1103 1104 Lord, Day of the the dust of the ground” (Gen 2:7). Because “Lord” is spoken rather than written, there is no orthographic cue for viewers to recognize that what the narrator is translating is actually the proper name of the deity. Jewish ritual prayers frequently use “(my) Lord” (Heb.: ădōnāy) in place of the name of God, and films that portray Jewish ritual generally follow suit. See, for example, the Sabbath prayer spoken in the opening scene of Schindler’s List (dir. Steven Spielberg, 1993, US) and the Passover Seder depicted in Crimes and Misdemeanors (dir. Woody Allen, 1989, US). At times, in order to make clear to viewers that what they are seeing on screen is merely a depiction of a religious ceremony (that is, not the real thing), films that portray Jewish rituals will opt not to include the word ădōnāy. For example, the Israeli movie Ha-Ushpizin (dir. Giddi Dar, 2004, Ushpizin) contains a scene in which a baby is circumcised. The mohel in the scene substitutes the word Ha-Shem (Heb.: “the Name”) for ădōnāy in the prayer that he offers. Of course, the Hebrew word ădōnāy itself does sometimes appear in the biblical text, and it is usually translated into English as “Lord” or “lord.” Movies based on those biblical passages follow suit. For example, in Cecil B. DeMille’s 1956 blockbuster The Ten Commandments (US), God orders Moses to return to Egypt to give a message to the Pharaoh. Hearing this, Moses asks, “Who am I, Lord, that you should send me? How can I lead this people out of bondage? What words can I speak that they will heed?” His speech is derived from Exod 3:11 and 4:10; it is in 4:10 that the word ădōnāy appears. In English translations of the NT, the Greek word usually rendered as “Lord” is κριος (or κριε). Interestingly, in The Visual Bible: Matthew (dir. Regardt van den Bergh, 1993, ZA, The Gospel According to Matthew), an English-language film, the word is translated differently depending on context. (The movie is based on the New International Version of the Bible.) In one scene, Peter says to Jesus, “Lord [κριε], how many times shall I forgive …?” Jesus responds by telling the Parable of the Unmerciful Servant (Matt 18:23–35), which speaks of a king whose servant owes a large sum of money. Explains Jesus, the servant is unable to pay back the money he owes, and so “the master [κριος]” orders that the servant be sold. In other words, the movie uses “Lord” when referring to Jesus but “master” for the king in the parable; viewers unfamiliar with the Greek text would have no way of knowing that the same word is being translated differently. The term κριος is also used in the NT to refer to God the creator, and movies based on the NT tend to translate the term as “lord” or “Lord.” (Because the two words are pronounced the same, viewers must decide for themselves whether they are hearing the word as capitalized or not.) For instance, in Peter and Paul (dir. Robert Day, 1981, US), Paul speaks words from Acts 17:24–25. He tells the Athenians in the Areopagus, “For God, who created the world and all that is in it, since he is the lord [Lord?] of heaven and earth, does not live in temples built by human hands as though he were in need of anything.” Bibliography: ■ Page, N., “The Cultural Connection,” The Choral Journal 41.8 (2001) 29–33. ■ Seeskin, K., Thinking about the Torah: A Philosopher Reads the Bible (Lincoln, Nebr. 2016) 71–84. Theresa Sanders See also / Allah; / Christological Titles; / God (Names and Epithets); / Kyrios; / YHWH Lord, Day of the / Day of the Lord Lord’s Day I. II. III. New Testament Christianity Music I. New Testament The designation of Sunday as “the Lord’s Day” is not documented until Rev 1:10 (see below); earlier allusions to any relevant custom must be sought under other names. First Corinthians 16:2 and Acts 20:7 both make reference to “the first day of the week,” a Jewish phrase connected in the Gospels with the resurrection (Mark 16:2; Matt 28:1; Luke 24:1; John 20:1, 19) and not used elsewhere in the NT. First Corinthians 16:2 organizes a collection around “the first day of the week.” Whether Paul’s wording implies a gathering is disputed. Did Paul stipulate that each individually should set aside a sum for the collection (Llewelyn) or that each should set aside a sum at home (Young)? Even if the latter is correct the simplest theory as to the rationale behind Paul’s guidelines is the already-existing custom of accenting “the first day of the week” in relation to gatherings. In