Therefore, dear brethren, we must ensure that our understanding and observance of the law of the Lord's day surpass those of the ancient Jews, as Christianity is undeniably a more elevated and perfected faith than Judaism. Let us refer to the Law and Sacred History for guidance. What does the essential command regarding the Sabbath, or the Lord's day, instruct? "Remember the sabbath day, to keep it holy: six days shalt thou labor, and do all thy work: but the seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work" (Ex. 20:8-10). Notice how the entire day is dedicated to the Lord; no part of it is reserved for human endeavors. It is also worthwhile to note that the day is referenced in the context established at the world’s creation, as expressed by Moses: "And the evening and the morning were the first day" (Gen. 1:5). Consequently, both in ancient Jewish practice and within the present context of the Christian Orthodox Church, which faithfully clings to the venerable sacred traditions, the celebration commences in the evening before and concludes in the evening of the actual day, as seen in the order of divine service.
One might argue that devoting all twenty-four hours to God seems unrealistic, given that individuals require time for personal needs, like dressing, eating, and sleeping. However, this concern can be addressed in two ways. First, an individual can choose to forgo certain needs to avoid infringing upon the time meant for God. Second, even ordinary tasks can be performed with the intention of honoring God and thus align them with the sanctity of the holy day. For instance, one might dress on the Lord's Day with a devout mindset, to show respect with clean garments for the purity and holiness of the day and the house of worship, which sees the most visitors on this day. This reflects the original intention of festive clothing, rather than allowing it to devolve into a display of vanity and self-importance.
It is entirely appropriate, as Ezra noted, "to eat fat and drink sweet" (Nehemiah 8:10) on this sacred day, but with the intention of honoring God in all eating and drinking (1 Corinthians 10:31), filled with gratitude. This represents the essence of festive gatherings that were historically linked to sacrifice and divine worship. Acknowledging that even the night of a holy day is part of the sacred period should encourage individuals to dedicate that time to God-pleasing actions, minimizing time spent in inactivity or sleep. This sentiment has led to the observance of all-night vigils, though human weakness and arbitrariness often diminish these practices, turning the name of the all-night prayer into a reminder of our waning fervor.
What does the additional and protective ancient command regarding the Sabbath articulate? "You shall keep the Sabbath, for it is holy unto the Lord: whoever profanes it shall surely be put to death; whoever does any work therein, that soul shall be cut off from among his people" (Ex. 31:14). What further lessons does Sacred History impart on this matter? While wandering in the wilderness, the Israelites "found a man gathering sticks on the sabbath day" (Num. 15:32). It is unclear how we could judge the severity of this act; however, the entire assembly, including Moses and Aaron, faced uncertainty about how to address the offender. Ultimately, they were instructed, "The entire congregation brought him outside the camp and stoned him, as the Lord commanded Moses" (Num. 15:32-36).
In the book of the Prophet Jeremiah, we find a serious warning from God regarding transgressions against the sanctity of the feast, not seemingly severe at first glance: "But if you will not listen to me to keep the sabbath day holy, and not to bear a burden...; then I will kindle a fire in the gates thereof, and it shall devour the palaces of Jerusalem, and it shall not be quenched" (Jeremiah 17:27). It is well established how this threat was precisely fulfilled through the actions of the Babylonians.
Another example of strict adherence to Sabbath observance is observed during the time of the Maccabees. In resisting the pagan pressure from Antiochus, many Jews retreated into the wilderness. The Gentiles recognized that attacking them on the Sabbath, a day they observed as a day of rest, would be advantageous. Consequently, the zealous ones found themselves confronted with a previously unconsidered dilemma: "Is it right to fight on the Sabbath?" They concluded, "Let us die in our simplicity" (1 Macc. 2:37), resulting in about a thousand men choosing death over defending themselves. This event taught the Maccabees that such an approach could eradicate piety altogether, leading to the acceptance of fighting back against enemies even on the Sabbath.
