Liturgical Practice in the Fathers

172 Pages·1988·93.704 MB·English

by  Thomas Halton, Thomas K. Carroll

MESSAGE OF THE FATHERS OF THE CHURCH MESSAGE OF THE FATHERS OF THE CHURCH
General Editor: Thomas Halton
LITURGICAL
PRACTICE
IN THE FATHERS
Volume 21
by
Thomas K. Carroll and Thomas Halton
.'
,. Michael Glazier
i;};; ~(
Wilmington, Delaware
~
Contents
About the Authors
THOMAS K.CARROLL holds doctorates in theology and liturgy,
was a peritus at Vatican II, and has written and lectured
widely on patristic topics. He ispresently on the faculty ofthe
Abbreviations 4
University of Dallas.
Editor's Introduction 5
THOMAS HALTON holds M.A. and Ph.D degrees in Ancient Introduction 7
Classics from University College, Dublin and the Catholic
University of America, where he is now Professor of Greek
CHAPTER ONE: The Lord's Day and Week 17
and Latin. He is a past President of the North American
New Names for the New Day 18
Patristic Society and has lectured and written widely on i..
A Pagan Name for the New Day.................. 47
patristic subjects in Europe and North America. He isEditorial
A Jewish Name for the New Day 61
Director of the Message of the Fathers of the Church and
Studies in Christian Antiquity. Recently, he co-authored (with
Robert D. Sider), "A Decade of Patristic Scholarship 1970- CHAPTER TWO: The Lord's Night and Season 77
1979." The Paschal Night and Season 78
The Paschal Controversy 92
The Greek Pasch 108
The Latin Pasch................................. 124
First published in 1988 by Michael Glazier, Inc., 1935 West Fourth Street,
Wilmington, Delaware 19805. CHAPTER THREE: New Days of the Lord .. 148
Christmas Day 148
Copyright ©1988 by Michael Glazier, Inc. All rights reserved.
Epiphany 171
Library of Congress Catalog Card Number: 88-81138
International Standard Book Number: New Year's Day 188
Message of the Fathers of the Church serjes: Ascension Day 192
(0-89453-312-6, Paper; 0-89453-340-1, Cloth)
Presentation Day 203
LITURGICAL PRACTICE INTHE FATHERS
(0-89453-324-X. Paper; 0-89453-361-4, Cloth)
Typography by Angela Meades,
Printed in the United States of America by Edwards Brothers, Ann Arbor. 3
n
4 Contents
CHAPTER FOUR: New Weeks of the Lord 207
Holy Week.............................................................. 208
Easter Week 239
EDITOR'S INTRODUCTION
CHAPTER FIVE: New Seasons of the Lord 269
~~ no
Pentecost 293
Advent and Quartertense 320
The Message of the Fathers of the Church isa companion
series to The Old Testament Message and The New Testament
EPILOGUE: Isidore of Seville, Message. It was conceived and planned in the belief that
On Ecclesiastical Duties (PL83.760-769) 327 Scripture and Tradition worked hand in hand in the forma-
tion of the thought, lifeand worship of the primitive Church.
Such a series, it was felt, would be a most effective way of
Suggested Further Reading 338
opening up what has become virtually a closed book to
Index 340
present-day readers, and might serve to stimulate a revival in
interest in Patristic studies in step with the recent, gratifying
resurgence in Scriptural studies.
The term "Fathers" isusually reserved for Christian writers
marked by orthodoxy ofdoctrine, holiness oflife,ecclesiastical
approval and antiquity. 'Antiquity' isgenerally understood to
Ab breviations include writers down to Gregory the Great (+604) or Isidore of
Seville (+636) in the West, and John Damascene (+749) in the
East. In the present series, however, greater elasticity has been
ACW Ancient Christian Writers encouraged, and quotations from writers not noted for ortho-
ANF Ante-Nicene Fathers doxy will sometimes be included in order to illustrate the
CCL Corpus Christianorum, Series Latina evolution of the Message on particular doctrinal matters.
CSEL Corpus Scriptorum Ecclesiasticorum Latinorum Likewise, writers later than the mid-eighth century will some-
FOTC Fathers of the Church times be used to illustrate the continuity oftradition on matters
GCS Die griechischen christlichen ScriftsteUer der ersten like sacramental theology or liturgical practice.
drei Jalrhunderte An earnest attempt was made to select collaborators on a
LNPF A Select Library ofNicene and Post-Nicene Fathers broad inter-disciplinary and inter-confessional basis, the chief
of the Christian Church consideration being to match scholars who could handle the
OECT Oxford Early Christian Texts Fathers in their original languages with subjects in which they
PG Patrologia Graeca had already demonstrated a special interest and competence.