Acts 20:7, the phrase “to break bread,” probably incorporating the Lord’s Supper, is the rationale for the gathering that occasioned Paul’s discourse. In the absence of any better explanation it seems likely that the Jewish phrase, “the first day of the week,” and the genitive absolute, “we having gathered to break bread,” were naturally associated for Luke and his readers. In Rev 1:10, neither an annual celebration of Easter nor the eschatological conception equivalent Encyclopedia of the Bible and Its Reception vol. 16Authenticated | jared.m.halverson@vanderbilt.edu © Walter de Gruyter, Berlin/Boston, 2018 Download Date | 12/14/18 5:02 PM 1105 Lord’s Day to “the Day of the Lord” are convincing interpretations of the phrase “the Lord’s Day” (Aune: 83–84). John seems to be identifying the onset of his vision with a day of liturgical import even if he was unable to gather bodily with other believers. Sunday has by this time received a unique designation for some. The adjective κυριακός is probably used because the genitive phrase, [ἡ ἡμέρα] τοῦ κυρίου, was firmly associated with the eschatological day; derivation from the phrase “the Lord’s Supper” is unproven, and a use in opposition to the imperial cult is doubtful (Aune: 83–84). In each of these texts the regularized association of a day of the week and a gathering is at best an assumption. None of these texts commends a universal practice (though, beyond the breadth signaled by Paul, Luke, and the author of Revelation, note 1 Cor 16:1), still less an obligation. None of these limits regular Christian gatherings to “the first day of the week,” while other texts (e.g., Heb 3:13 [cf. 10:25]; Acts 2:46) encourage greater frequency. Nothing requires that all churches reckoned the day as beginning at sunset or midnight. Nothing excludes the fact of ongoing Sabbath (Saturday) observance among some Christians. Nothing hints that these days, Sabbath and Sunday, were in competition. None of the NT texts hints that “first day of the week” meetings were in any direct way associated with the Sabbath command, as if Sunday were replacing the Sabbath; the historical evidence is against this and it receives no encouragement from texts such as Gal 4:8–11; Rom 14:5–6; Col 2:16. The Sabbath is fulfilled comprehensively in the salvation wrought by Jesus Christ (e.g., Col 2:16; John 5:17; 7:23; Matt 11:28–12:14; Heb 3:7– 4:11). Taken together (cf. also Luke 24:1; John 20:1, 19), the NT texts are simply and elegantly explained by the theory that meetings on “the first day of the week” emerged, independently from the Sabbath, as a nonmandatory but increasingly revered custom by which the central import of the cross and resurrection was celebrated and their final realization anticipated. By the end of the century at least in some areas this day was designated “the Lord’s Day.” Bibliography: ■ Aune, D. E., Revelation 1–5 (WBC 52A; Dallas, Tex. 1997). ■ Bacchiocchi, S., From Sabbath to Sunday (Rome 1977). ■ Beckwith, R. T./W. Stott, This is the Day (London 1978). ■ Carson, D. A. (ed.), From Sabbath to Lord’s Day (Grand Rapids, Mich. 1982). ■ Deißmann, A., Light from the Ancient East (New York 41927); trans. of id., Licht ■ Laansma, J. C., “Lord’s vom Osten (Tübingen 41923). Day,” Dictionary of the Later New Testament and Its Developments (ed. R. Martin/P. H. Davids; Downers Grove, Ill. 1997) 679–86. ■ Llewelyn, S. R., “The Use of Sunday for Meetings of Believers in the New Testament,” NovT 43.3 (2001) 205–23. ■ Rordorf, W., Sunday: The History of the Day of Rest and Worship in the Earliest Centuries of the Christian Church (London 1968); trans. of id., Der Sonntag (Zurich 1962). ■ Rordorf, W., Sabbat und Sonntag in der Alten Kirche (Zurich Encyclopedia of the Bible and Its Reception vol. 16 © Walter de Gruyter, Berlin/Boston, 2018 1106 1972). ■ Young, N. H., “‘The Use of Sunday for Meetings of Believers in the New Testament’: A Response,” NovT 45.2 (2003) 111–22. Jon Laansma II. Christianity ■ Greek Patristics and Orthodox Churches ■ Latin Patristics and Early Medieval Times ■ Medieval Times and Reformation Era ■ Modern Europe ■ Modern America ■ New Christian Churches and Current Religious Movements A. Greek Patristics and Orthodox Churches What today is called “Sunday” was, in earliest Christianity, the “Lord’s Day” (a notion whose derivatives are still in use in some modern languages, like “dominica” in Italian). Christian writers of Late Antiquity had to struggle with the invention of a weekly day of rest by the emperor Constantine (Codex Iustinianus 3.12.2): while they naturally welcomed this endorsement of a Christian custom, Eusebius had to explain that Constantine himself did not speak of the “day of the Lord and of salvation” (ἡμέραν κυριακὴν καὶ σωτήριον) but of the day “which is named after the light and the sun” (καὶ φωτὸς καὶ ἡλίου ἐπώνυμον; Vit. Const. 