How often people today cry out in exasperation or despair, "I just don't
have enough time!" There is so much to do: earn a living, fulfill a vocation,
nurture relationships, care for dependents, exercise, clean the house. Moreover,
we hope to maintain sanity while doing all this, and to keep growing as faithful
and loving people at the same time. We are finite, and the demands seem too
great, the time too short.
Those of us who feel pressed for time have lots of company. In a surprise
bestseller of 1991, The Overworked American, economist Juliet Schor
reported that work hours and stress are up, and sleep and family time are
down for all classes of employed Americans. Wives working outside the home
return to find a "second shift" of housework awaiting them. Husbands add
overtime or second jobs to their schedules. Single parents stretch in so
many directions that they sometimes feel they can't manage. Simultaneously,
all are bombarded by messages that urge them to spend more (and so, ultimately,
work more), to keep their homes cleaner (standards keep rising), and to improve
themselves as lovers, investors, parents, or athletes. Supposedly to make
all this possible, grocery stores stay open all night long, and entertainment
options are available around the clock. We live, says Schor, in "an economy
and society that are demanding too much from people."
What's a person to do? U.S. culture has some answers ready. "Quality time
with your kids" is the answer for parents. An exercise machine that reduces
stress and burns off fat in only 20 minutes, three times a week, is the answer
for the overwrought and the overweight. "What you need is a good night's
sleep or a vacation" is the answer one friend offers to another. Each of
these answers has value. Yet our circumstances require a stronger response,
and we are too caught up in the swirl of our lives to devise one.
In this situation, the historic practice of setting aside one day a week
for rest and worship promises peace to those who embrace it. Whether we know
the term Sabbath or not, we the harried citizens of late modernity yearn
for the reality. We need Sabbath, even though we doubt that we have time
for it.
As the new century dawns, the practice of Sabbath keeping may be a gift waiting
to be unwrapped, a confirmation that we are not without help in shaping the
renewing ways of life for which we long. This practice stands at the heart
of Judaism, but it is also available to Christians. For many of us, receiving
this gift will require first discarding our image of Sabbath as a time of
negative rules and restrictions, as a day of obligation (for Catholics) or
a day without play (in memories of strict Protestant childhoods). Relocating
our understanding of this day in the biblical stories of Creation, Exodus,
and Resurrection will be essential if we are to discover the gifts it offers.
To act as if the world
cannot get along without
our work for one day
in seven is a startling
display of pride that
denies the sufficiency of
our generous Maker.
Unwrapping this gift also requires supporting underworked Americans
as they wonder what Sabbath keeping might mean for them. One of the cruelest
features of the American economy, which asks too much of many people, is
that it casts numerous others aside, leaving them without sufficient work.
A Sabbath-keeping community would be a community in which this injustice
would not occur. When Sabbath comes, commerce halts, feasts are served, and
all God's children play. The equal reliance of all people on the bounty and
grace of God is gratefully acknowledged, and the goodness of weekday work
is affirmed. Relationships that persist throughout the week are changed in
the process. As the great Jewish scholar Abraham Joshua Heschel said, "The
Sabbath cannot survive in exile, a lonely stranger among days of profanity."
THE SABBATH RHYTHM
The way in which time is organized is a fundamental building block of any
community. So basic is this that most of us take the pattern we are used
to for granted, as if it were self-evident that time must be arranged in
this way. For all the spiritual descendants of Abraham—Jews, Christians,
Muslims—time flows in seven-day cycles. Other cultures move through time
in different cycles, however. In most ancient societies, rest days followed
lunar phases or rotated on some number other than seven. During the French
Revolution, anti-Christian leaders tried to weaken popular religious traditions
by abolishing the seven-day week. The rhythms of the week subtly pattern
the days and years of our lives, and they are filled with meaning.
