We suffer. Sabbath is broken; the rat race goes on, with no day set apart to be holy for the regeneration, the redemption, of all other days. It’s from the liturgy of the people, from the partaking of grace in the form of word and sacrament, that salvation expands and fills everything else, not by all things being likewise baptized but by their becoming what they’re truly meant to be through God’s gracious gifts of life; but instead of breaking liberal secularity we’ve broken sacredness. Yes, the lines can’t be hermetic compartments any longer, but instead to cut off the source in the quest to equalize everything? Folly and nothing but. We suffer for it.
Rejected gift: unfaith
The Sabbath, like much of holy tradition, is a gift of God’s abundance. We in the modern age, however, have shaken it off in our desire to appear more free and enlightened than those who came before us. As Stuart Bryan says in Credenda/Agenda, however, it’s those with power who stand the most to gain and the least to lose from abolishing the Sabbath, at the expense of everyone else:
The Lord’s Day is a gift not a burden. What this means is that those who would take the rest of the Lord’s Day away from us are not our friends. They are taskmasters, slave-drivers, tyrants. They are characters like Herod and Louis [XIV]. And this is why, scripturally, the command to grant rest on the Sabbath is primarily directed to the ‘movers and shakers’ in society rather than the workers.
Therefore, ‘if Christianity does not find it within itself to rediscover the Sabbath, it will forever remain in tatters.’ And if the Christian religio (i.e. the Christian’s bounden duty, as opposed to the libertarian’s) lies in tatters, so too will the whole commonwealth of man. But see, I am making all things new.
When the veil of the Temple was torn in two, as the Gospels testify, the rending of that barrier didn’t neutralize everything but opened the whole world to salvation. We see, then, that in Peter’s vision before the arrival of Cornelius’ men the Lord makes all food clean rather than flattening all food with neutrality. At least, this is how Luke’s theology goes, though Paul’s may not look the same. Therefore let no one pass judgment on you in questions of food and drink, or with regard to a festival or a new moon or a Sabbath. Indeed, no more restrictions against lighting candles or healing on the Sabbath! Christ is Lord of the Sabbath.
So, about food. Feasting and rejoicing is good on the Lord’s Day. I’ve grown uncomfortable, however, with the practice of eating out then to enjoy time with friends, even though I did it just this past Day of Rest.
When Christians assume that there will always be pagans to work and service them on the Sabbath, we do worse than Deuteronomy mandated for ancient Israel:
On [the Sabbath] you shall not do any work, you or your son or your daughter or your male servant or your female servant, or your ox or your donkey or any of your livestock, or the sojourner who is within your gates, that your male servant and your female servant may rest as well as you. You shall remember that you were a slave in the land of Egypt, and YHWH your God brought you out from there with a mighty hand and an outstretched arm. Therefore YHWH your God commanded you to keep the Sabbath day.
By having pagans work that day, rather than sharing rest out of God’s abundance, we create for ourselves an underclass to keep in bondage, a bondage greater than the one that held the bondservants of the Hebrews. Even when some of us don’t individually eat out, many of our churches order restaurant food. ‘Sabbath?’ we say. ‘Bah, humbug.’ And so we take part ourselves in keeping others bound to our service, rather than blessing the nations with God’s gifts. Can we keep doing this? Churches, will we prioritize ‘practicality’ over justice, or has the Resurrection overcome the world?