PL Patrologia Latina
PLS Patrologia Latina, Supplementum
SC Sources Chretiennes
5
6 Editor's Introduction
About the only editorial directive given to the selected con-
tributors was that the Fathers, for the most part, should be
allowed to speak for themselves and that they should speak in
readable, reliable modern English. Volumes on individual
themes were considered more suitable than volumes devoted
INTRODUCTION
to individual Fathers; each theme, hopefully, contributing an
important segment to the total mosaic of the Early Church,
one, holy, catholic and apostolic. Each volume has an intro-
ductory essay outlining the historical and theological develop-
ment ofthe theme, with the body ofthe work mainly occupied
with liberal citations from the Fathers in modern English
translation and a minimum of linking commentary. Short lists
In the mythical age, or age of the gods, space and time
of Suggested Further Readings are included; but dense, schol-
were the symbols of the sacred and the eternal. In Israel,
arly footnotes were actively discouraged on the pragmatic
they were institutionalized, and one became the Temple,
grounds that such scholarly shorthand has other outlets and
and the other the Sabbath. But in Christ each became flesh
tends to lose all but the most relentlessly esoteric reader in a
and made His dwelling among us (In. 1:14): destroy this
semi-popular series.
temple, wasJesus' answer, and inthree days Iwillraiseitup
At the outset of his Against Heresies Irenaeus of Lyons
... Actually He was talking about the temple of His body
warns his readers 'not to expect from me any display of
(Jn. 2:19-21); elsewhere He said to them: the sabbath was
rhetoric, which I have never learned, or any excellence of
madefor man, not manfor thesabbath. That iswhy the Son
composition, which I have never practised, or any beauty or
of Man is Lord even of the sabbath (Mk. 2:27-28). Thus,
persuasiveness of style, to which I make no pretensions.'
there isthe new space, or Temple, that isthe Church, one,
Similarly, modest disclaimers can be found in many of the
holy, catholic and apostolic, and the new time, or Sabbath,
Greek and Latin Fathers and all too often, unfortunately, they
that isAnno Domini, the Year ofthe Lord, with itsdivision
have been taken at their word by an uninterested world. In
ofdays and nights, weeks and seasons, to reveal God's grace
fact, however, they were often highly educated products ofthe
in time-the beginning in space of eternal glory.
best rhetorical schools of their day in the Roman Empire, and
The New Testament with its emphasis on the Hour of
what they have to say isoften as much a lesson in literary and
Jesus bears witness tothis divine invasion ofspace and time.
cultural, as well as in spiritual, edification.
When asked for amessianic signat Cana, Jesus replied: My
St. Augustine, in The City of God (19.7), has interesting
hour has not yet come (In. 2:4), but at the Last Supper He
reflections on the need for acommon language inan expanding
said: Father, thehour has come! Giveglory toyour Son that
world community; without acommon language a man ismore
your Son may give glory to you (In. 17:1). Again, He
at home with his dog than with a foreigner as far as inter-
slipped through the hostile crowd on one occasion, because
communication goes, even in the Roman Empire, which
His hour had not yet come (In. 7:30), whereas, in Geth-
imposes on the nations it conquers the yoke of both law and
semani, Hesaid: this isyour hour-the triumph of darkness
language with aresultant abundance ofinterpreters. It ishoped
(Lk. 22:53).
that in the present world of continuing language barriers the
This hour of Jesus, or time of darkness and light, of sin
contributors to this series willprove opportune interpreters of
and glory, began when' evening came (Gen. 1:5), and
the perennial Christian message.