The Sabbatarian pattern—six days of work, followed by one of rest—is woven
deep into the fabric of the Bible. The very first story of Hebrew and Christian
Scriptures climaxes on the seventh day, the very first time there was a seventh
day. Having created everything, God rests, blesses this day, and makes it
holy. In this way, Karl Barth has suggested, God declares as fully as possible
just how very good creation is. Resting, God takes pleasure in what has been
made; God has no regrets, no need to go on to create a still better world
or a creature more wonderful than the man and woman. In the day of rest,
God's free love toward humanity takes form as time shared with them.
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Later, God teaches the people of Israel to share in the blessing of this
day (Exod. 16). After bringing them out of Egyptian slavery into the wilderness,
God sends them manna, commanding them to gather enough each morning for that
day's food alone. Mistrusting, they gather more than they need, but it rots.
On the sixth day, however, they are told to gather enough to last for two
days. Miraculously, the extra does not rot, and those mistrustful ones who
go out on the seventh morning to get more find none. God is teaching them,
through their own hunger and nature's provisions, to keep the Sabbath, even
before Moses receives the commandments on Sinai.
When those commandments come, the Sabbath commandment is the longest and
in some ways the most puzzling. Unlike any of the others, it takes quite
different forms in the two passages where the Ten Commandments appear. Both
versions require the same behavior—work on six days, rest on one—but each
gives a different reason. What is wonderful is that each reason arises from
a fundamental truth about God's relationship to humanity.
The Exodus commandment to "remember" the Sabbath day is grounded in the story
of Creation. The human pattern of six days of work and one of rest follows
God's pattern as Creator; God's people are to rest on one day because God
did. In both work and rest, human beings are in the image of God. At the
same time, they are not God but God's creatures, who must honor God by obeying
this commandment.
In Deuteronomy, the commandment to "observe" the Sabbath day is tied to the
experience of a people newly released from bondage. Slaves cannot take a
day off; free people can. When they stop work every seventh day, the people
will remember that the Lord brought them out of slavery, and they will see
to it that no one within their own dominion, not even animals, will work
without respite. Sabbath rest is a recurring testimony against the drudgery
of slavery.
Together, these two renderings of the Sabbath commandment summarize the most
fundamental stories and beliefs of the Hebrew Scriptures: Creation and Exodus,
humanity in God's image, and a people liberated from captivity. One emphasizes
holiness, the other social justice. Sabbath crystallizes Torah's portrait
of who God is and what human beings are most fully meant to be.
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LETTING NATURE BE
As Sabbath crystallizes Torah, so Sabbath—Shabbat—is the heart of
Judaism. When Jews who have become inattentive to their religion wish to
deepen their observance, rabbis tell them with one voice: You must begin
by keeping Shabbat. But what does it mean to keep a day holy, to refrain
from work, to honor God's creativity and imitate God's rest, to experience
the end of bondage? This question has been on the minds of observant Jews,
and in their hearts and actions, for millennia. Following Exodus 31, in which
God makes the Sabbath the sign of an irrevocable covenant with the people
of Israel, Jewish leaders have emphasized its special place in Jewish life
and heard in its rhythm the structure that has kept Jewish identity alive
amid terrible adversity. A saying affirms that "more than the Jews have kept
Shabbat, Shabbat has kept the Jews."
Many centuries of debate and cultural change have shaped the law and liturgy
of contemporary Shabbat observance, which varies considerably from
one branch of Judaism to another. Infusing the practice as a whole, however,
is a theology of Creation and Exodus, of holiness and liberation.
In observant Jewish homes, Shabbat begins each Friday night at sundown
as a woman lights the Sabbath candles. It is a festive time; people dress
up, the best tableware and food are presented, guests are welcomed. In some
families, everyone turns toward the door, singing to greet Shabbat,
which Jewish hymns personify as a loving bride who brings inner delight and
as a beautiful queen who gives order and peace. Traditional prayers are prayers
of thanks; indeed, mourning is suspended in Shabbat liturgies. Many
families sing or read together after the meal. They will gather again the
next evening for another meal at which they will bid farewell to the holy
day. Finally, parents will bless their children and give them a bit of sweet
spice so that the taste of Sabbath peace will linger on their tongues.
