpoczynek Boga (Rdz 2,1-3) w interpretacji Ojców Kościoła." Vox Patrum 62 (September 4, 2014): 81–92. http://dx.doi.org/10.31743/vp.3579.

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The theme of this paper is the exegesis of Gen 2:1-3 in selected writings of the Church Fathers and early Christian writers. The Early Church authors pondered over the passage in question, seeking to find the meaning of God’s resting on the seventh day from all his work of creation of the world and man. In their statements, early Christian writers clearly stated that the Biblical text should be read spiritually while treated as a metaphor. For God does not need rest, but man. It is for man that the Creator made the Sabbath day, and made it holy, and since the Resurrection of Christ, Sunday has been a holy day designated for rest and celebration. Concurrently, it was the announcement of the eighth day, or eternity, in which a man, free from all the trouble and bodily decay, will forever rest in God and live a true union with Him.

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Chui-Shan Chow, Christie. "Guanxi and Gospel: Conversion to Seventh-day Adventism in Contemporary China." Social Sciences and Missions 26, no. 2-3 (2013): 167–98. http://dx.doi.org/10.1163/18748945-02603008.

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This article studies the symbiotic relationship between social networks and Christian conversion among some Seventh-day Adventists in contemporary China. Drawing on the Chinese Adventist testimonies, I argue that the longstanding kinship, friendship, and discipleship networks (guanxi 關係) are fundamental to the Adventist conversion process. This extensive web of human relationships helps sustain potential converts’ interest in Christianity, nurture their understanding of Adventism, and reinforce their efforts to cultivate a distinctive Christian selfhood and identity in Adventist terms. These relationships also give meaning to the Adventist congregational practices such as Sabbath observance and healthy lifestyle, insofar as the converts rely on the relational resources of the family and church for support. In addition to the positive connection between social mobility and conversion, these stories reveal the challenge of downward social mobility when the converts are confronted with the tension between adhering to Adventist doctrinal practices and pursuing higher education in secular institutions. Lastly, this study addresses the function of Christian publication in the conversion process. Through the publication of their conversion testimonies, the converts seek to make Adventism easily accessible to ordinary people by showing the relation between Adventist theology and the daily lives of Christians.

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Kollender, Rachel. "Patterns of Social Organization in the Sabbath and Holy Day Services of the Karaite Community in Israel." Asian Music 30, no. 2 (1999): 113. http://dx.doi.org/10.2307/834315.

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Wood, Diana. "Discipline and Diversity in the Medieval English Sunday." Studies in Church History 43 (2007): 202–11. http://dx.doi.org/10.1017/s0424208400003211.

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The medieval Church had strict disciplinary rules about how Sunday should be observed, but in England there was considerable diversity in interpreting and honouring them. The medieval English Sunday is a vast and challenging subject, yet despite this, and the controversy excited by the Sunday Trading Act of 1994 which allowed shops to open, it has excited little recent attention.The discipline of Sunday was laid down in the Third Commandment (Exod. 20: 8–11), where Christians were ordered to keep holy the Sabbath day and told ‘In it thou shalt not do any work.’ This was reinforced in canon law, in episcopal mandates, in commentaries, in theological treatises, in sermons, inpastoralia, and in popular literature. The Sunday Christ, the image of Christ surrounded by craftsmen’s tools, which enshrined the idea that Sunday working with such implements crucified him anew, adorned the walls of many late medieval English parish churches. Secular rulers, starting with Wihtred of Kent (695), included Sabbath-keeping in their legislation. Diversity occurred in the varying interpretations of the law on Sunday observance, and in the patchiness of its enforcement. The questions to be addressed here are, firstly, what actually constituted Sunday? Secondly, what were people supposed to do on Sundays, and did they do it? Finally, how well observed was the work prohibition as applied to Sunday trading?

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Gribetz, Sarit Kattan. "The Festival of Every Day: Philo and Seneca on Quotidian Time." Harvard Theological Review 111, no. 3 (July 2018): 357–81. http://dx.doi.org/10.1017/s0017816018000159.