Thomas Halton
7
8 Introduction Introduction 9
darkness came over the whole land (Lk. 23:44), and recurring in its alternate changes, succeeds, there can be no
morningfollowed (Gen. 1:5),asthefirst day of the week was harm from the nocturnal shades for those who pray, because
dawning(Mt. 28:1)... the eighth day! This NewTestament to the sons oflight even inthe night there isday. For when ishe
day isthe octave, soto speak, ofthe Old Testament first day, without light who has light in his heart? Or when does he not
the day ofseparating light from darkness (cf. Gen. 1:5), but have sun and day, to whom Christ is Sun and Day?
its origin isto befound solely inthe fact of the resurrection
of Christ on the day after the Sabbath. Unlike the Jewish
Sabbath, or seventh-day rest of God, at the end ofcreation, At about the sixth hour (Lk. 23:44) of Preparation day
this isthe first day ofthe new creation, and there will be no (In. 19:31), the sixth day ofGenesis, when God created man
other day to follow-no more weeks, nor seasons, nor in His image (Gen. 1:27), a darkness came over the whole
years. Now thefirst streaks of dawn have appeared, and the land (Lk. 23:44): so evening came (Gen. 1:5) before the
morning star will rise in our hearts (2 Peter 1:19), until we Sabbath, and after along night, forty hours ofdarkness and
are blameless on the day of Our Lord Jesus Christ (1Cor. silence, morning followed (Gen. 1:5), after the Sabbath, in
1:8). This day and its dawn is Christ, God's grace in time, keeping with what Moses, according to Basil the Great? (d.
and glory ineternity. Afully developed theology ofthis day, 379), called mia hemera or one day, rather than first day
asthe primary symbol of God's grace intime, can beseen in (Gen. 1:5). Of this night Scripture says: the night will be as
Cyprian's (d. 258) Commentary on the Lord's Prayer: clear as day, it will become my light. my joy (Ps. 139:12).
Certainly, bythe middle ofthe second century, ifindeed,
'For since Christ isthe true Sun and the true Day, asthe sun not much earlier, the resurrection ofChrist had shed itslight
and the day of the world recede, when we pray and petition on the Paschal night ofIsrael, and biblical event and cosmic
that the light come upon us again, we pray for the coming of experience combined to enrich the Lord's Day with the
Christ to provide us with the grace of eternal light. Moreover, Word of Scripture and the fragrance of spring. Thus was
the Holy Spirit in the psalms declares that Christ iscalled the born the Paschal night of the Church, as a vigil and fast in
Day. He says: The stone which the builders rejected has expectation of the day and the feast. Night and day made
become the cornerstone. This is the Lord's doing; it is the symbol of redemption complete, and again by the time
wonderful in our eyes. This is the day which the Lord has of Cyprian (d. 258) every night was computed as the day:
made; letusexult and rejoice therein (Ps. 118:22-24). Likewise
Malachias the prophet testifies that He iscalled the Sun when 3Moreover, let us who are always in Christ, that is, in the
He says: But unto you that fear my name, the Sun ofjustice light, not cease praying even inthe night. Let us, most beloved
shall arise, and healing is in His wings (Mal. 3:20). But if in brethren, who are always in the light of the Lord, who
holy Scripture Christ isthe true Sun and the true Day, no hour remember and retain what wehave begun to beafter receiving
is excepted for Christians, in which God should be adored grace compute the night as day. Let us believe that we walk
frequently and always, so that we who are in Christ, that is,in always in the light (cf. 1In. 1:7);let us not be hindered by the
the true Sun and in the true Day, should be insistent darkness which wehave escaped; letthere beno loss ofprayers
throughout the whole day in our petitions and should pray; in the hours of the night, no slothful or neglectful waste of
and when, by the law of the world, the revolving night,
2Cf. PG 29.59
'Text: CSEL 3,1.292=FOTC 36.158 3Text: CSEL 3,1.294=FOTC 36.159
10 Introduction Introduction II
opportunities for prayer. Let us who bythe indulgence ofGod to becalledthe one (mia) ofthe monad, and not thefirst
have been recreated spiritually and reborn imitate what weare (prote)ofthehebdomad, becauseitisuniqueandcannot be
destined to be; let us who in the kingdom will have day alone communicated to the others".> Secondly, there is the
without the intervention of night bejust as alert at night as in Hellenistic idea of time, in which the week represents a
the day; let us who are destined to pray always and to give closedcyclereturningperpetuallyonitself,havingtherefore
thanks to God, not cease here also to pray and to givethanks. neither beginningnor end, and thus representing eternity.