4.18.1, 3), a notion which is however already found in Justin Martyr (1 Apol. 67.3). In turn, Christians continued to speak of the Lord’s Day in Late Antiquity and beyond. Only with Constantine did this day become a holiday, while in the 2nd and 3rd centuries, “to celebrate ‘the Lord’s day’ meant rather to sacrifice some of the night’s sleep to be able to be at the place where the fellow believers gathered before dawn” (Riesenfeld: 130). To deconstruct the early invention of a regular celebration on the Lord’s day (Bacchiocchi) has not proven successful (see Rordorf 1980). In the NT, some writers speak of “the first day of the week” (Acts 20:7; 1 Cor 16:2), but “the Lord’s Day” is only mentioned in Rev 1:10. In Did. 14.1 (ca. 100 CE), the faithful are exhorted to “gather on the Lord’s day and break bread and give thanks, having first confessed your sins so that your sacrifice may be pure” (trans. M. W. Holmes). Here we observe an established custom of meeting at “the Lord’s Day” (ἡ κυριακὴ ἡμέρα; cf. the notion of τὸ κυριακὸν δεῖπνον for what later was named the Eucharist and which was apparently celebrated on this very day). The κυριακή was also the day on which biblical and ecclesiastical writings were read out to the community (Dionysius of Corinth in Eusebius, Hist. eccl. 4.23.11). A treatise “On the Lord’s Day” (Περὶ κυριακῆς) is attributed to Melito of Sardis (ibid. 4.26.2), but only one fragment has survived (CPG 1093.16). Another homily on this topic, preserved in full length, is ascribed to a certain Eusebius, the alleged successor to Cyril of Alexandria (d. 444), but in fact stems from the 6th century CE (CPG 5525). Authenticated | jared.m.halverson@vanderbilt.edu Download Date | 12/14/18 5:02 PM 1107 Lord’s Day The Greek expression ἡ κυριακὴ ἡμέρα bears a variety of meanings, including the day of the Lord’s forthcoming self-revelation (Rev 1:10) or of the Lord’s judgment (Origen, Comm. Jo. 10.35) and the day of creation, as in Cosmas Indicopleustes (Topographia christiana 2): “On the first day, that is, the Lord’s Day … the beginning of creation took place, and God started from the West to create the boundaries of the whole world” (see also Gregory of Nazianzus, Or. 44.5). The reference to creation did, however, only arise in the 4th century, while the original meaning of κυριακὴ was connected to Christ’s resurrection (sometimes connected to the idea of an “eighth day,” a newly created Sabbath following the original Sabbath, the seventh day of the week; see Barn. 15:8–9; Justin Martyr, Dial. 41.4, 138.1). Ignatius of Antioch (Magn. 9.1) refers to recent converts from Judaism who now “no longer keep the Sabbath but live in accordance with the Lord’s day, on which our life also arose through him and his death” (trans. M. W. Holmes). Interestingly, the Apostolic Constitutions (ca. 375–400 CE) combine Sabbath and Sunday: Both shall be “spent in festive joy, since the former reminds us of the creation, the latter of the resurrection” (Apos. Con. 7.23.3). Already the Council of Nicaea (325 CE) states in its twentieth canon that the Lord’s Day is a “day of respite from discipline.” According to late 4th-century canon law, servants have to work five days a week, “but on Sabbath and Lord’s Day they shall have leisure to listen to the ecclesiastical instruction in matters of faith” (Apos. Con. 8.33.2). All Christians are obliged to honor the Lord’s Day by refraining from any secular activity, thus John Chrysostom (Bapt. 1; Hom. Gen. 10.7), but freely giving alms (Eleem. 