Jewish liturgy and law say both what should be done on Shabbat and
what should not. What should not be done is "work." Defining exactly what
that means is a long and continuing argument, but one classic answer is that
work is whatever requires changing the natural, material world. All week
long, human beings wrestle with the natural world, tilling and hammering
and carrying and burning. On the Sabbath, however, Jews let it be. They celebrate
it as it is and live in it in peace and gratitude. Humans are created too,
after all, and in gratefully receiving the gift of the world, they learn
to remember that it is not, finally, human effort that grows the grain and
forges the steel. By extension, all activities associated with work or commerce
are also prohibited. You are not even supposed to think about them.
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What should be done? Specific religious duties do exist, including
worship at synagogue and reading of the Torah. But the holiness of the Sabbath
is also made manifest in the joy people expect to experience on that day.
It is a good deed for married couples to have sexual intercourse on
Shabbat. Taking a walk, resting, talking with loved ones, reading—these
are good, too.
To the eyes of outsiders, Jewish observance of the Sabbath can seem like
a dreary set of restrictions, a set of laws that don't bear any good news.
According to those who live each week shaped by Shabbat, however,
it is a practice that powerfully alters their relationships to nature, work,
God, and others. Shabbat is not just law and liturgy; it is also a
shared way of life, a set of activities that becomes second nature, a round
of custom and prayer that the youngest child or the oldest person can enter,
a piece of time that opens space for God. Over and over, Jewish authors say
of Shabbat what those who enter deeply into other religious practices
also say: to experience its goodness, you must enter its activities. To find
Sabbath peace, you must keep the Sabbath holy. "The real and the spiritual
are one, like body and soul in a living person," writes Heschel. "It is for
the law to clear the path; it is for the soul to sense the spirit."
SABBATH KEEPING IN A CHRISTIAN KEY
Christians are fortunate when Jewish friends invite us to come to a meal
on a Friday evening, to keep Sabbath with them. On our own, however, Christians
cannot keep Sabbath as Jews do. We know God most fully not through the perpetual
covenant God made with the Israelites at Sinai but through Jesus Christ.
Yet we also honor the Mosaic Commandments, and we stand in spiritual and
historical kinship with the Jewish people, of whom Jesus was one. In an
authentically Christian form of Sabbath keeping, we may affirm the grateful
relationship to the Creator that Jews celebrate each Sabbath, and we may
share the joyful liberation from drudgery first experienced by the slaves
who left Egypt. But we add to these celebrations our weekly festival for
the source of our greatest joy: Christ's victory over the powers of death.
For Christians, this victory makes of each weekly day of rest and worship
a celebration of Easter.
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The first day of the week was special to Christians as an Easter day from
the earliest days of their community. Sunday, the day on which the disciples
had first encountered the risen Lord, became a day to gather, eat together,
and rejoice. It was not in those years a day of rest, however; these gatherings
happened after the workday was over, and for several decades, Jews who became
Christians continued to observe Shabbat as well.
But these were years when Sabbath observance was changing for Jews as well
as for Christians. After the temple in Jerusalem was destroyed by the Romans
in the year 70, the rabbis who reformulated Jewish practice for the new situation
placed great emphasis on the Sabbath as a lasting sign of God's unique covenant
with Israel. So Jewish observance was becoming more strict during this period.
At the same time, Christianity was developing a separate identity from Judaism,
and many people who were not Jewish were joining the church. Gradually,
Christians of Jewish background stopped attending synagogue and observing
Jewish law. Over the years, Sunday became their one-day-in-seven for both
rest and worship.