The connection betweenthe monad ofGreekthought and
Inthefirstandsecondcenturiesdayandnightconstituted the biblicalmia wasuniquely Basil's:he isno lessclearon
theprimarysymbolofbiblicaltime:for thedarkness itself is the cosmic weekwhich isthe figureofthe future age, the
not dark, and night shines astheday. Darkness and light are eighth day, orthe day of the Lord:
the same (Ps. 139:12). ButtheSabbath debates ofthethird
century brought to theforethe planet weekwhichempha-
6The Day of the Lord (hemera Kyriou) is great and
sizedthe Lord's Day asthe arche orprinciple ofthe week.
celebrated (cf. Joel 2:1). Scripture knows this day without
Atreatise entitled On Sabbath and Circumcision, attri-
evening, without succession, without end; the Psalmist calls it
buted to Athanasius (295-373) proposed a theology ofthe
also the eighth day because it is outside of this time of seven
week,whichwasmore fullydeveloped byBasil(d.379) in
days. Whether you call it day or age, the sense isthe same. If
his Third Homily on the Hexaemeron. HereBasilexplains
this state iscalled day, it isone (mia) and not multiple; if it is
whyMosesusedtheword one rather than thewordfirst to
called aeon, it is alone (monakos) and not part of a whole
show howthe week,byreturning on itself,forms aunity:
(po//ostos). To raise our spirit toward the future life. (Moses)
called one the image of the aeon, the first-fruits of days, the
+God, who created time, gave it the periods of the days as
contemporary of the light, the holy Lord's Day (kyriake)
measures and signs, and, measuring it by the week, He
honored by the resurrection of the Lord (kyrios).
established that the week, returning always upon itself (ana-
kuklousthaii should mark the measure oftime. And the week
Thescriptural and doctrinal developmentofthemystery
itself constitutes one single day, returning seven times on itself.
ofChrist bythe preaching ofthe Greekand Latin Fathers
Here isthe form of the cycle, which has its beginning and end
and bythecouncilsofthefourth and fifthcenturiesenabled
in itself. Now the property ofthe aeon isto return on itself and
the biblical event to enlighten cosmic experience, and to
never to end. This iswhy the principle oftime iscalled not the
maketheheavens,sotospeak,declare theglory of God (Ps.
first day, but one day, so as to indicate, by its name, its
19:I). This is the age of Basil in the Greek East, and
relationship with the aeon. Having the characteristics of
Ambrose in the Latin West, when revelation and nature
oneness and of incommunicability, it isproperly and fittingly
wereat one, and the sun and moon weremade byGod to
called one.
serve assigns, andfor thefixing of seasons, days and years
(Gen. 1:14):
Heretwo ideasare encountered. There isfirst ofallthe
Pythagorean notion of time beingruled by the sevenday
period:"thefirstday,according tothePythagoreans, ought
SJean Danielou, The Bible and The Liturgy, University ofNotre Dame Press 1956,
pg.265.
-re«. PG 29.59
6Text: PG 29.52
a
12 Introduction Introduction 13
7Wethink that season means the changes of the periods of regions. From them it ispossible to conjecture the intensity of
time-winter, spring, summer, and autumn-which, due to the burning heat which exists in the air from the solar beam,
the regularity of the movement of the luminaries, are made to and what effects itproduces. The season ofautumn, welcoming
pass by us periodically. It iswinter when the sun tarries in the us inturn from summer, breaks the excessive stifling heat and,
southern parts and produces much night shadow inthe region gradually lessening it, by its moderate temperature leads us
about us, so that the air above the earth ischilled and all the unharmed out of itself into winter, that isto say, while the sun
damp exhalations, gathering around us, provide a source for again turns back from the northerly regions to the southern.
rains and frosts and indescribably great snows. Afterwards, These changes ofthe seasons, which follow the movements of
returning again from the southern regions, it arrives in the the sun, govern our lives.
