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Journal articles on the topic 'Sabbath observance'
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1
Williams, Peter, and John Michael Cooper. "Sabbath Observance." Musical Times 148, no. 1901 (2007): 110. http://dx.doi.org/10.2307/25434505.
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Dwiky Mulyono, Antonius, and Alvyn C. Hendriks. "Sabbath Observance: Social Analysis in the Context of Community Welfare." Syntax Idea 6, no. 4 (2024): 1785–94. http://dx.doi.org/10.46799/syntax-idea.v6i4.3178.
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Discusses the importance of Sabbath observance in both social and spiritual contexts. Sabbath, the day of rest ordained by the Law of God, provides time for humans to rest, worship, and connect with others. The practice of Sabbath observance not only holds spiritual implications but also economic and social ones. Sabbath observance restricts economic activities, thus aiding in reducing social disparities temporarily. Furthermore, Sabbath strengthens brotherhood and unity within communities. The concepts of the Sabbatical Year and the Year of Jubilee also bring forth positive social implications, including debt release and emancipation of slaves, providing opportunities for the less fortunate. Hence, Sabbath observance has a positive impact on societal well-being
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De Villiers, Pieter Gideon Retief, and George Marchinkowski. "Sabbath Keeping and Sunday Observance as Spiritual Practice." STJ | Stellenbosch Theological Journal 6, no. 2 (2021): 175–200. http://dx.doi.org/10.17570/stj.2020.v6n2.a8.
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This article investigates recent interest in the spiritual practice of Sabbath keeping in the light of its history in Judaism and Christianity. It will focus, firstly, on the spiritual nature of Sabbath keeping in Biblical texts and its reception in Judeo-Christian traditions. It will spell out comprehensive, multifaceted approaches to Sabbath keeping and Sunday observance in these traditions and how dynamically these approaches were developed in terms of later contexts. The article will then analyse the positive impact of this spiritual practice on human relationships, but more importantly, its role in creating awareness of the divine presence which represents its most essential dimension. This will reveal how transformative Sabbath keeping as a spiritual practice can be in the spiritual journey, even and also in contemporary contexts. The aim of the article is to investigate insights that spirituality authors can gain from past history in order to meaningfully respond to challenges in their own context and to empower them to counter the serious consequences for the spiritual health of those who are victims of a consumerist culture. The article is by necessity merely an overview, without in-depth discussion of the detail of Sabbath in various historical phases. Important is a general trend that reflects the ebb and flow of Sabbath keeping in the course of history, its tenacity as a spiritual practice and its deeper meaning in the life of faith communities.
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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 (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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Verdianto, Yohanes. "Reasons of How Adventists Pioneers Accepted the Truth about Sabbath (1844-1863)." Abstract Proceedings International Scholars Conference 7, no. 1 (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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Gusarova, Ekaterina V. "Little Known Aspects of Veneration of the Old Testament Sabbath in Medieval Ethiopia." Scrinium 13, no. 1 (2017): 154–58. http://dx.doi.org/10.1163/18177565-00131p13.
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The Church of Ethiopia did observe both the Old Testament or the Jewish Sabbath and its Christian counterpart. This practice became one of the distinctive features of the Ethiopian Christianity. In various periods of its history the problem of veneration of the Jewish Sabbath provoked a lasting controversy among the country’s clergy. It was under the reign of the King Zär’a Ya‘ǝqob (1434-1468) that the observance of both Sabbaths became the officially accepted by the Ethiopian Church and the State. However, some evidences of this custom can be traced for many centuries before. Following the Confession of faith of the King Claudius (1540-1559), the priority was given to the celebration of Sunday. The author of the article was fortunate to discover several cases of the preferential veneration of Sunday during a military campaign of 1781, described in the chronicle of the King Täklä Giyorgis I.
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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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Cooley, Jeffrey L. "Psalm 19: A Sabbath Song." Vetus Testamentum 64, no. 2 (2014): 177–95. http://dx.doi.org/10.1163/15685330-12341151.
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Abstract The author of Psalm 19 consciously reflects on the cosmology in Genesis 1 and associated traditions. This reflection involves how the psalmist conceives of the sun, including the celestial feature’s personal nature, responsibility in the cosmic order in terms of calendrical regulation, and its deliberate obedience in the fulfillment of its cultic task. The sun’s obedience serves as a model for sacerdotal devotion, and, just as importantly, allows for the human priest to fulfill his own obligations vis-à-vis properly-timed observance of cultic activities. Of primary importance in all of this, whether at the celestial level or the human level, is the centrality of septenary Sabbath observance, which the sun is charged to mark and the righteous Yahweh devotee is charged to observe. Its importance is implicitly signaled by the psalmist, as it is in Genesis 1: by seven-fold repetition (of Yahweh’s name), and by cryptic allusion (the אות in שׁגיאות).