The Gospels say that Jesus observed the Jewish Sabbath, though he ignored
some laws that other teachers thought should restrict healing or eating in
specific situations of need. "It is lawful to do good on the Sabbath," Jesus
says (Matt. 12:12). Later, Christians continued to treasure the Sabbath
commandment, along with the other nine commandments from Sinai. They also
came to believe, however, that its meaning had changed within the new creation
God began with Christ's death and resurrection. The holy day from now on,
therefore, was not the seventh but the "eighth," the day on which the future
burst into the present. The appropriate response was to celebrate each Sunday
with a feast of Communion, looking back to Jesus' passion and resurrection
and forward to the great banquet that would occur at the end of time. The
result has been centuries of Sunday worship, usually crowned by the celebration
of the Lord's Supper.
Building on this shared heritage, different groups of Christians have shaped
Sabbath keeping in different ways. The strict Sabbath observance of the New
England Puritans, which gave rise to "blue laws" in many American cities
and towns, influenced the structure of time for many groups in this society.
Reformed churches of Dutch origin have anchored an American subculture within
which Sundays are still filled with family visits and theological debate.
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On the other hand, some groups have been suspicious of Sabbatarianism so
strict that it might seem legalistic ("If anywhere the day is made holy for
the mere day's sake, then I order you to work on it, to ride on it, to feast
on it, to do anything to remove this reproach from Christian liberty," Martin
Luther declared) or have emphasized, like the Quakers, that all time is holy
with God. Sunday mass has been and continues to be central to Roman Catholics.
A few groups, including the Seventh-day Adventists, have made Saturday observance
central to their identity.
CLEARING THE ROADBLOCKS
Even while the Bible, history, and the example of Judaism stir up a yearning
for Sabbath within us, we are aware that taking on a Sabbath rhythm would
not be easy—and pressures to work and spend are only part of the problem.
Some other obstacles also make it difficult to retrieve this practice.
One is figuring out how to make Sunday special when it is no longer protected
by legislation and custom. The arrangement of time by society as a whole
is political, of course: how time is structured makes someone's life easier
and someone's harder. Sunday first received special governmental recognition
in 321, when the emperor Constantine decreed it a day of rest throughout
the Roman Empire. This spawned centuries of government-sponsored Sabbath
keeping. In recent decades, however, the setting aside of Sunday as a special
day has been losing force within American culture's politics of time. One
reason is increasing sensitivity to religious diversity—a sensitivity pioneered
by the Supreme Court in decisions that forced employers to respect the Sabbath
practices of Jews and Adventists. Today, not only the laws but also the customs
that once shielded Sunday from most commerce are disappearing, and Christians'
day of worship and rest is not automatically "free" for church and family.
Claiming its freedom will take effort and perhaps even sacrifice.
A second roadblock is the bad reputation many devout Christians have given
to the day of rest and worship. In the centuries after Constantine, church
attendance came to be required and profane activity to be banned on Sundays,
though in fact these rules were often ignored. When religious reform swept
through Europe in the sixteenth century, improving the people's use of their
day of rest was a concern of Protestant and Catholic leaders alike. In the
ensuing centuries, some Protestants worldwide not only required many hours
of worship services each Sunday, but also made it virtually impossible for
absentees to have any fun. Sabbath keepers were killjoys, it seemed. Little
wonder that gloom still hangs over the Sunday memories of some from more
stringent times.
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Good Sabbaths make
good Christians by
regularly reminding
us of God's creative,
liberating, and redeeming
presence, not only in
words but also through
a practice we do together
in response to that presence.
Today, economic forces are also nibbling away at the freedom of the day.
In a vicious circle, people who spend more hours at weekday jobs need the
other days for shopping, which prompts businesses to hire more Sunday workers,
who join the growing percentage of the workforce who toil long, irregular
hours, some trying desperately to make ends meet, others for the sake of
more shopping. For millions of workers, long Sunday hours for rest and worship
may be impossible within the current system. People who know the Sabbath
pattern of creation, liberation, and resurrection nurture a dissatisfaction
with this system, however, and can work for change. Keeping Sabbath, we grow
in our longing for a system where all people have work at a living wage,
and time for rest and worship too.