center, so that it divides the time equally between night and Let them serve, He says,for thefixing of days (Gen. 1:14),
day, and the longer it tarries in the places above the earth, not for making days, but for ruling the days. For, day and
much milder a climate does it bring back in turn. Then comes night are earlier than the generation ofthe luminaries. This the
spring, which causes all plants to bud, brings returning lifeto psalm declares to uswhen itsays: Heplaced the sun to rule the
most trees, and preserves the species for all land and water day, the moon and stars to rule the night (Ps. 136:8).How does
animals byaseries ofbirths. And now, the sun, moving thence the sun rule the day? Because, whenever the sun, carrying the
toward the summer solstice in a northerly direction, offers us light around with it, rises above our horizon, itputs an end to
the longest days. And, because ittravels through the air avery the darkness and brings us the day. Therefore, one would not
great distance, itparches the very air above our heads and dries err ifhewould define the day asair, lighted bythe sun, orasthe
up all the land, aiding in this way the seeds to mature and measure of time in which the sun tarries in the hemisphere
hurrying the fruits of the trees to ripeness. When the sun is above the earth. But, the sun and the moon were appointed to
most fiery hot, itcauses very short shadows at midday because be for the years. The moon, when it has completed its course
it shines upon our region directly from above. Those days are twelve times, measures a year, except that it frequently needs
longest in which the shadows are shortest, and again, the an intercalary month for the accurate determination of the
shortest days are those which have the longest shadows. This is seasons, as the Hebrews and the most ancient of the Greeks
so for us who are called Heteroscians (Shadowed-on-one- formerly measured the year. The solar year isthe return ofthe
side), who inhabit the northern part ofthe earth. Yet, there are sun from a certain sign to that same sign in its regular
some who for two days ofevery year are entirely shadowless at revolutions ....
midday, upon whom the sun, shining from the zenith, pours May Hewho has granted usintelligence to learn ofthe great
equal light from all sides, so that it even lights up the water in wisdom ofthe Creator from the most trivial objects ofcreation
the depth ofthe wellsthrough narrow apertures. Consequently, permit us to receive loftier concepts of the Creator from the
some call them Ascians (Shadowless). But, those beyond the mightly objects of creation. And yet in comparison with the
spice-bearing land have shadows that change from one side to Creator, the sun and moon possess the reason of an ant or
the other. They are the only inhabitants inthis world who cast gnat. Truly itisnot possible to attain aworthy view ofthe God
shadows to the south at midday; whence some call them of the universe from these things; we can only be led on by
Amphiscians (Shadowed-on-both-sides). Allthese phenomena them, asalso byeach ofthe tiniest ofplants or animals to some
happen when the sun has already passed across to the northern vague and faint impression of Him.
When the Fathers spoke about the year ofthe Church, as
TText: PG 29.117-148 =FOTC46.95-103 the ancients did about the anni circulus, or yearly cycle,they
n
14 Introduction Introduction 15
did so inthe same symbolic way. For both the circle was the keeping with the law of the Pasch, which was eaten in the
opposite of all development, and as something completely evening,-in the evening ofthe world that you might nourish
round it was the symbol of God's eternity. In it there is yourselves on the flesh of His Word, you who are always
neither before nor after, greater nor less,and itcontains the evening until the morning comes ... In the evening weeping
highest degree of oneness and likeness. It has neither shall haveplace and inthe morning gladness (Ps. 30:6):so, too,
beginning nor end, and it returns upon itself and stretches you shall rejoice and be glad in the morning, that is in the
out in all directions: it is at the same time the deepest rest world to come (Origen, On Genesis, Horn. X).
and the highest exercise of power. Thus the circle is an
This volume, entitled Liturgical Practices in the Fathers,
image oflifewithout development orgrowth; eternal life,or
is another book on the liturgical year. Recently, Thomas
pleroma, where Christ and His Church stand inthe realm of
Talley wrote historically on The Origins of the Liturgical
Abiding Spirit.
Year: previously, Nocent had written spiritually and
The mystical Christ, gloriously risen and reigning with
pastorally on the same topic, which Karl Adam had earlier
His bride, the Church, who in her inmost being isalready
considered theologically. The furrow has been well
with Him in heaven (cf. Tertullian, On Baptism, 15: una
ploughed: yetthis book isdifferent. Inallowing the Fathers
ecclesia incaelis) isthe real presence of this cosmic symbol,
to speak for themselves they become the text and are no
that is, the yearly cycle. In the eternity of His Father in
longer the footnotes. Nevertheless, there ismuch common
heaven, Christ isthe everlasting day: that city needs neither
ground, acknowledged when necessary, and avoided where
sun nor moon, because theglory of the Lord shines upon it
possible.
