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"Sunday (Day of the Sun), as the name of the first day of the week, is derived from
Egyptian astrology. The seven planets, known to us as Saturn, Jupiter, Mars, the Sun, Venus, Mercury, and the Moon, each had an hour of the day assigned to them, and the planet which was regent during the first hour of any day of the week gave its name to that day (see CALENDAR). During the first and second century the week of seven days was introduced into
Rome from
Egypt, and the Roman names of the planets were given to each successive day. The Teutonic nations seem to have adopted the week as a division of
time from the Romans, but they changed the Roman names into those of corresponding Teutonic
deities. Hence the
dies Solis became Sunday (German,
Sonntag). Sunday was the first day of the week according to the
Jewish method of reckoning, but for
Christians it began to take the place of the
Jewish Sabbath in
Apostolic times as the day set apart for the public and solemn worship of
God. The practice of meeting together on the first day of the week for the celebration of the Eucharistic
Sacrifice is indicated in Acts, xx 7; I Cor., xvi, 2; in Apoc., i, 10, it is called the Lord's day. In the
Didache (xiv) the injunction is given: "On the Lord's Day come together and break bread. And give thanks (offer the Eucharist), after confessing your
sins that your sacrifice may be pure". St. Ignatius (Ep. ad Magnes. ix) speaks of
Christians as "no longer observing the
Sabbath, but living in the observance of the Lord's Day, on which also Our Life rose again". In the
Epistle of Barnabas (xv) we read: "Wherefore, also, we keep the eight day (i.e. the first of the week) with joyfulness, the day also on which
Jesus rose again from the dead".
St. Justin is the first
Christian writer to call the day Sunday (I Apol., lxvii) in the celebrated passage in which he describes the worship offered by the early
Christians on that day to
God. The fact that they ment together and offered public worship on Sunday necessitated a certain rest from work on that day. However,
Tertullian (202) is the first writer who expressly mentions the Sunday rest: "We, however (just as tradition has taught us), on the day of the
Lord's Resurrection ought to guard not only against kneeling, but every posture and office of solicitude, deferring even our businesses lest we give any place to the
devil" ("De orat.", xxiii; cf. "Ad nation.", I, xiii; "Apolog.", xvi).
These and similar indications show that during the first three centuries practice and tradition had
consecrated the Sunday to the public worship of
God by the hearing of the Mass and the resting from work. With the opening of the fourth century positive legislation, both
ecclesiastical and civil, began to make these
duties more definite. The
Council of Elvira (300)
decreed: "If anyone in the city neglects to come to church for three Sundays, let him be
excommunicated for a short
time so that he may be corrected" (xxi). In the
Apostolic Constitutions, which belong to the end of the fourth century, both the hearing of the Mass and the rest from work are prescribed, and the precept is attributed to the
Apostles. The express teaching of Christ and
St. Paul prevented the early
Christians from falling into the excesses of
Jewish Sabbatarianism in the observance of the Sunday, and yet we find St. Cæsarius of Arles in the sixth century teaching that the
holy Doctors of the Church had
decreed that the whole
glory of the
Jewish Sabbath had been transferred to the Sunday, and that
Christians must keep the Sunday
holy in the same way as the
Jews had been commanded to keep
holy the
Sabbath Day. He especially insisted on the people hearing the whole of the Mass and not leaving the church after the Epistle and the Gospel had been read. He taught them that they should come to
Vespers and spend the rest of the day in
pious reading and
prayer. As with the
Jewish Sabbath, the observance of the Christian Sunday began with sundown on Saturday and lasted till the same
time on Sunday. Until quite recent times some
theologians taught that there was an
obligation under pain of venial
sin of assisting at
vespers as well as of hearing
Mass, but the opinion rests on no certain foundation and is now commonly abandoned. The common opinion maintains that, while it is highly becoming to be present at
Vespers on Sunday, there is no strict
obligation to be present. The method of reckoning the Sunday from sunset to sunset continued in some places down to the seventeenth century, but in general since the
Middle Ages the reckoning from midnight to midnight has been followed. When the
parochial system was introduced, the
laity were taught that they must hear Mass and the preaching of the Word of
God on Sundays in their
parish church. However, toward the end of the thirteenth century, the
friars began to teach that the precept of hearing
Mass might be fulfilled by hearing it in their churches, and after long and severe struggles this was expressly allowed by the
Holy See. Nowadays, the precept may be fulfilled by hearing
Mass in any place except a strictly private
oratory, and provided Mass is not celebrated on a
portable altar by a
privilege which is merely personal.
The
obligation of rest from work on Sunday remained somewhat indefinite for several centuries. A Council of
Laodicea, held toward the end of the fourth century, was content to prescribe that on the Lord's Day the
faithful were to
abstain from work as far as possible. At the beginning of the sixth century St. Caesarius, as we have seen, and others showed an inclination to apply the
law of the
Jewish Sabbath to the observance of the Christian Sunday. The Council held at
Orléans in 538 reprobated this tendency as
Jewish and non-Christian. From the eight century the
law began to be formulated as it exists at eh present day, and the local councils forbade servile work, public buying and selling, pleading in the
law courts, and the public and solemn taking of
oaths. There is a large body of civil legislation on the Sunday rest side by side with the
ecclesiastical. It begins with an Edict of Constantine, the first
Christian emperor, who forbade judges to sit and townspeople to work on Sunday. He made an exception in favour of agriculture. The breaking of the
law of Sunday rest was punished by the Anglo-Saxon legislation in
England like other crimes and misdemeanours. After the
Reformation, under
Puritan influence, many
laws were passed in
England whose effect is still visible in the stringency of the English
Sabbath. Still more is this the case in
Scotland. There is no federal legislation in the
United States on the observance of the Sunday, but nearly all the states of the Union have
statues tending to repress unnecessary labour and to restrain the liquor traffic. In other respects the legislation of the different states on this matter exhibits considerable variety. On the continent of
Europe in recent years there have been several
laws passed in direction of enforcing the observance of Sunday rest for the benefit of workmen.
citat iz:http://www.newadvent.org/cathen/13287a.htmZadnja promjena: ; uto 15 svi 2007, 20:46; ukupno mijenjano 1 put.