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Zebedeus, Davied Yosua Abraham. "Influential Factors between the Primacy of Roman Church and the Origin of Sunday." Jurnal Koinonia 13, no. 2 (2021): 78–87. http://dx.doi.org/10.35974/koinonia.v13i2.2701.
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The debate between the mysterious rise of Sunday observance and the church dominance in the Roman empire throughout the Ante-Nicene period appeared as an emerging discourse in regard to the Sabbath adherence. The historical background has been capable of analyzing the supposed relation between the two when the Christian beliefs gradually developed. The connection would seem to bring relevant ramifications to today’s theological understanding as far as observing the Sabbath or Sunday is concerned. The significant factors between the beginning of Sunday and the supremacy of the Roman church appeared to be intertwined and fused in the early church era. While many other events have circulated the social and religious cultures in Rome, the factors below indicate and strengthen the relationship between both church primacy and Sunday origin in history through a documentary research method. The time of the early church in this discussion is delimited around the year 100 up to 313 AD. Though the focus not only touches on one particular reason as to why Sunday replaced Sabbath, the research questions comprise of how the pre-eminence of papal supremacy took place and why the Sunday worship has seemed to alter the Sabbath observance since then.
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Borchardt, Francis. "Sabbath Observance, Sabbath Innovation: The Hasmoneans and Their Legacy as Interpreters of the Law." Journal for the Study of Judaism 46, no. 2 (2015): 159–81. http://dx.doi.org/10.1163/15700631-12340102.
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Both 1 Maccabees and 2 Maccabees portray the Sabbath law as a central point of contention during the struggle over Judean law and tradition in the second century bce (e.g., 1 Macc 1:41-50; 2 Macc 6:4-6). The Hasmonean family in particular is at times highlighted as holding the Sabbath in high regard (2 Macc 5:27). In every available source, there is no question of the commitment to the inherited traditions concerning the Sabbath. However, in two passages, 1 Macc 2:29-41 and 9:43-53, the Hasmoneans are portrayed as acting in a way supported by few extant writings associated with Judean legal tradition: they engage in battle on the Sabbath. First Maccabees presents this as innovation on the part of the Hasmoneans. Josephus, who summarizes these events based upon 1 Maccabees, even recognizes this decision as the basis for normative practice (Ant. 12.272-277). As several scholars (e.g., Bar Kochva, Weiss, Scolnic) have pointed out, this event could hardly have been the first time in Judean history the issue arose. They argue against this reading of the sources. This paper contends that the plain reading of the texts is correct and 1 Maccabees is being used as the basis for legal practice in Josephus’ writings.
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Balcar, Michal. "Seventh-day Sabbath as a Sign of Christian Loyalty: The Seventh-day Adventists in the Conflict with Totalitarian Regimes in the 20th Century Czechoslovakia." TEOLOGICKÁ REFLEXE 29, no. 2 (2024): 174–88. http://dx.doi.org/10.14712/27880796.2023.2.4.
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Seventh-day Sabbath as a Sign of Christian Loyalty: The Seventh-day Adventists in the Conflict with Totalitarian Regimes in the 20th Century Czechoslovakia. The subject matter of this article is to describe and analyse the conflict between the Seventh-day Adventists and totalitarian regimes in Czechoslovakia. It explains the reasons why the clash occurred, with specific emphasis on the role the Sabbath (Saturday) observance plays in the Adventist theology, and eschatology in particular. There are some cases of persecution due to the Sabbath observance during the time of National socialism, however the conflict intensified especially during the 50s and 60s, when a number of Adventists were imprisoned. There were two points of conflict, namely mandatory military service and school attendance. The school attendance issue disappeared in 1968 when two-day weekend was introduced in Czechoslovakia, however Adventist soldiers struggled even in the 70s and 80s. The whole problem disappeared only after 1989.
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Langhu, Koberson. "Church Fathers on the Sabbath and Sunday." Jurnal Koinonia 14, no. 2 (2022): 141–59. http://dx.doi.org/10.35974/koinonia.v14i2.2988.
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Christians do not share the same view about the seventh day Sabbath and Sunday. A minority of Christians considers the Sabbath as still binding while a large majority dismisses it. For the latter, the cessation of Sabbath observance is traced back to the apostles. They believe that Sunday has replaced the Sabbath on account of Christ’s resurrection. However, the New Testament and historical documents reveal that the eclipse of Sunday over the Sabbath did not begin with the apostles. This means that the change must have occurred sometime after the apostles. A group of significant church leaders and theologians called church fathers arose in the second century onward whose theological understanding had profound impact on the Christians. What were their understanding of the Sabbath and Sunday? Should their understanding be accepted as normative for Christians today? This study is based on literary research methodology. The findings clearly indicate that in the understanding of most church fathers, Sunday had eclipsed and replaced Sabbath in importance and practice for Christians.