and the Lamb isitsbrilliant light (Rev. 21:23).In the year of
Ultimately every book on the liturgical year considers the
His Church on earth He isthe true day which shines on day,
symbolism of time revealing God's grace at work in our
the true sun which sheds everlasting light (Ambrose), asthe
space now. In the Old Testament, God called the light
Roman Liturgy sings inher Lauds: He isalso the day which
"day': and the darkness He called "night "(Gen. 1:5):thus
is splendid with the light that knows no evening (phos
day became the starting point of biblical time and night the
anesperon), asthe Greek Liturgy sings inher vespers. But in
counterpoint asdaypours out the Word today, and night to
addition Christ isespecially the true year without winter, or
night imparts knowledge (Ps. 19:3). By the rotation of
darkness or death whilst the world's day issimply the aeon,
weeks, seasons, and years this one, orfirst day of the Old
or age that ispassing: indeed, Christ isthe Lord of all the
Testament Creation became the New Testament's one day
ages(cf. ITim. I:17).Thus the mystery ofChrist was woven
of the resurrection, on thefirst day of the week. This day
through days, weeks and seasons into the cosmic cycleofthe
which the Lord has made (Ps. 118:24),continues inthe time
year, and the cosmic cycle became, as it were, a first
of the Church through the presence of divine grace in our
prefiguring of the mystery and gave to every hour oftime a
space; and bythe same rotation ofweeks, seasons and years
new unity and significance.
this day is daily becoming the new and eternal day of the
new and glorious space, that is God's dwelling among men
8Everyday isthe Lord's Day ... therefore Christians eat the
(Rev. 21:3).
flesh ofthe Lamb daily: they consume each day the flesh ofthe
Word, for Christ ourpassover has been sacrificed (1Cor. 5:7). 9The Lord came in the evening of the declining world and
He was sacrificed on the evening ofthe Day ofPreparation, in near the end of its appointed course, but at His coming, since
8Text: SC 7bis. 264 9Text: SC 16.180=FOTC 71.312
-
16 Introduction
He Himself isthe Sun of Righteousness (Mal. 4:2), He restored Chapter One
a new day for those who believe. Because, therefore, a new
light ofknowledge arose inthe world, inacertain manner, He
made His own day in the morning, and, as it were, the Sun of
Righteousness brought forth its own morning, and in this
morning those who receive His precepts are filled with bread THE LORD'S DAY AND WEEK
(Origen, On Exodus, Horn. VII).
The sequence of biblical time is more logical than
historical, and can be seen in the structure of this book:
nevertheless there is also visible in the arrangement of the
material a certain historical sequence, which illustrates the
progress of God's grace through the march of time that is
The influence and interplay of sun and moon on the
history. Hence the division ofthe material into the following
Jewish division and computation oftime into seven days of
chapters: 1)The Lord's Day and Week, which begins inthe
one week can indeed be seen in Genesis' first story of
first century; 2) The Lord's Night and Season, which begins
creation: but this biblical account with its emphasis on six
in the second century; 4) New Weeks of the Lord, which
days of divine work and aseventh day ofdivine rest differs
begins inthe third century, and 5)New Seasons of the Lord,
from every mere solar or lunar calculation, and is the
which begins in the fourth century. The third chapter on
source, however distant, of our Christian understanding of
New Days of the Lord follows the logical sequence, but
the day and the week.
historically belongs for the most part to the fourth and fifth
God and not man isthe subject of the Genesis story and
centuries; indeed each chapter outgrows itsperiod oforigin,
God's repose or rest in all that He has made isits message.
and moves chronologically from the earliest of the Greek
Consequently in the blessing and hallowing of the seventh
Fathers to the Latin Fathers of the sixth century.
day, which unlike the other six has neither morning nor
Hence by way of Epilogue Isidore of Seville (d. 636) is
evening, eternity becomes the goal of time, rest of activity,
included to provide acomplete picture ofwhat the liturgical
and God of creation. Thus in this creation text there is no
year had in his age become, as the mystery of Christ,
mention of the Sabbath of Israel, nor indeed isthere any
clarified by patristic teaching, gave to time its full sig-
command to our first parents to cease from work on the
nificance.
seventh or Sabbath day. Such notions are man's eventual
The patristic texts used throughout are for the most part
response to the unfolding of the divine plan in the saving
the translations of my collaborator, editor and friend,
events of history, as days and weeks, seasons and years
Thomas P. Halton. Many of these texts, like that of the
proclaim the wonder of God from the call of Abram to the
Epilogue, are appearing inEnglish for the first time. He and
hour of Christ, an hour which ended the "time" of Israel
I,together, are pleased to present this volume asatribute to
and began the"time" ofthe Church. Hence the consideration
the priests and people of Mullahorn, Co. Cavan, the parish
in this chapter of The Lord's Day and Week under the
inIreland whence wesprang ex eadem stirpe. 0 temporal 0
following headings: I. New Names for the New Day; 2. A
mores!