3). Bibliography: ■ Bacchiocchi, S., From Sabbath to Sunday: A Historical Investigation of the Rise of Sunday Observance in Early Christianity (Rome 1977). ■ Plank, P., “Der Sonntag in den östlichen Kirchen: Österliches Erleben im Erhoffen, Hören und Schauen,” in Der Sonntag: Anspruch – Wirklichkeit – Gestalt, FS J. Baumgartner (ed. A. M. Altermatt/T. A. Schnitker; Würzburg/Freiburg 1986) 175–86. ■ Riesenfeld, H., “The Sabbath and the Lord’s Day,” in The Gospel Tradition (Philadelphia, Pa. 1970) 111–37. ■ Rordorf, W., Der Sonntag: Geschichte des Ruhe- und Gottesdiensttages im ältesten Christentum (AThANT 43; Zurich 1962). ■ Rordorf, W., “Review of Bacchiocchi 1977,” ZKG 91 (1980) 112–16. ■ Rordorf, W., Sabbat und Sonntag in der Alten Kirche (TC 2; Zurich 1972). ■ Rordorf, W., “Sunday,” Encyclopedia of the Ancient Church 3 (Downers Grove, Ill. 2014) 655–57. ■ Staats, R., “Die Sonntagnachtgottesdienste der christlichen Frühzeit,” ZNW 66 (1975) 242–63. Peter Gemeinhardt B. Latin Patristics and Early Medieval Times The Lord’s Day, dies dominicus or dies dominica, is a term, interchangeably masculine or feminine, often used to designate Sunday in Latin Patristic literature. The Vulgate renders the Greek “ἐν τῇ κυριακῇ ἡμέρᾳ” in Rev 1:10 as “Fui in spiritu in dominica 1108 die.” Similarly the Vulgate and Greek texts of 1 Cor 11:20 use the adjectival dominicam resp. κυριακόν/ kuriakón to speak of the Lord’s Supper. This adjectival form of κριος in Greek and of dominus in Latin distinguishes this use from the more apocalyptic sense of the genitive form, dies domini, although it is not certain that this distinction was intended. It may be simply that the Greek adjectival form was not common until shortly before the writing of the first books of the Christian scriptures (Foerster: 3:1096). The Latin translation of the NT Greek simply followed the Greek form. The term in its Greek form, ἡ κυριακὴ ἡμέρα, appears in the first years of the 2nd century CE in Didache 14.1 and in Ignatius of Antioch, Magn. 9.1. The former identifies the Lord’s Day with the Eucharist and the latter with the resurrection and as a Christian counterpart to the Jewish sabbath. Identification of the Eucharistic celebration with the Lord’s Day does not for all scholars assume that this came about because of the NT accounts of Jesus eating with the disciples after the resurrection. Some, following Léon-Dufour hold that the very early pattern of keeping such meals on the Lord’s Day may have contributed to the development of the NT accounts. The development of the relationship between the Lord’s Day and the Eucharist belongs to a very early period when most sources are Eastern. By the time the Lord’s Day comes to be a concern in the Latin sources of the West the pattern already is set. Yet, some contend that the development of Sunday liturgical observance in place of the sabbath came about only in the 2nd century during the time of Sixtus I in Rome (Bacchiocchi). Justin Martyr writing in Greek from Rome around 150 CE does not use the term when he refers to the Sunday Eucharist in 1 Apol. 67.8. He prefers the term more acceptable to his non-Christian audience, the “day of the sun.” The earliest use of dies dominicus in Latin literature appears in Tertullian who repeatedly uses dies dominicus as a name for Sunday. He forbids fasting on the Lord’s Day in Idol. 14.7, Cor. 3.4, and in Jejun. 15.8. The association between the Lord’s Day and the dominica solemnia in his De fuga 14 has been taken to be an affirmation of the association between the Lord’s Day and the Eucharist. While the councils of Elvira (ca. 300 CE) in ca. 21 and of Serdica (343 CE) in ca. 11 associate the Eucharist with Sunday, neither refers to the day as dies dominicus. It is in this period that the sabbath rest first came to be associated with the Lord’s Day by imperial decree in 321 CE. Ambrose of Milan’s De Abraham 2.11.79 makes a connection between the command to circumcise male infants on the eighth day and the cleansing from the remnants of sin on the Lord’s Day precisely because it is the day of the resurrection. Augustine in Ep. 55.17 provides one of the more congenial comparisons between the sabbath rest and Encyclopedia of the Bible and Its Reception vol. 16Authenticated | jared.m.halverson@vanderbilt.edu © Walter de Gruyter, Berlin/Boston, 2018 Download Date | 12/14/18 5:02 PM 1109 1110 Lord’s Day the Christian Sunday when he says that the sabbath rest is eternal, a symbol of our original state and of our destiny in the eschaton. The sabbath rest was not destroyed but rather it is taken up into the eighth day, the first day of the week, the Lord’s Day. Maximus of Turin, who died between 409 CE and 428 CE, left several sermons concerning Christian practices even though we know little about the details of his life. During all of the Quinquagesima, the fifty days of paschal rejoicing, he tells his hearers not to fast and to stand for prayer as is the custom on the Lord’s Day because this entire season is a Sunday celebration of the resurrection (Ser. 44.1– 2). In a letter to Decentius of