Eto sabi ng Jewish Encyclopedia about SABBATH and SUNDAY. Mga ORIG na Hudyu ang me sabi nyan kung ano talaga ang mga pangyayari sa panahon ng Early Christians. Two Sabbaths Kept in the Second Century. The author of the Epistle of Barnabas adduces the occurrence of the Resurrection on the first day as the reason for the observance of this true day (xv.). In the meantime the attitude of the Roman authorities had become intermittently hostile to the Jews; and after the rebellion under Hadrian it became a matter of vital importance for such as were not Jews to avoid exposing themselves to suspicion (Huidekoper, Judaism at Rome). The observance of the Sabbath was one of the most noticeable indications of Judaism. Hence, while in the first Christian century more or less regard and tolerance for the Jewish day were shown in Rome, even by non-Jewish Christians, in the second century the contrary became the rule (Justin Martyr, Dial. cum Tryph. ii., § 28). In the East, however, less opposition was shown to Jewish institutions. Saturday and Sunday both were celebrated by abstaining from fasting and by standing while praying (Rheinwald, Archäologie, § 62), In the West, especially where Roman influence dominated, Saturday was turned into a fast-day (Huidekoper, ib. pp. 343-344). The name Sunday is used for the first time by Justin Martyr (Apologies, i. 67) in accommodation to a Roman nomenclature, but with reference to the circumstances that the light was created on the first day (noticed also in the Midrash; Gen. R. iii.: ten crowns adorned the first day) and that the light of the world rose from the night of the grave on the first day of the week. The Christians, accordingly, were obliged to defend themselves against the charge of worshiping the sun (Tertullian, Apologeticus, xvi.). The celebration of two days (by the Judæo-Christians?) is attested by Eusebius (Hist. Eccl. iii. 37) and by the Apostolic Constitutions, which advise the keeping of Saturday as a memorial of the Creation, and of Sunday, the Lords day, in memory of the Resurrection (ii. 59). Originally, then, Sunday and Sabbath were kept sharply distinct. But, like the Jewish Sabbath, Sunday was deemed not merely a holiday, but a holy day, and hence fasting thereon was interdicted (Tertullian, De Corona Militis, § 3). Ease of mind (ευφροσύνη, which corresponds to naḥat ruaḥ; Epistle of Barnabas, l.c.) was the proper condition for the day. One should not kneel at prayer (Irenæus, Fragm. de Paschate; Apostolic Constitutions, l.c.); the standing posture, being at first a protest against mourning and ascetic rites (such as were forbidden on the Jewish Sabbath), came to be explained as suggestive of the Resurrection. Tertullian would have all work cease on Sunday as interfering with the proper mental condition, preoccupation and worry being incompatible with joy (De Oratione, xxiii.). jewishencyclopedia/articles/12966-sabbath-and-sunday
Posted on: Wed, 07 Jan 2015 23:40:32 +0000
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