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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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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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Ha, Kyung-Taek. "The Sabbath Law in the Old Testament: The Observance of the Sabbath as imitatio Dei." Canon&Culture 14, no. 2 (2020): 85–116. http://dx.doi.org/10.31280/cc.2020.10.14.2.85.
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Wallace, Howard N. "Genesis 2: 1–3 - Creation and Sabbath." Pacifica: Australasian Theological Studies 1, no. 3 (1988): 235–50. http://dx.doi.org/10.1177/1030570x8800100301.
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In Gen 2:1-3 the Priestly writer has emphasised the sabbath of God at the end of the creation account. In exile, when Israel had been severed from land and temple, pastoral consideration was needed in the reshaping of the traditions. The temple no longer stood as a symbol of the sovereignty of Israel's God. In the creation account, the construction of the heavenly sanctuary, which usually concludes ancient Near Eastern creation myths, has been replaced by the motif of the divine rest. The Priestly writer connects God's sabbath rest at creation with the institutions of tabernacle and human sabbath observance and gives the people a means whereby the sovereignty of their God can be proclaimed
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Meyer, Barbara U. "Not Just the Time of the Other—What Does It Mean for Christians Today to Remember Shabbat and Keep It Holy?" Religions 13, no. 8 (2022): 736. http://dx.doi.org/10.3390/rel13080736.
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In this essay, I explore how Christians can relate to the Sabbath in a way that adequately expresses Christian traditions about sacred time while showing respect for distinctly Jewish practices. My basic claim is that a Christian sanctification of the Sabbath presents an entirely new challenge for a Christianity that does not view Judaism as superseded or outdated. Thus, I ask: What should be the meaning of the Sabbath commandment for Christians? How can Christians sanctify the Sabbath while affirming it as a sign of the Jewish people’s living covenant? First, I will lay out the questions that are raised for Christian theology when affirming Jewish Sabbath observance as part of practiced Judaism, that is, as lived Torah and as a tradition passed on from generation to generation. Next, I will consult contemporary Jewish literature on the topic, then look for Christian accounts of the Sabbath in Christian systematic theologies. I will ask: What happens when Christians affirm that Sunday does not abrogate the Jewish Sabbath, while also asserting their own commitment to the Bible’s holy day? I will subsequently sketch an outline of a Christian theology of Shabbat that acknowledges distinctive Jewish legal traditions as well as its own connectedness to Biblical temporal structures.
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Miller, Yonatan S. "Sabbath-Temple-Eden." Journal of Ancient Judaism 9, no. 1 (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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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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Koss, Andrew N. "War within, War without: Russian Refugee Rabbis during World War I." AJS Review 34, no. 2 (2010): 231–63. http://dx.doi.org/10.1017/s0364009410000334.
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After the outbreak of World War I in 1914, Rabbi Ya‘akov Landa was one of some 250,000 Russian Jews who had fled, or been forcibly expelled, from their homes in Russia's western provinces to settle in the country's interior. After Landa's exile, he spent several months traveling amid refugee communities in Voronezh, Tambov, Penza, Saratov, and Samara provinces. At the conclusion of his journey, he composed a detailed report about the state of religious observance among the refugees, which he sent to Rabbi Shalom Dov-Ber Schneerson of Lubavitch. Landa's observations during these months shocked his core sensibilities as a rabbi and an observant Jew. He noted that refugees were disregarding such fundamental aspects of Jewish practice as Sabbath observance and were living without the basic institutions that had traditionally defined religious and communal life.
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Bawaulu, Mutiarni, and Yudi Handoko. "TINJAUAN TEOLOGIS TENTANG SABAT BERDASARKAN KELUARAN 16:1-36 DAN IMPLIKASINYA BAGI GEREJA BETHEL INDONESIA HILISONDREKHA, TELUK DALAM." Alucio Dei 6, no. 1 (2022): 37–48. http://dx.doi.org/10.55962/aluciodei.v6i1.55.
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The research in this thesis is motivated by the application of observing the Sabbath day, the congregation needs to understand and understand the Sabbath based on Exodus 16:1-36, the Sabbath is a day that God has given to humans to stop working, with the aim of humans enjoying themselves for six months. working day, and besides that God has also given this rest to humans so that humans remember the goodness of God while living on this earth, through fellowship in God's house or worship on the Sabbath. Seeing the importance of an observance in observing the Sabbath and understanding the congregation in observing the Sabbath, the congregation needs to know the meaning of the Sabbath which is based on Exodus 16:1-36. This study uses a qualitative method with a case study approach. Case studies or case studies are part of a qualitative method that wants to explore a particular case in greater depth by involving the collection of various sources of information. After conducting research and obtaining the results of interviews from the cases studied, the researchers used a descriptive approach to describe, explain and describe the data that had been obtained by the researchers from the interviews. The research findings in this thesis can be trusted for the validity of the data because they have gone through a scientific research process. The results of this study obtained data stating that the members of the Indonesian Bethel Church, Hilisondrekah, Teluk Dalam, did not understand the meaning of the Sabbath in observing the Sabbath.