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AbstractIn Book Two ofDe Specialibus Legibus(Special Laws), Philo of Alexandria presents his readers with a “festival manual”: a list of ten holidays, their origins, and the practices associated with each one. Philo names the first festival in his list ἡμέρα πσα, “every day,” about which he muses: “If all the forces of the virtues remained unvanquished throughout, then the time from birth to death would be one continuous feast.” In what historical, intellectual, and literary context might we best understand Philo's “every day festival”? And how can we understand Philo's view of quotidian time in the context of his conception of time and temporality more generally? In this paper, I argue that Philo's presentation of this festival of the every day, and, more generally, his perspective on daily time, is an engagement not only with biblical texts but also with contemporaneous Stoic perspectives about time, especially those articulated by the philosopher Seneca the Younger. I thus read Philo'sDe Specialibus Legibusin conversation with Seneca'sDe Brevitate Vitae(On the Shortness of Life), analyzing their similar perspectives on daily time and suggesting several ways of understanding the connections between the two texts. I conclude by explaining how appreciating the similarities between Philo and Seneca's ideas about quotidian time also allows us better to understand Philo's exposition of the other festivals, especially his presentation of the Sabbath.

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Bultrighini, Ilaria. "THURSDAY (DIES IOVIS) IN THE LATER ROMAN EMPIRE." Papers of the British School at Rome 86 (October 27, 2017): 61–84. http://dx.doi.org/10.1017/s0068246217000356.

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This paper discusses two scanty but complex groups of sources which seem to suggest that Thursday (dies Iovis, that is, Jupiter's Day in the Roman planetary seven-day week) was a day of rest in honour of Jupiter during the later imperial period: a number of ecclesiastical texts from late antique Gaul and Galicia, and three documentary papyri from Oxyrhynchus. The former imply that an unofficial observance of Jupiter's Day, as opposed to the Christian Lord's Day (Sunday), persisted among the populace despite Church opposition to such deviant behaviour. The latter hint at Thursday being a non-working day for official bureaux during the third and early fourth centuries, before the formalization of Sunday as an official day of rest by Constantine in 321. The paper concludes with reflections on the idea that during the later imperial period — as the use of the planetary week became increasingly popular — Thursday became the most important and sacred day in the Roman seven-day week by reason of being the day dedicated to the chief god of the Roman pantheon and, at the same time, the day associated with the astrologically favourable planet that had been named after Jupiter. If Thursday was ever a day of rest recurring on a hebdomadal basis during the later Roman Empire, it was presumably the Judaeo-Christian tradition of the Sabbath and the Lord's Day that provided pagans with the notion of a weekly feast day.

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Larsen, Timothy. "Victorian Nonconformity and the memory of the ejected ministers: the impact of the bicentennial commemorations of 1862." Studies in Church History 33 (1997): 459–73. http://dx.doi.org/10.1017/s0424208400013395.

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In the providence of God, St Bartholomew’s Day, 1862, fell on a Sunday, just as it had two hundred years before. On that earlier Sabbath, some 2,000 ministers were ejected from their livings because they could not conscientiously swear their ‘unfeigned assent and consent to all and everything contained and prescribed’ in the new Prayer Book, or meet some of the other requirements of the new Act of Uniformity. Rejected by the Established Church, many of these men continued to fulfil their callings outside her pale and thereby gave a major, new impetus to Dissent. As the bicentenary of ‘Black Bartholomew’s Day’ approached, Victorian Nonconformists resolved to make the most of’the opportunity which God’s providence has brought round to them’. In this retrospective year, historical claims became powerful weapons in the struggle between Church and Dissent; and the past became contested territory which both sides sought to appropriate in order to add legitimacy to their present positions.

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Atkins, Keletso E. "‘Kafir Time’: Preindustrial Temporal Concepts and Labour Discipline in Nineteenth Century Colonial Natal." Journal of African History 29, no. 2 (July 1988): 229–44. http://dx.doi.org/10.1017/s0021853700023653.