Pagan Name for the New Day; 3. A Jewish Name for the
Thomas K. Carroll
New Day.
17
D
18 The Lord's Day and Week The Lord's Day and Week 19
1. New Namesfor the New Day legitimate, if not immediate, shift from Jewish Sabbath to
Christian Sunday.? More radically it has been recently
Among all primitive peoples the lunar cycle of time with argued that Sunday observance did not begin in the
itsemphasis on weeks and months (as weshall seeinalater Jerusalem Church, which continued Sabbath observance
section of this chapter), had a sacred character; but the until the second destruction of the city in 135A.D., but in
Genesis story of creation belongs more to the developed the Roman Church in the time of Hadrian (117 A.D.-135
civilizations of solar time, which worshipped the sun as A.D.), when Roman repression of the Jews prompted the
Buddha's "universal sovereign," and Plato's "image of the Church to adopt the symbolism ofthe powerful pagan cults
good." Nevertheless, something of the sacred quality of rather than the practices ofJewish piety.' On this question
lunar time remained inthe blessing of the seventh day, and of Lord's Day as Christian Sabbath the message of the
in the later development of the decalogue Sabbath: Fathers is of particular importance. In their use of new
Remember tokeep holy the Sabbath day. Sixdaysyou may names for a day that had been traditionally numbered can
labor and do all your work, but the seventh day is the be seen their developing understanding ofthis day as a) the
Sabbath of the Lord, your God. No work may bedone then first day of the week; b) the Lord's Day; c)the eighth Day.
either by you, or your son or daughter, or your male or
female slave, or your beast, or by the alien who lives with
THE FIRST DAY OF THE WEEK
you. In six days the Lord made the heavens and the earth.
the sea and all that is in them; but on the seventh day He
In the New Testament the first day ofthe Jewish week is
rested. That is why the Lord has blessed the Sabbath day
proclaimed as an entirely new day from which will arise
and made it holy (Ex. 20:8-11).
gradually a new Sabbath, a new week, a new season, and
The terms "seven" and "Sabbath," their origin and
ultimately anew year. Apart from the old Sabbath this first
meaning continue to engage biblical scholars: however, the
day of the week isthe only day to receive explicit attention
observance of the seventh day as aday of rest and worship
in the New Testament: according to all the evangelists (cf.
in the Old Testament is beyond dispute, but in the New
Mt. 28:lff.; cf. Mk. 16:lff.; cf. Lk. 24:lff.; cf. In. 20:1ff.),
Testament, and in the patristic age that follows, the
who never indicate the day on which an event took place,
continuance and influence ofthe Sabbath day becomes our
this was the day of the Lord's resurrection. It was also the
problem. According to some the Sabbath in the Old
day of His apparition to His disciples (cf.Mt. 28:9ff.; cf.Lk.
Testament began as aday of rest and became a day of rest
24:13ff.;cf.In. 20:19ff.),and the day He bestowed on them
and worship, whereas the Sunday of the New Testament
the gift of the Spirit (cf. Acts 2:lff.; cf. In. 20:19-22):
began asaday ofworship and, inthe history ofthe Church,
similarly it was the day on which He sent them forth,
became a day of worship and rest to parallel the Old
enlivened by His Spirit, as ministers of salvation (cf. In.
Testament Sabbath. Others, representing a more funda-
I
20:21-23; cf.Acts 1:8).Above allbythe time ofPaul, and as
mentalist view see one day in seven for rest and worship
far away as Troas, this day already associated with
established at creation, incorporated into the mosaic code
numerous episodes inthe Christian event, had become the
and formally presented as moral law: thus the Lord's
resurrection on the first day of the week effected a
2Berkwith, R.J. &Stott, W. This isthe Day: the Biblical Doctrine ofthe Christian
Sunday initsJewish &Early Christian Setting, London. 1978
IRordorf, W. Sunday: The History ofthe Day of Rest and Worship inthe earliest 3Bacchiocchi, S.From Sabbath 10Sunday: AHistorical Investigation ofthe riseof
centuries of the Christian Church. London, SCM.1968 Sunday observance inearly Christianity, Rome. 1977