Reflecting on the strictness of the ancient command regarding the Lord’s Day, one might marvel at its significance and strength. While some may scorn the fervor of those who observed it, can we not respect their reverence for the law and their willingness to sacrifice for it? Claim a deeper understanding of the law than that of our forebearers, as I believe is befitting of Christianity. But ensure that this claim is substantiated by your actions. Or do you suggest that a higher understanding of the law regarding the Lord’s Day demands less from you and permits greater latitude, under the guise of New Testament liberty, in contrast to the constraints of the Old Testament? Let us reference the Gospel to aid in clarifying this issue.
What insights does the Gospel provide regarding the strict application of the Sabbath command? "What man of you, having one sheep, and if it falls into a pit on the sabbath day, will he not lay hold on it and lift it out?" (Matthew 12:11). "How much then is a man better than a sheep? Wherefore it is lawful to do well on the sabbath days" (Matthew 12:12). "The sabbath was made for man, and not man for the sabbath" (Mark 2:27). Consequently, two principles can be derived from these teachings. First, acts of necessity are permissible on the Lord's Day. Second, deeds of compassion and benevolence are deserving of the Lord's Day. However, it must be established that both the Gospel and the ancient law prohibit activities devoid of urgent necessity or moral value from being carried out on the Lord's Day.
Regarding the divine proclamation that "the Son of man is Lord also of the sabbath" (Mark 2:28), understand this as an affirmation that the one who created the Sabbath does not nullify it or permit it to be disdained. Christ stated He did not come to "destroy" the law but to "fulfill" it (Matt. 5:17). By declaring Himself the "Lord of the Sabbath," He manifests His Divine authority to interpret, fulfill, and renew the law, as none is more suited to express its true meaning than its Author. This authority was vividly demonstrated as He maintained the essence of the original law to dedicate the seventh day to God while sanctifying a new day through His glorious resurrection. The ancient Sabbath, commemorating the world’s creation— marred by sin—should gracefully yield its prominence to the new Sunday, celebrating the new creation, by which we have been "created in Christ Jesus for good works" (Eph. 2:10) and "begotten again unto a lively hope by the resurrection of Jesus Christ from the dead" (1 Pet. 1:3).
Notice how the Lord of the Sabbath has not degraded it but has elevated it. Therefore, if the old day of the Lord, the day of Sabbath, representing rest, was sanctified and honored in commemoration of the initial creation, should not this new day of the Lord, Sunday, a day infused with the joy of new creation that remains eternal, be regarded as even more sacred and honored? Should Christians, as heirs of divine freedom, not exhibit greater diligence than the former servants of the Law to uphold the Lord’s Day, simply because there is currently no sanction of stoning associated with it? Is it fitting on Sunday morning, during this sacred period, the holiest day, to flock to the marketplace rather than to the house of God, filling it instead with the chaos of buying and selling? While civil law may permit purchasing and selling essential items on Sunday, let us be cautious with this allowance, aiming to minimize rather than maximize such activities.
To engage in buying and selling on Sunday for matters that could easily wait until the workweek, driven solely by self-interest, does that not raise questions? Are six days insufficient for these transactions? Must we encroach upon the seventh day, causing both the purchase and sale to be tainted by sin against the commandment that sanctified this day? As the eve of the Lord's Day unfolds, during the hours dedicated to the sacred day when the Church commences its solemn celebrations, should we not be instead gravitating towards spiritual edification rather than worldly entertainment? Are the spectacles courting our attention, which stemmed from pagan origins, truly deserving at this critical time, characterized more often by vanity, passion, and vice?
On a day devoted to celebrating Christ the Savior and the joy of salvation, does it not seem inappropriate, beneath the pretext of merriment, to indulge in activities that neither honor God nor uplift our spirits, but rather degrade humanity and hinder our salvation—acts of carnality and impurity? "He who hath ears to hear, let him hear." Let the commandments, the Church, and your conscience govern your conduct, especially on this holy day of the Lord! On feast days, allow your freedom not to be enslaved by passions, vain traditions, and actions deserving of censure. Amen.
THEOSIS