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This article attempts to understand in substantive terms the nature of black proletarianization in Natal, South Africa. This is undertaken by moving beyond arid explanations of outside agencies to focus on some of the underlying cultural premises that ordered the day-to-day activities of northern Nguni communities. This article examines their temporal perceptions, exploring within the colonial context the shift from peasant to industrial time, and showing the central role mission churches played in the transition process.Two important disclosures emerge as a result of this study. First, it conclusively demonstrates the existence of a rich history of nineteenth century African labour action (where until now the overwhelming assumption among historians has been that no such activity existed), much of which was related to the struggle over the definition of time. Secondly, it presents a more balanced picture of the migrant worker. One finds groups of labourers who continued to adhere to old attachments, while others adapted in a rather remarkable fashion to the conditions of the industrial workplace. Most striking of all, is that both were capable of dictating the terms of labour, whether they involved demands for the lunar month or the halfholiday and Sabbath rest day.

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Farber, Zev I. "Israelite Festivals: From Cyclical Time Celebrations to Linear Time Commemorations." Religions 10, no. 5 (May 14, 2019): 323. http://dx.doi.org/10.3390/rel10050323.

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The Pentateuch and later Jewish tradition associates the key pilgrimage festivals with stories about Israel’s past. Nevertheless, these festivals all began as agricultural or seasonal festivals. Using comparative evidence from the ancient Near East, and looking at the Covenant Collection, the earliest biblical law collection, through a redaction critical lens, we can uncover the early history of these festivals and even how they developed in stages. A similar process is evident with the Sabbath, which appears to have begun as a moon festival, as per certain biblical references and from comparative evidence, but which eventually developed into the seventh day of rest as part of the institution of the week, and then comes to be associated with the story of God resting after creation. These developments, from celebrating agricultural and lunar cycles to celebrating mnemohistorical events, can be seen as part of two parallel processes: the coalescing of Israelite cultural memory and the institution of the linear calendar as the dominant conception of time.

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Bammel, Ernst. "The Cambridge Pericope. The Addition to Luke 6.4 in Codex Bezae." New Testament Studies 32, no. 3 (July 1986): 404–26. http://dx.doi.org/10.1017/s0028688500013655.

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Cambridge people, incorrigible as they are, like to sing the praises of Cambridge. Sharing this obligation I select a subject that may be in tune with this theme. As a New Testament man I do not have to compass land and sea in order to find an association. What may fairly be described as a unique challenge given by Cambridge to New Testament studies is to be found in the University library. It is what may be called the pericope Cantabrigiensis, the addition to Luke 6. 4 in the Codex Bezae Cantabrigiensis, which runs as follows: On the same day he saw someone working on the Sabbath and said to him: man, if you know what you are doing, you are blessed, if you do not know, you are cursed and a law-breaker (τυτ ⋯μέρᾳ θεασάμενός, τιναᾳγαζόμενον τ σαββάτ επεναυτ ἅνθρωπε ε μįν οδας τί ποιεις, μακάριος ε ε δį μεοįδας, ᾳπικατάρατος κᾳι παραβάτης ε τοū νόμον).

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Anderson, Andrew. "From Sabbath to Lord's Day: A Biblical, Historical and Theological Investigation. Edited by D. A. Carson. Grand Rapids, Zandewan, 1982. Pp. 444. £10·00." Scottish Journal of Theology 38, no. 3 (August 1985): 455–56. http://dx.doi.org/10.1017/s0036930600041235.

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BECHHOFER, Robert Y. G. "THE NON-TERRITORIALITY OF AN ERUV: RITUAL BEARINGS IN JEWISH URBAN LIFE." JOURNAL OF ARCHITECTURE AND URBANISM 41, no. 3 (September 19, 2017): 199–209. http://dx.doi.org/10.3846/20297955.2017.1355279.

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This paper considers the definition and meaning of an eruv1 as “territoriality without sovereignty” in Jewish tradition (Fonrobert 2005). It begins by exploring the origin and development of the term eruv itself, as well as its applications in different urban settings. It distinguishes between, on the one hand, the “enclosure” of the eruv that is made up of various natural and artificial structures that define its perimeter and, on the other hand, the “ritual community” created by the symbolic collection of bread that is known as eruvei chatzeirot. It suggests that much of the controversy, including legal issues of separation of church and state, as well as emotional issues such as the charge of “ghetto-ization”, surrounding urban eruvin (plural of eruv) may be connected to the identification of the area demarcated by an eruv as a “territoriality”. It argues that the enclosure of an eruv is not in itself religious in nature but rather makes up a completely arbitrary and generic “space”, and that it is only through and on account of the eruvei chatzeirot that this space becomes meaningful as a purely symbolic “place” one day a week (on the Sabbath). In the course of this analysis, it considers the one “weekday” on which an eruv may be significant – the Jewish holiday of Purim – and how on that day it may be a tool by which the area defined as part of a given city may be extended.