Gubbio (Ep. 25.4), Innocent I defends the unique Roman practice of fasting on all the Saturdays of the year while other churches refrain from fasting on all Saturdays except the Saturday that precedes the annual pascha. In doing so Innocent refers to Sunday as the day of resurrection and as the Lord’s Day. For him, this identification makes it advisable that Christians fast every Saturday in preparation for the weekly Lord’s Day. In the first half of the 6th century, Caesarius of Arles (470–542 CE) instructs his hearers to keep the Lord’s Day by means of Eucharistic participation (Ser. 13.3). He tells them that they should be even more devoted to keeping the Lord’s Day than are the Jews in their observance of the sabbath rest. For the Christian, the Sunday rest provides the leisure that frees them for dominical prayer. He does not make the theological suggestions one finds in Augustine, but is content merely to make it a point of comparison and to indicate that the rest makes it easier for Christians to worship on the Lord’s Day. In Caesarius one finds the dominical and sabbath rest discussed in a somewhat unhappy comparison, while in Augustine the Lord’s Day absorbs the eternal reality of the sabbath rest and contributes to its significance. The Lord’s Day, the dies dominicus, is identified very early on in Greek sources with the day of resurrection and with its celebration in the Eucharist. In the Latin literature this identification comes to be codified by councils. After the Constantinian decree on the dominical rest, the Lord’s Day takes on in Augustine and others a renewed eschatological sense also based upon the resurrection. Bibliography: ■ Bacchiocchi, S., From Sabbath to Sunday: A Historical Investigation of the Rise of Sunday Observance in Early Christianity (Rome 1977). ■ Léon-Dufour, X., Le partage du ■ Bauckham, R. J., “The pain eucharistique (Paris 1982). Lord’s Day,” in From Sabbath to Lord’s Day: A Biblical, Historical, and Theological Investigation (ed. D. A. Carson; Grand Rapids, Mich. 1982) 221–50. ■ Bauckham, R. J., “Sabbath and Sunday in the Post-Apostolic Church,” in From Sabbath to Lord’s Day: A Biblical, Historical, and Theological Investigation (ed. D. A. Carson; Grand Rapids, Mich. 1982) 251–98. ■ Bradshaw, P. F./M. E. Johnson, The Origins of Feasts, Fasts Encyclopedia of the Bible and Its Reception vol. 16 © Walter de Gruyter, Berlin/Boston, 2018 and Seasons in Early Christianity (Collegeville, Pa. 2011). ■ Foerster, W., “κυριακόν,” TDNT 3 (ed. G. Kittel; trans. G. W. Bromiley; Grand Rapids, Mich. 1965) 1095–96. ■ Rordorf, W., Der Sonntag (Zurich 1962). ■ Talley, T. J., The Origins of the Liturgical Year (Collegeville, Pa. 21986). Dominic Serra C. Medieval Times and Reformation Era In Christian tradition, “Lord’s Day” is the title given to a day, usually Sunday, set aside for worship and/or rest. This day is sometimes associated with the Sabbath in Israelite law and practice. A variety of biblical phrases and concepts, therefore, form the basis for the practice. Although the Reformation period saw the emergence of new and competing accounts of the Lord’s Day, some constants remain throughout the Medieval and Reformation eras. Premodern, Christian Europe observed the Lord’s Day as a day set aside for worship and teaching. Various laws (both secular and ecclesial) were employed to enforce certain practices of rest or worship. It was, ideally, a day of piety, rest, holiness, charity, and in some cases, amusement or feasting. Medieval Christians consolidated the idea that Sunday should not only be a day for celebrating the resurrection and taking the Eucharist, but a day subject to some degree to the authority of the fourth commandment of Moses to observe shabat. Scholastic theologians drew a distinction between the ceremonies of the HB/OT law and the moral/ spiritual meaning behind the law (Harline 2011: 29). On the one hand, this distinction suggested an allegorical interpretation of the Sabbath; with Christ as arbiter of an eternal, spiritual, rest for His people. This was more or less the primary interpretation of especially ante-Nicene figures. But for the medieval Church, the distinction allowed a muted literal application as well. Old Testament injunctions for rest and piety on the Sabbath are applicable to the Christian Lord’s Day, even though the days are not identical. Numerous laws throughout medieval Europe governed the details of observing the Lord’s Day (Harline: 29). Protestant theologians