Will it be possible for twenty-first-century Christians who need Sabbath
but also respect diversity, who need Sabbath but also yearn for joy, who
need Sabbath but also struggle to make ends meet to enter the practice of
Sabbath keeping? Perhaps. But this can only happen as we help one another
develop new forms rooted in the enduring truths of Creation, liberation,
and Resurrection.
UNWRAPPING THE GIFT OF SABBATH
In our situation, Sabbath keeping will require a good deal of inventiveness.
Tilden Edwards, an Episcopal priest who has explored this practice in real
life and in a book, urges contemporary Christians to be flexible, embracing
not a renewed Sabbatarianism as much as a pattern of "Sabbath time." He
recommends a combination of Sunday worship and play with a regular rhythm
of disciplined spiritual renewal during the week. Eugene Peterson, a Presbyterian
minister, describes the "Sabbaths" he and his wife observed every Monday,
after their busiest day was over: a drive to the country, a psalm, a silent
hike for several hours, a quiet evening at home. Pastors are not the only
ones who must work on Sundays; others, too, sometimes need to find ways of
keeping Sabbath on other days. Yet none of us should think that we can sustain
Sabbath keeping, whenever it happens, all by ourselves. We need mutuality
in this practice, which resists our ordinary patterns in so many ways. We
need to help one another discover this gift.
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Most often, Sundays will make the best Sabbaths, and not only because our
schedules are relatively open on that day. Joining the assembly of Christians
for the celebration of Word and sacrament will remind us that Sabbath keeping
is not about taking a day off but about being recalled to our knowledge of
and gratitude for God's activity in creating the world, giving liberty to
captives, and overcoming the powers of death. In addition, the friends with
whom we worship can help us learn to rest and rejoice once the service is
over.
What, besides churchgoing, is Christian Sabbath keeping? The answer must
be tailored to specific circumstances and will vary considerably in different
cultures and stages of life. It will be helpful in each circumstance to reflect
on what is good and what is not. What is not good on Sabbath, or in Sabbath
time? We would do well to heed three millennia of Jewish reflection on the
Sabbath commandment. Not good are work and commerce and worry. To act as
if the world cannot get along without our work for one day in seven is a
startling display of pride that denies the sufficiency of our generous Maker.
To refrain from working—not every day, but one in seven—opens the temporal
space within which glad and grateful relationship with God and peaceful and
appreciative relationship with nature and other people can grow. Refraining
from work on a regular basis should also teach us not to demand excessive
work from others.
What about commerce? Buying and spending are closely related to working too
much; they depend on work, create the conditions for more work, and often
are work. We could refrain from shopping on Sundays, making a choice that
might complicate the weekly schedule at first but should soon become a refreshing
habit. And worry? It may be difficult to banish cares from our minds altogether,
but we can refrain from activities that we know will summon worry—activities
like paying bills, preparing tax returns, and making lists of things to do
in the coming week.
And what is good on a Christian Sabbath? Most important is joyful worship
that restores us to communion with the risen Christ and our fellow members
of his body, the church. For Christians, every Sunday is Easter Sunday, a
time to gather together with song and prayer, to hear the Word proclaimed,
and to recognize Christ in the breaking of the bread. It is a festival, a
spring of souls, a day of freedom not only from work but also from condemnation.
At times, worshiping communities lose sight of this: hymns drag, elders judge,
children fidget, fancy clothes constrain, and the minutes tick slowly by.
In other congregations, joyful prayer and song burst through the seams of
the worship service, and hours pass before anyone is ready to leave. The
contrast suggests that we all need to remember that Sunday worship is not
just about "going to church"; it is about taking part in the activity by
which God is shaping a new creation. It is a foretaste of the feast to come.