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Bawaulu, Mutiarni, and Yudi Handoko. "TINJAUAN TEOLOGIS TENTANG SABAT BERDASARKAN KELUARAN 16:1-36 DAN IMPLIKASINYA BAGI GEREJA BETHEL INDONESIA HILISONDREKHA, TELUK DALAM." Alucio Dei 6, no. 1 (2022): 37–48. http://dx.doi.org/10.55962/aluciodei.v6i1.55.
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The research in this thesis is motivated by the application of observing the Sabbath day, the congregation needs to understand and understand the Sabbath based on Exodus 16:1-36, the Sabbath is a day that God has given to humans to stop working, with the aim of humans enjoying themselves for six months. working day, and besides that God has also given this rest to humans so that humans remember the goodness of God while living on this earth, through fellowship in God's house or worship on the Sabbath. Seeing the importance of an observance in observing the Sabbath and understanding the congregation in observing the Sabbath, the congregation needs to know the meaning of the Sabbath which is based on Exodus 16:1-36. This study uses a qualitative method with a case study approach. Case studies or case studies are part of a qualitative method that wants to explore a particular case in greater depth by involving the collection of various sources of information. After conducting research and obtaining the results of interviews from the cases studied, the researchers used a descriptive approach to describe, explain and describe the data that had been obtained by the researchers from the interviews. The research findings in this thesis can be trusted for the validity of the data because they have gone through a scientific research process. The results of this study obtained data stating that the members of the Indonesian Bethel Church, Hilisondrekah, Teluk Dalam, did not understand the meaning of the Sabbath in observing the Sabbath.
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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 (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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Oliver, Isaac W. "Forming Jewish Identity by Formulating Legislation for Gentiles." Journal of Ancient Judaism 4, no. 1 (2013): 105–32. http://dx.doi.org/10.30965/21967954-00401005.
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The following paper explores the formulation of universal commandments for non-Jews within the book of Jubilees and compares it with rabbinic traditions that also deal with Gentiles and law observance. The discussion concerning commandments incumbent upon all of humanity in Jubilees betrays a remarkable preoccupation with promoting the observance of particular laws (e. g., Sabbath and circumcision) for Jews alone—universal law becomes a means for highlighting Israel’s special covenantal status. The bitter opposition expressed in Jubilees against Gentiles is best understood as a polemical response to events redefining Jewish-Gentile relations during the second century B. C. E.
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Dein, Simon, and Kate M. Loewenthal. "The Mental Health Benefits and Costs of Sabbath Observance Among Orthodox Jews." Journal of Religion and Health 52, no. 4 (2013): 1382–90. http://dx.doi.org/10.1007/s10943-013-9757-3.
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Hough, Holly, Rae Jean Proeschold-Bell, Xin Liu, Carl Weisner, Elizabeth L. Turner, and Jia Yao. "Relationships between Sabbath Observance and Mental, Physical, and Spiritual Health in Clergy." Pastoral Psychology 68, no. 2 (2018): 171–93. http://dx.doi.org/10.1007/s11089-018-0838-9.
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De Boer, Martinus C. "Expulsion from the Synagogue: J. L. Martyn's History and Theology in the Fourth Gospel Revisited." New Testament Studies 66, no. 3 (2020): 367–91. http://dx.doi.org/10.1017/s0028688519000535.
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In History and Theology in the Fourth Gospel, Martyn argued that John 9.22 concerns the formal expulsion from the synagogue of Jews who were confessing Jesus as the Messiah of Jewish expectation. Johannine scholars following Martyn have often claimed that a ‘high’ Christology must have provided the catalyst for this trauma, not the ‘low’ Christology posited by Martyn. For Martyn, however, a ‘high’ Christology was a subsequent development, leading to a second trauma, that of execution for blasphemously claiming that Jesus was somehow equal to God. Accepting Martyn's argument on 9.22 with respect to this issue, and leaving aside the debate about the relevance of the Birkat ha-Minim, this article seeks to determine why local synagogue authorities, evidently represented in John's narrative by the Pharisees, would have found the acceptance of Jesus as Messiah so offensive that they formulated a decree to expel fellow Jews espousing this new messianic faith. Analysis of John 5, 7 and 9 demonstrates that the Pharisees in the Johannine setting found this confession offensive because they regarded the behaviour of Johannine disciples on the Sabbath as thoroughly inconsistent with their own understanding of the Sabbath commandment and as significantly hindering their desire to play an authoritative role in determining what counted as acceptable behaviour on the Sabbath and what did not. In short, the specific catalyst for expelling Jews confessing Jesus as Messiah from the synagogue was their Sabbath observance, which the Pharisees in the Johannine setting came to regard as an unacceptable deviation from their own developing views on the matter in the period after 70 ce.
