Dissertations / Theses on the topic 'Sabbath Rest'

While studies have explored and analyzed the concept of rest in a variety of literary works in the Hebrew Bible (HB) and the Ancient Near East (ANE), attention given to its theological significance and rhetorical function in the literary context of Genesis 1–11 has been wanting. This thesis thus examines how the concept contributes to the thematic development and rhetorical design of Genesis 1–11. It is an exegetical and theological reflection that approaches Genesis 1–11 as a unified textual unit with a coherent literary message. In this light, the primary method to explicate the significance of rest from this literary context is by means of exegesis or a “close reading” of the text. The concept of rest in the ANE signifies not mere inactivity, but rather, the ideal conditions in which another activity or state of being is engaged or experienced. Rest thus includes both elements: cessation from one activity or state of being (rest from) and the engagement of another activity or state of being (rest for). The concept of rest (expressed in a wide variety of lexical terms and associated ideas) within the HB can be broadly described as the ideal conditions (characterized by stability, security, and order) intended for blessing, holiness, and justice within the covenantal relationship with YHWH, that in turn results in the worship of YHWH and the flourishing of his created order. In this light, the provision of rest functions as a powerful soteriological symbol, in which the act of providing rest is regularly expressed as movement (or transition) from particular circumstances or situations (i.e. rest from) to an ideal state for an intended purpose (i.e. rest for). This conceptual pattern can be portrayed as: rest from (particular conditions) → rest to (ideal state) → rest for (purpose). At the same time, a state of unrest indicates the result of God's judgment for rebellion and the fracturing of his relationship with his people, which also has adverse effects on the created order. The concept of rest can be expressed with a broad semantic field of lexical terms, but is most prominently expressed with the terms, שׁבת and נוח . Although scholars have tended to isolate these terms into separate “traditions,” they share a close semantic, conceptual, and theological relationship that is expressed in several passages throughout the HB, which demonstrates the ability to utilize these terms as a coherent literary motif. This understanding is crucial to appreciate the utilization of the rest motif in Genesis 1–11, for the goal of creation is initially expressed with שׁבת but is thematically developed with נוח (along with associated terms and ideas). The rhetorical function of the concept of rest as a literary motif is understood in the light of the overarching theme of Genesis 1–11, which may be expressed as Rest–Unrest– vi Comfort. This theme effectively articulates the development of Genesis 1–11, in which the essential goodness and the intended purposes of God's created order (Rest) are affected by human rebellion that results in the destructive flood (Unrest) but leads to a new reality that humanity must face the enduring consequences of sin with the enduring hope of God's grace (Comfort). Thus, along the contours of this thematic development, the rest motif is traced: the goal of creation is expressed as the rest of God on the seventh day, in which humanity is intended to participate and to provide to the created order. The undoing of creation is expressed with concepts of unrest such as humanity's exile, wandering, wearisome toil, and oppression that culminates with the destructive flood. Finally, the renewal of creation— characterized as a mixture of rest and unrest, blessing and curse—is aptly portrayed as mere comfort (Genesis 5:29) forcing humanity to long for (and even anticipate) the fulfillment of God's intended purposes for his created order. In this light, the concept of rest not only informs the thematic development of Genesis 1–11, but also provides further clarity and greater complexity to its overall rhetorical design and theological message.

Jesus' invitation to rest in Matthew 11:28-30 is part of the evangelist's special material, inserted between the pronouncement that only the Son fully knows the Father and possesses the unique prerogative to reveal him (11:25-27) and the only two sabbath stories in this Gospel (12:1-14). This dissertation explores the significance of such a juxtaposition. Since the use of the Jewish Scriptures is pervasive in Matthew’s Gospel, the dissertation studies the use of the evangelist’s term for rest (a0na/pausiv) throughout the LXX. As a result of this analysis, it proposes that there are three main potential backgrounds for the concept of rest in this two-fold pericope and these can be summarized under the categories of "sabbath rest", "peaceful inheritance" and "wisdom's repose." These categories then provide the resources for a fresh evaluation of the significance of Jesus' offer of rest in its Matthean narrative context. In addition, the examination of Matthew’s theology of rest and Sabbath in 11:25-12:14 in light of the major themes of law, eschatology and Christology in this Gospel suggests that Matthew’s approach to interpreting Sabbath law and his eschatological perspective are primarily based on his beliefs about Jesus. Jesus is the Mosaic-Davidic eschatological agent prophesied in the Jewish Scriptures and through him has been inaugurated a new era of Christ-centered law interpretation along with a present realization of the eschatological expectations of the sabbath rest of the messianic age that is to be consummated at his parousia. This Christological conviction has placed the Matthean community at odds with the leaders of its own religious society, who have rejected its belief about the identity and mission of Jesus, including its proposal that the sabbath commandment’s rest from now on points to the eschatological reality of rest that is centered in Jesus.