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After worship, what many of us need most is time with loved ones—not useful
time for planning next week's schedules—but time "wasted" on the pleasure
of being together, perhaps while sharing our enjoyment of art, nature, or
athletics. For others, and for all of us at certain points in our lives,
hours of solitude beckon, hours for sleep, reading, reflection, walking,
and prayer. In addition, we might explore the long tradition of visiting
the homebound or inviting lonely ones to our table on the Christian Sabbath
when the joy these occasions bring can be experienced apart from the pressures
of other appointments.
Churches must be careful, however, not to devour Sabbath freedom with "religious"
or charitable obligations. Filling Sunday afternoons with church committee
meetings, for example, is a terrible violation of this freedom. And it is
a violation that unfortunately seems to be increasing, precisely because
of the pressures that Sabbath freedom specifically opposes. Of course, it
is difficult to find time to meet during the week, but part of the point
of Sabbath keeping is to cause shifts in weekday priorities. In many churches,
it is the people on the committees who most need to be reminded to keep Sabbath!
Resisting the temptation to meet on Sunday would help them to say to one
another, "God intends rest and liberation for you during at least one seventh
of your time." Eating, playing, and taking delight in nature and one another
in the hours after worship would be wonderful ways for congregations or groups
within them to keep Sabbath.
SABBATH FOR THE GOOD OF ALL
Puritan Sabbath keepers agreed that "good Sabbaths make good Christians."
They meant that regular, disciplined attention to the spiritual life was
the foundation of faithfulness. Another dimension of the saying opens up
if we imagine a worshiping community helping one another to step off the
treadmill of work-and-spend and into the circle of glad gratitude for the
gifts of God. Taken this way, good Sabbaths make good Christians by regularly
reminding us of God's creative, liberating, and redeeming presence, not only
in words but also through a practice we do together in response to that presence.
But even beyond this, there are other benefits of Sabbath keeping, and these
could spill over to bless the whole world. With a change, the saying acquires
an applicability that reaches beyond the spiritual life alone, and beyond
the Sabbath practices of Jews or Christians. Imagine this: "Good Sabbaths
make good societies."
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The practice of keeping Sabbath bears much wisdom for people seeking ways
through the crises of these times and the stresses of contemporary life.
"The solution of mankind's most vexing problems will not be found in renouncing
technical civilization, but in attaining some degree of independence from
it," writes Heschel. Sabbath keeping teaches that independence. Refraining
from work on a regular basis is a way of setting limits on behavior that
is perilous for both human welfare and the welfare of Earth itself. Overworked
Americans need rest, and they need to be reminded that they do not cause
the grain to grow and that their greatest fulfillment does not come through
the acquisition of material things. Moreover, the planet needs a rest from
human plucking and burning and buying and selling. Perhaps, as Sabbath keepers,
we will come to live and know these truths more fully, and thus to bring
their wisdom to the common solution of humanity's problems.
A good Sabbath would also make a good society by balancing the claims of
work and celebration, for workers and celebrants of all sorts. In prayers
at the beginning and end of Shabbat, Jews thank God for the blessing
of work. Not working on one day is tied to working on the other six; Sabbath
affirms the value of work and interprets it as an important dimension of
human identity. Sabbath keeping bears a longing that all human beings will
have good work, as well as a longing that no one will be required to toil
without respite.
Rest and worship. One day a week—not much, in a sense, but a good beginning.
One day to resist the tyranny of too much or too little work and to celebrate
with God and others, remembering thereby who we really are and what is really
important. One day that, week after week, anchors a way of life that makes
a difference every day.
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Dorothy C. Bass directs the Project on the Education and Formation of
People in Faith at Valparaiso (Ind.) University. This article is excerpted
with permission from Practicing Our Faith, by Dorothy Bass, and published
by Jossey-Bass Publishers, San Francisco; (800) 956-7739.