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William Velvel Moskoff and Carol Gayle. "“Our Temples Are Deserted”: The Jewish Sabbath Observance Movement in New York, 1879–1930." Shofar 36, no. 1 (2018): 29. http://dx.doi.org/10.5703/shofar.36.1.0029.
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Field, Clive D. "‘The Secularized Sabbath’ Revisited: Opinion Polls as Sources for Sunday Observance in Contemporary Britain." Contemporary British History 15, no. 1 (2001): 1–20. http://dx.doi.org/10.1080/713999388.
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Romem, Issi, and Ity Shurtz. "The accident externality of driving: Evidence from observance of the Jewish Sabbath in Israel." Journal of Urban Economics 96 (November 2016): 36–54. http://dx.doi.org/10.1016/j.jue.2016.07.004.
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Moskoff, William Velvel, and Carol Gayle. "“Our Temples Are Deserted”: The Jewish Sabbath Observance Movement in New York, 1879–1930." Shofar: An Interdisciplinary Journal of Jewish Studies 36, no. 1 (2018): 29–73. http://dx.doi.org/10.1353/sho.2018.0002.
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Dein, Simon, and Kate M. Loewenthal. "Erratum to: The Mental Health Benefits and Costs of Sabbath Observance Among Orthodox Jews." Journal of Religion and Health 52, no. 4 (2013): 1391. http://dx.doi.org/10.1007/s10943-013-9762-6.
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Ndemanu, Michael T. "Traditional African religions and their influences on the worldviews of Bangwa people of Cameroon." Frontiers: The Interdisciplinary Journal of Study Abroad 30, no. 1 (2018): 70–84. http://dx.doi.org/10.36366/frontiers.v30i1.405.
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This essay explores the traditional African religious beliefs and practices of the people of Bangwa in the Southwestern region of Cameroon in order to uncover how those beliefs influence their thought processes and worldviews. In the course of rethinking and re-examining their belief systems and their traditional religious practices, the following themes emerged: religious sacrifices, observance of the Sabbath, belief system, incontrovertible belief in God, sorcery and divine retribution, the dead and the living, inequality and class divide, dreams and interpretation, names and religious identity. The implication of the essay is that study abroad should encompass religious studies that help study abroad students learn ways of thinking and knowing of their host countries.
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Mackenzie, A. Fiona D. "‘The Cheviot, the Stag … and the White, White Rock?’: Community, Identity, and Environmental Threat on the Isle of Harris." Environment and Planning D: Society and Space 16, no. 5 (1998): 509–32. http://dx.doi.org/10.1068/d160509.
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In this paper I examine the process through which different claims to ‘development’ and ‘sustainability’ were made during a recent public inquiry into an application for a coastal superquarry at Lingerbay, Isle of Harris. On the one hand, a modernist discourse of sustainable development was claimed by a corporation which attempted to frame the debate in terms of jobs versus environment, exploiting rhetorically a difference between islander and incomer. Sustainable development here became the front for an extension of corporate interest and private property. On the other hand, members of the local community drew on historically resilient symbols of collective identity, crofting, the Gaidhealtacht, and observance of the Sabbath, to claim an alternative discourse of sustainability.
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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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Prempeh, Charles. "Decolonising African Divine Episteme." Journal of Religion in Africa 52, no. 3-4 (2022): 269–91. http://dx.doi.org/10.1163/15700666-12340231.
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The goal of this paper is to decolonise Akan divine episteme from undue Euro-Christian influence. Since the 1920s, cultural anthropologists have argued that the Akan concept of Twereduampon Kwame is because God either revealed himself to the Akan on a Saturday or the Akan worshipped God on that day. Employing in-depth interviews and a secondary data research approach that incorporates analysis of extant literature, I challenge this assumption by arguing that the name of God as Twereduampon Kwame is based on the significance of day names. This is because the name intermeshes with the enigma of death and God’s positionality as the source of the answer to the disruption caused by death. Contrary to the assumption of revelation or Sabbath observance in the Akan religion, the name Twereduampon Kwame points to God’s appellation as the greatest herbalist.
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Keller, Szoszana. "Kobiece micwot – rola i pozycja kobiety w świetle religijnego prawa żydowskiego." Studia Judaica, no. 1 (47) (2021): 17–39. http://dx.doi.org/10.4467/24500100stj.21.002.14604.
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Women’s Mitzvot: The Role and Position of Women in the Light of the Jewish Religious Law It is not possible to understand the history and present day of Jewish women without placing them in the Jewish tradition, resulting mainly from religion which for centuries was the foundation of Jewish life, regulating its finest aspects. The article describes how the regulations of the religious Jewish law, halakha, determine the place of Jewish women in traditional society, and how the resulting adjustments relate to Jews according to gender. The analysis covers three so-called special women’s mitzvot, i.e. the lighting of the Sabbath lights, the separation of the challah, and the observance of the laws related to the family purity, as well as the resulting positioning of women within a clear apportionment into female−male, public−domestic, or culture−nature.