proposed somewhat different doctrinal accounts of the Lord’s Day from their scholastic forebears, particularly in terms of its relationship to the Sabbath. Distancing himself from the scholastic ceremonial/moral distinction, Luther’s main concern was to respond to more extreme Protestant voices calling for stricter adherence to OT Sabbath laws. Luther’s argument betrays much dependence on Patristic tendencies to allegorize the fourth commandment. The Jewish Sabbath, Luther concludes, is indelibly bound up in the ceremonies of the Old Law and is therefore abolished by the NT. No arbitrary distinction can preserve its authority over the Christian. In one passage Luther cites Col 2:16–17 to justify the conclusion that “Paul expressly abrogates the Sabbath and calls it a shadow now past” (Luther: 62). Luther also in- Authenticated | jared.m.halverson@vanderbilt.edu Download Date | 12/14/18 5:02 PM 1111 1112 Lord’s Day structed believers, however, to avoid an inverse legalism that would condemn all laws and practices built upon an idea of Sabbath custom: “Nature … shows and teaches that one must now and then rest a day,” giving credence to some sort of Sabbathinspired practice. Furthermore, he maintained, “the sabbath is also to be kept for the purpose of preaching and hearing the Word of God” (Luther: 66). Instead of rebuffing legalistic and purportedly “Jewish” custom, the early Reformed tradition tended to pursue observance of the Lord’s Day somewhat more rooted in the Israelite Sabbath. Calvin, for his part, seems to return somewhat to the aforementioned scholastic distinction, citing the abolition of the Sabbath as ceremony, but its provenance as a practice of rest and worship for Christians. According to Calvin’s Geneva Catechism, the spirit of the Sabbath instructs Christians to observe a day devoted to teaching, prayer, witnessing, and abstaining from other work that distract from these purposes. Rest for the sake of refreshment is also mentioned. Echoing Patristic allegories of the fourth commandment, his primary emphasis is on Sabbath as a perpetual posture in Christian life. Yet both Scripture and practicality instruct that a specific day should be uniquely devoted to these tasks. The Reformed tradition most emphatically shifted the focus of worship practices for the Lord’s Day, with less frequent practice of the Eucharist and an iconoclastic impulse to strip away so-called Catholic ornamentations. In most iterations of the Reformation, preaching took a more central role in Sunday practice. The Puritans famously campaigned for a particularly strict Lord’s Day, more closely aligning Sunday with the Jewish Sabbath. This produced what is sometimes called the “English Sabbath,” or the Sabbatarian movement. The Puritan minister, Nicholas Bownd’s 1595 work, The True Doctrine of the Sabbath became a classic of Puritan theology of the Lord’s Day. Bownd argues for complete continuity between the Jewish Sabbath and the Lord’s Day. The primary difference between these lie merely in the fact that Christ himself changed the day to Sunday. The Sabbath is rooted in creation, and was observed by Adam and Eve, the Patriarchs, pre-Mosaic Israel, and the first Christians. While Puritan Sabbatarian practice is unique, Puritan claims to be the first to identify a moral obligation to follow Sabbath-keeping were erroneous polemic (Parker). Bibliography: ■ Bownd, N., The True Doctrine of the Sabbath: A Critical Edition with Introduction and Analysis (Dallas, Tex. 2015). ■ Harline, C., Sunday: A History of the First Day from ■ KarantBabylonia to the Super Bowl (New York 2011). Nunn, S. C., “The Reformation of Liturgy,” The Oxford Handbook of the Protestant Reformations (ed. U. Rublack; Oxford 2016) 409–30. ■ Luther, M., Against the Heavenly Prophets in the Matter of Images and Sacraments, 1525 (ed. H. J. ■ Parker, Hillerbrand et al.; Minneapolis, Minn. 2015). K. L., The English Sabbath: A Study of Doctrine and Discipline from the Reformation to the Civil War (Cambridge 2002). ■ Sprunger, K. L., “English and Dutch Sabbatarianism and the Development of Puritan Social Theology (1600–1660),” Church History 51.1 (1982) 24–38. Roy Hammerling D. Modern Europe With the exception of a few special congregations, such as the Adventists, who worship on Saturday in continuity with the Jewish Sabbath, Sunday is unanimously recognized as the day for Christian worship and for the weekly remembrance of Jesus’ resurrection. In the early modern period, most of the