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Doering, Lutz. "Herold. Weiss, A Day of Gladness: The Sabbath among Jews and Christians in Antiquity. Columbia: University of South Carolina Press, 2003. xii+262 pp. $39.95 (cloth)." Journal of Religion 84, no. 3 (July 2004): 490–91. http://dx.doi.org/10.1086/424421.

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Laurence, Anne. "Daniel’s Practice: The Daily Round of Godly Women in Seventeenth-Century England." Studies in Church History 37 (2002): 173–83. http://dx.doi.org/10.1017/s042420840001473x.

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Godly women from noble, gentry, mercantile, and clerical families were much commemorated at their deaths in funeral sermons. Apart from preaching on a suitable text, ministers commonly gave an account of the life of the deceased, describing, amongst other things, how she passed her time. Godly lives from sermons for men outlined the course of their careers, stressing their public activities, the manner in which they took religion out into the world and engaged with worldly matters; those for women followed a formula describing the deceased’s childhood, virtuous education, marriage, performance as wife, mother, mistress of servants, hospitality (especially if the woman was the wife of a minister), and charitable work, and enumerated her merits in these roles. Instead of recounting the events of their whole lives, ministers dwelt upon the women’s daily routine of pious practices, with variations for the Sabbath or days on which they took communion. The convention of de mortuis nil nisi bonum was strictly observed, but the edificatory nature of the life was also an important element in the telling of it. Sometimes sermon titles acknowledged this, otherwise they referred to the good death of the deceased or, if they were published to improve the career prospects of the preacher, they referred to the text upon which he had preached.Women were praised for following Daniel’s practice, the practice for which he was thrown into the lions’ den. This was to kneel upon his knees, three times a day, and pray and give thanks before his God. In the early years of the seventeenth century, Mrs Mary Gunter, companion to Lettice, Countess of Leicester, ‘resolved upon Daniels Practice’. ‘Besides Family duties, which were performed twice every day, by the Chaplain …. And besides the private Prayers which she daily read in her Ladies Bed-Chamber, she was thrice on her Knees every day before God in secret.’ Lady Elizabeth Langham’s ‘constant retirements’ for her devotions in the 1660s ‘were answerable to Daniels thrice a day’.

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John Ekwenye, Evans Mong’are Ooga;. "Current Established Structures That Run SDA Church Programs in Nakuru East and West Sub-Counties." Editon Consortium Journal of Arts, Humanities and Social Studies 1, no. 1 (April 30, 2019): 32–39. http://dx.doi.org/10.51317/ecjahss.v1i1.75.

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Spiritual growth and development of the Seventh-day Adventist church are significant in its life. It is important that the church fulfils its mandate of reaching people with the gospel and retain those who have already believed. While there is generally a growth in membership in the Adventist church in Africa, this is not the case in the Seventh-day Adventist churches in East and West Sub-counties in Nakuru County, Kenya. This study examined the currently established structures that run SDA church programs in Nakuru East and West Sub-counties. The researcher employed descriptive research designs with both qualitative and quantitative research methods. The results indicated that believers indeed had spiritual challenges that hindered the church from growing. It was found out that with commitment and education in the word of God members have the potential to reach the masses with the word of God. The findings from the study indicate that the Sabbath school and afternoon programs were poorly attended. It was also observed that family life becomes very repulsive because it touched on the personal lives of Members. It has been observed that though structures are in place, there is difficulty in fulfilling the programs on time. The leaders of the churches in this locality will need to work together with the laity in addressing the spiritual challenges. When they work together results be a religious people and a church ready to fulfil God's mission. The spiritual leaders need to take a front lead. In addition, departmental leaders in the church should design spiritual programs that are vibrant and that are inclusive encourage the participation of all members.

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Journal articles on the topic 'Sabbath day'

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