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Feldman, David. "Popery, Rabbinism, and Reform: Evangelicals and Jews in Early Victorian England." Studies in Church History 29 (1992): 379–86. http://dx.doi.org/10.1017/s0424208400011414.
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In this brief paper I discuss the relation between Christianity and Jewish religious reform in early Victorian England. More specifically, I want to suggest that there was a close relation between the Evangelical critique of Judaism as a form of popery and the direction and meaning of religious reform within Anglo-Jewry. If, indeed, this was the case, then what follows has a significant bearing upon the way we interpret Jewish integration in nineteenth-century England.There were roughly 50,000 Jews in England in 1850, two-thirds of whom lived in the capital. Synagogues, like other communal institutions, were dominated by a wealthy elite. Synagogue attendance was thin, and in 1851, on census Sabbath, only 10 per cent of London Jews were found in a metropolitan synagogue. Although nominally Orthodox, the general temper of religious observance within Anglo-Jewry was relaxed.
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Elbert, Paul. "Genesis 1 and the Spirit: A Narrative-Rhetorical Ancient Near Eastern Reading in Light of Modern Science." Journal of Pentecostal Theology 15, no. 1 (2006): 23–72. http://dx.doi.org/10.1177/0966736906069256.
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AbstractThe creation narrative in Genesis 1 has historically presented a number of interpretive difficulties to Torah and Old Testament scholars. That this ancient account might correlate in a harmonious manner with physical reality seemed difficult to believe. It has been considered to be a myth, while some have adopted it to ideology. But these interpretive perspectives have proved to be insufficient and premature. When confirmation of a cosmic beginning was found in 1963, Gen. 1.1 and the ensuing account of the Spirit's role in Earth history became a topic of serious investigation. With the ongoing discoveries of many anthropic-looking aspects of cosmic history, giving the cumulative and substantial impression that the universe had been designed for humankind, a divine role in optimizing Earth for life became an attractive consideration. The ensuing abrupt appearance of diverse life-forms, eventually including humankind, as sequentially described in this creation narrative, now appears to be heuristically compatible and consistent with experimental scientific findings. These findings are increasingly unharmonious with the speculation of the non-existence of God and with the impossibility of divine action, from the cosmic to life's biochemical realm. The present study argues, against the background of ancient Near Eastern literary texts, that the Genesis creation narrative was specifically designed by the Spirit and composed by a firmly guided littérateur so as to be understood from within its contextual literary setting, and that it is a unique written prophecy, originating in a distinctive Sabbath-keeping culture. On this hypothesis the text serves originally to remind attentive like-minded readers of the cultural significance of Sabbath observance, while detailing a series of unobservable creative events. However, the text appears also designed to be read, still within the original cultural perception of literary-minded Sabbath-keepers, from a perspective that is aware of the Spirit's intentional transparent design of the universe for the benefit of humankind. Using the narrative techniques of point of view, resumptive repetition, and rhetorical or communicative intention, techniques found in ancient literature, the present study suggests that previous interpretive difficulties yield to a literary solution, which offers an explanation for the potentially mysterious features of this prophetic composition. In divine foreknowledge the current modern witness of this remarkable narrative to the Spirit's past creative deeds now becomes more visible as a testimony to the invisible God.
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Rumsey, Patricia M. "Céli Dé—Ascetics or Mystics? Máelrúain of Tallaght and Óengus Céle Dé as Case Studies." Perichoresis 15, no. 3 (2017): 49–66. http://dx.doi.org/10.1515/perc-2017-0015.
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Abstract The Céli Dé monks as we see them in the texts associated with their monasteries had a reputation for extreme asceticism. Following their leader, MáelRúain, who had an especially stern reputation for rigorous observance, they believed heaven had to be earned by saying many prayers, by penitential practices and by intense personal effort and striving on the part of each individual monk. To this end, they engaged in such practices as rigorous fasting, long vigils, confession of sins, strict Sabbath observance and devotional practices involving many prayers. Their view of humanity and of creation generally was negative and they saw God as a stern judge. However, there was another aspect to Céli Dé monasticism which we see in the Félire Óengusso, the metrical martyrology compiled by Óengus the Culdee, a monk of Tallaght. We see from his Félire that he understood holiness as a gift of God’s grace, both for the saints in heaven, whom he describes as ‘radiant’ and ‘shining like the sun’, and for those still on earth, through the mercy and graciousness of God himself. His Félire was compiled as an act of devotion to Jesus and the saints, whom he addresses in terms of great warmth, tenderness and intimacy, in expressions which prefigure the language of the medieval mystics. So by studying the lives of these two monks, MáelRúain and Óengus, his protégée, as case studies, we can see that for the Céli Dé, holiness was less a matter of ‘either asceticism or mysticism’, but rather ‘both and’.