Est-ce-que le sabbat est d'origine hébraïque ?Quand est né le dimanche ?Est-ce que Paul est l'inventeur du christianisme ?Comment expliquer la position des chrétiens sabbataires aujourd'hui ?Is the sabbath from hebrew origin ?When the Sunday is "born" ?Was Paul the inventor of christianism ?How to explain the position of the sabbatarien christians ?<br>Doctorat en Philosophie<br>info:eu-repo/semantics/nonPublished

For members of The Church of Jesus Christ of Latter-day Saints, the Ten Commandments are very much in effect today. The fourth commandment, to remember the Sabbath day and keep it holy, is heavily emphasized within church doctrine and culture (Exodus 20:8; Deuteronomy 5:12). This command to set apart the Sabbath is observed on Sundays for the LDS Church as well as the majority of the Christian world, rather than the traditional Saturday. Though the Ten Commandments collectively have both individual and societal implications, the spiritual outcome from following them is indeed an introspective pursuit. This thesis seeks to address how members of the Church seek to keep the Sabbath day holy in a profession that is heavily involved in Sunday work. With the universality of sports among Latter-day Saints, and large numbers of youth hoping to play sports professionally, this study is timely because it seeks to elucidate the effects that playing professional sports, particularly in the NFL, have on church activity. Chapter One details the history of the Sabbath from the Old Testament to the present day. It then discusses the doctrine of the Sabbath as taught by the LDS Church. It also discusses what the highest officers in the church, the First Presidency, Quorum of the Twelve Apostles, and other auxiliary leaders have said about sports and Sunday play. It finishes off with a description of the research methodology and the interview process for thirty Latter-day Saints who played in the NFL. Chapter Two introduces the data and some of the main findings regarding Sabbath day worship in the NFL; it highlights the sacrament, church attendance, and other personal religious habits for these athletes. Chapter Three continues the discussion of the data and more particularly addresses some of the challenges more pertinent to LDS NFL players. It was apparent after the interview process that these participants found it challenging to be in an atmosphere so incompatible to their personal beliefs, including religious criticism from teammates, harsh language, lewdness in and out of the locker room, and many other difficult circumstances. Marriage is addressed and how it was a major factor for these players. It also includes quantitative information about the athletes' backgrounds and faith experiences leading up to their careers in the NFL. Chapter Four summarizes the thesis and draws conclusions upon the data. It also recommends areas for further research. In the Appendix, redacted interviews of all thirty NFL players are included.

This thesis narrates an ethic of Sabbath-keeping with and for others within a world that directs people to act chiefly for themselves. It engages with Karl Barth's The Doctrine of Creation to narrate the Sabbath as a fidelity-producing practice for the people of God. It demonstrates Sabbath's architectonic importance within The Doctrine of Creation and its generative capacity within the faithful life of the Christian community, thereby recommending Sabbath to the closer attention of Barth scholars, Barth's theologically located account to the closer attention of Sabbath scholars, and Sabbath to the closer attention of the living community of Christ in the world. Structured according to the logic of Barth's account, the thesis begins with "The God Who Rests," which narrates the Sabbath revelation of divine freedom, contentment, and joy as the Creator's movement of fidelity into a covenantal relationship with the creation. "The Creatures with whom God Rests" provides the basic framework within which faithful creaturely existence corresponds to this movement of God's rest. "Sabbath Freedom," "Sabbath Contentment," and "Sabbath Joy" then narrate the correspondence of creatures' action to their Creator's according to these central aspects.

This dissertation argues that weekly Sabbath rest is a creation ordinance supported by both biblical-theological and historical evidence, and has ecclesial and personal implications. Furthermore, this dissertation is proposing a mediating position between traditional sabbatarian and non-sabbatarian positions. Historically, the sabbatarians have argued for Sabbath rest being a creation ordinance and non-sabbatarians have argued the opposite. This proposal offers a third option that grounds weekly rest in creation (showing some similarities with sabbatarians), but also highlights the radical transformation of rest found in Christ (showing some similarity with non-sabbatarians while avoiding their idea that fulfillment in Christ exhausts the biblical instruction about weekly rest). This mediating position will allow for avoiding both the legalistic tendencies of traditional sabbatarian theology and the antinomian tendencies that can be found in some non-sabbatarian positions. For the purposes of this dissertation, a creation ordinance is defined as a normative, but not uniformly observed, universal pattern, exceptions to which must fulfill and contribute to the pattern’s fulfillment, moreover, the pattern must be confirmed, not negated or abrogated, by later biblical revelation.

This study is an attempt to define more clearly the Sabbath institution as it is presented in Exodus 20:8-11. It begins by describing the big-picture contours of the Sabbath institution as it has been depicted by various scholars during the last century. Many of these studies focus on delineating what proper Sabbath observance entails or describing how Sabbath rest mirrors God’s rest on the seventh day of creation. However, little investigation has been conducted into the relationship between the fourth commandment in Exodus 20 and the shape of humanity’s task and relationship with God on the seventh day. The study then examines the nature of God’s rest in the first creation account, describing what “rest” entailed for God, and the work from which he rested. It suggests that this “rest” is from the creational activity of the first six days and that it continues on into the present. It also discusses the relationship between the concept of rest offered by the first creation account and the concept of rest in the understanding of the Ancient Near East and Israel. Humanity’s role in the created order is also examined. While humans share some qualities with other creatures, such as an embodied existence, they are also distinct from the rest of creation. Only humans are created in the image of God. As such, they are given tasks unique to their status: subduing the earth, exercising dominion over the creatures of the earth, and expanding the borders of the garden as they multiply and fill the earth. These form the heart of their God-given task that they will carry out as God enjoys his seventh-day rest. Next, the study investigates the particulars of Exodus 20:8-11 and suggests a reading of these particulars against the backdrop of the seventh day as it is described in chapters 3-4. While the rationale for the Sabbath commandment is grounded in the events of the first creation account, the commandment itself also needs to be understood in the context of the Decalogue and, in turn, in the context of the law’s reception at Sinai. The law, and hence the fourth commandment, are central to the calling and purpose of Israel. As Israel fulfils its mandate to be a light to the nations, it will reflect the ideals of the seventh day as they are encapsulated in the law. Far from simply mirroring God’s rest, the fourth commandment reflects the relationship between God and humanity and humanity’s role on the seventh day of creation. The study concludes by drawing together various pieces of the argument and makes suggestions for further research.<br>MTh (Old Testament), North-West University, Potchefstroom Campus, 2015