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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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LUTTMER, FRANK. "Persecutors, Tempters and Vassals of the Devil: The Unregenerate in Puritan Practical Divinity." Journal of Ecclesiastical History 51, no. 1 (2000): 37–68. http://dx.doi.org/10.1017/s0022046999002882.
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During the late Tudor and early Stuart age, England's parish ministries were increasingly occupied by energetic Puritan preachers who sought to convert souls and build ‘godly’ communities. Together with ‘godly’ magistrates and lay supporters, these preachers laboured to replace a culture rooted in traditional festivals, ales, dances and games with a culture sustained by frequent sermons, Scripture-reading and a strict observance of the Sabbath. Not everyone, however, heeded the call of the preachers. Many people, in most places probably a significant majority, were unable or unwilling to embrace the Puritan theology of grace and were opposed to Puritans' interference in their lives. Resistance to Puritans surfaced in different forms and degrees, ranging from indifference and passivity to organised demonstrations and protests, to street fighting and violence. Verbal abuse seems to have been common; the preferred term of abuse, ‘Puritan’, remained a potent and wounding accusation in spite of its common currency. From about the 1570s and 80s, when Puritan evangelism emerged as a significant movement in England, to the period of the Civil War, tensions between Puritans and anti-Puritans periodically surfaced in towns and villages across the kingdom, with divisions in communities cutting across class lines.
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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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Kuryliak, Bohdan. "Interpretation of Revelation 13 in the writings of Ellen White." Multiversum. Philosophical almanac 2, no. 2 (2023): 162–88. http://dx.doi.org/10.35423/2078-8142.2023.2.2.8.
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The origin and development of the Adventist Church was based on eschatological interpretations of the apocalyptic books of the Bible. Ellen White, one of the co-founders of the Seventh-day Adventist Church, played a prominent role in the interpretation of prophetic texts. In this article, I highlight her interpretation of one of the most controversial passages in the book of Revelation – the thirteenth chapter – in which John writes about the Antichrist. I show that Ellen White took a historical approach to the interpretation of apocalyptic prophecies. White interpreted the beast from the sea as a symbol of the papacy, and the beast from the earth as a symbol of Protestant America. White argued that the image of the beast would be a separate authority, a union of church and state in the United States, a kind of counterpart to the papacy. The restoration of the power of the papacy and its alliance with Protestantism will lead to the loss of religious freedom and persecution. The article highlights that the mark of the beast, according to Ellen White, symbolizes the celebration of Sunday – a false and idolatrous Sabbath. This spiritual sign will be activated in a future eschatological spiritual battle that will take place in the matter of worship and faithfulness to God’s commandments. White wrote about Sunday laws in the historical context of the United States, where they were hotly debated and even passed in some states. I argue that White was not limited by historical context, but was making a statement about future Sunday observance legislation on a worldwide scale, with other countries following the US’s example. The article shows that Ellen White also interpreted the Antichrist individualistically, by indicating the personal appearance of the devil in the form of Jesus Christ at the end of time.
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Chertok, Ilana. "Relief of Breast Engorgement for the Sabbath-Observant Jewish Woman." Journal of Obstetric, Gynecologic & Neonatal Nursing 28, no. 4 (1999): 365–69. http://dx.doi.org/10.1111/j.1552-6909.1999.tb02004.x.
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Gardner, Gregg E. "Let Them Eat Fish: Food for the Poor in Early Rabbinic Judaism." Journal for the Study of Judaism 45, no. 2 (2014): 250–70. http://dx.doi.org/10.1163/15700631-12340057.
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Abstract Recent scholarship has shown how investigations into food and poverty contribute to our understanding of late-antique Judaism and Christianity. These areas of inquiry overlap in the study of charity, as providing food was the preeminent way to support the poor. What foods and foodways do the earliest texts of rabbinic Judaism prescribe for the poor? This article examines Tannaitic discussions of the foods that should be given as charity, reading these texts within their literary and historical contexts. I find that they prescribe a two-tiered system whereby foods for the week aim to meet the poor’s biological needs, while those for the Sabbath fulfill religious requirements. These rabbinic instructions, however, also reinforce social separation and deepen the poor’s sense of exclusion. This article contributes to scholarship on poverty and charity in late antiquity, the use of food in the construction of rabbinic identity, and the tensions that arise from establishing material requirements for religious observances.
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Sabbat, Rafles P., Stimson Hutagalung, and Rolyana Ferinia. "Kontekstualisasi Marari Sabtu Sebagai Jembatan Misi Injil Terhadap Parmalim." Media (Jurnal Filsafat dan Teologi) 3, no. 1 (2022): 63–76. http://dx.doi.org/10.53396/media.v3i1.60.
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The essay deals with the so-called Marari Sabtu in the Parmalim tradition as a bridge for the Christian mission to Parmalim followers. The starting point is the fact of similarity in terms of worship day between the Parmalim tradition and the biblical testimony, namely the observance of Sabbat. Parmalim observes the tradition of “Marari Sabtu”, which is a weekly worship ceremony to worship Debata Mulajadi Nabolon, and worship takes place every Saturday. The research question is: Can the similarity in terms of worship day be a bridge for evangelism for Permalim followers? This paper shows that Paul's method to the Athenians can be a model for evangelization efforts for Parmalins. It means that an effort to contextualize faith can be carried out for Parmalim followers by starting from the Marari Sabtu tradition.
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Klein, Michele. "The Candle of Distinction: A Cultural Biography of the Havdalah Light." Images 8, no. 1 (2014): 3–24. http://dx.doi.org/10.1163/18718000-12340036.
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This case study explores how a general lighting device transformed into a distinctive Jewish ritual object, the Havdalah candle. In late antiquity, the ubiquitous oil lamp served for the fire-light blessing during the end-of-Sabbath Havdalah ritual but in the fourth century, a sage added a torch, avukah, aggrandizing the ceremonial light. Jews showed little concern for the lighting utensil until the late Middle Ages, when a variety of contemporary torch-candles employed in Church ritual and among Christian aristocracy inspired new rabbinic interpretations of the term avukah. Ashkenazi Jews favored a costly Gothic-style implement with intertwined tapers, which particularly suited the words of the ancient Havdalah blessing. This became a distinctively Ashkenazi Jewish ritual object in the sixteenth century, after Christians abandoned the old-fashioned style of torch-candle. Following the drop in cost of wax, and massive Jewish migrations in modern times, all observant Jews adopted the Ashkenazi intertwined candle.
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Möller, Francois P. "Three perspectives on the Sabbath." In die Skriflig/In Luce Verbi 53, no. 1 (2019). http://dx.doi.org/10.4102/ids.v53i1.2394.
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There is still confusion in theology and especially among members of the church concerning the fourth commandment and its observance. The following questions could be asked: What is the meaning of the Sabbath? What is the intention of rest on this day? Ought this commandment still be honoured like the other nine commandments of the Law? Does it still have any meaning for the church, or is Sunday a replacement for the Sabbath? The objective is to obtain greater clarity concerning the meaning, contents and application of the Sabbath as presented in both the Old and the New Testament. This is done from a dogmatic emphasis by dividing the Sabbath into three perspectives: The Creation Sabbath (God’s identification with it), the Covenant Sabbath (Israel’s identification with it), and the Atonement Sabbath (the church’s identification with it). This division does not assume three separate Sabbaths, but they are perspectives on the one Sabbath of God. The threefold perspective will contribute to a universal view on the Sabbath as presented in the creation narrative, the nation of Israel, and the church of the New Testament. This universal view is grounded in Christ who is the focal point, contents and connection between the three given perspectives. It is a Christocentric point of view that gives perception on the meaning, observance, application and message of the Sabbath for the church and every believer of our day.
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Kessler, Volker. "The Sabbath as a remedy for human restlessness." In die Skriflig/In Luce Verbi 46, no. 2 (2012). http://dx.doi.org/10.4102/ids.v46i2.61.
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Considering that many people today suffer from restlessness, it would be very helpful to remind ourselves of a very old, very simple but very effective remedy: rest on the Sabbath. In the Christian tradition, Sabbath-keeping often only focused on its spiritual aspects. This article has focused on the benefit of rediscovering the gift of the Sabbath as ‘a delight to the soul and a delight for the body’ (Heschel). It has shown how we can explicitly learn from the Jewish tradition of holistic Sabbath observance. The article consists of four parts: the phenomenon of human restlessness, ten different facets of the Sabbath in the Old Testament, a short section on the history of pro-Sabbath and anti-Sabbath attitudes within the Christian churches and a concluding section about applying the basic principles of the Sabbath in modern life for the sake of a good work-life balance. Examples from the German context are included.Die Sabbat as kuur teen menslike rusteloosheid. Wanneer die hedendaagse rusteloosheid van mense in ag geneem word, het dit waarde om onsself aan ‘n baie ou, eenvoudige dog effektiewe maatreël tot herstel te herinner, naamlik om op die sabbat te rus. In die Christelike tradisie fokus sabbatsonderhouding dikwels slegs op godsdienstige aspekte. Hierdie artikel het gefokus op die wins in die herontdekking van die sabbatsgeskenk as ‘n ‘behae vir die siel en die liggaam’ (Heschel). Dit toon duidelik hoe ons uit die Joodse tradisie van ‘n holistiese sabbatsonderhouding kan leer. Die artikel het bestaan uit vier dele, naamlik die verskynsel van menslike rusteloosheid, tien verskillende fasette van die sabbat in die Ou Testament, ‘n kort historiese oorsig oor pro- en teen-standpunte van die Christelike kerk ten opsigte van die sabbat, en ten slotte die toepassing van basiese sabbatsbeginsels in die moderne lewe ter handhawing van ‘n goeie balans tussen werk en lewe. Voorbeelde uit die Duitse konteks is ook ingesluit.