morning meetings that centered on the interpretation of the Bible were followed by an afternoon worship service that emphasized the pedagogical preaching of the commandments or catechesis for the lower classes (cf. Harline: 67–103, who reconstructed the typical structure of a Sunday within the various worship services of reformed churches in the Netherlands around 1624). Beginning in 1780 within Great Britain, “Sunday School” was established in many European countries as a place for catechizing children and adolescents (Weiler: 63– 65). In the contemporary era, Sunday worship services take myriad forms within Europe. Due to the importance of Sunday as a day of worship and its connection with the HB/OT Sabbath command, failure of the Christian population to participate in the weekly worship service and to observe the Sabbath (i.e., rest from work) was sanctioned and penalized in various ways according to the region. In English Puritanism, we especially find a strict observance of Sunday as a day of rest and a rigorous ban of activity outside of the worship service (Sabbatarians); this ban had already been upheld as law by King Charles I in 1625 (Wigley: 6–32). However, the sanctions that church authorities saw as necessary in order to enforce the Sabbath demonstrate just how varied perceptions were with respect to Sunday as a day of rest or a day of church attendance (numerous examples of transgressions of the Sunday ordinance can be found in Roth et al.: 61–76). Despite the variegated nature of this situation, such sanctions were more sustainable within Catholic communities even up until today, because participation within the worship services was and is higher than in Protestant areas. During the course of industrialization in 19thcentury Europe, the previous, self-evident taboo of working on a Sunday began to fade, and Sunday increasingly became a day of work. In addition to this changing perception, there were fundamentally anti-Christian and revolutionary challenges to Sunday. For example, the government of the French Revolution abolished Sunday entirely and replaced the seven-day calendar with the short-lived, ten-day revolutionary calendar (1793–1806), declaring that the tenth day was a day of rest. In 1931, Soviet Rus- Encyclopedia of the Bible and Its Reception vol. 16Authenticated | jared.m.halverson@vanderbilt.edu © Walter de Gruyter, Berlin/Boston, 2018 Download Date | 12/14/18 5:02 PM 1113 Lord’s Day sia instituted a six-day calendar that omitted Sunday as a day of rest and instead prescribed a different day of rest in the shift-work of the working class. This change, however, did not last long, and Sunday was reinstated as the weekly day of rest in 1940 (Weiler: 142–53). In the 19th century, however, numerous ecclesiastical campaigns were directed against the spread of Sunday work and the impoverishment and moral decline of the working class that accompanied it (Wigley: 150–70; Heckmann: 93–210; Kranich; Doerfler-Dierken). This ecclesiastical commitment to Sunday as a day of rest was also connected with the beginning of the workers and trade union movement, which similarly demanded that Sunday be a day of rest for the purpose of recreation and occupational safety. Eventually, industrial work in many European countries was forbidden on Sunday: Denmark, 1874; Switzerland, 1877; Germany, 1891; Austria and Hungary, 1885 and again 1895; France, 1906; Italy, 1934; Great Britain, 1937 (but only for women and children) (Weiler: 111–13). In other countries like Spain, Portugal, or Finland, there were never any such laws. The freedom from work on Sundays also made it possible to engage in activities outside of the worship service. Accordingly, a robust culture of leisure arose during this time that included the “Sunday walk,” the “Sunday excursion,” and the “Sunday society.” Such activities were not only for the irreligious. Some members of society participated in the morning worship service and used the rest of the day for leisurely activities, including enjoying nature, sport, and frequenting restaurants (Harline: 103–63 describes a Sunday in Paris, France with numerous recreational activities around 1890). On the other hand, the laws concerning Sunday as a day of rest partially included the prohibition of entertainment, sports, dance events, or musical/theatrical performances. Free time outside of the worship service once again became a reason for ecclesiastical social work that, on the one hand, was concerned about idleness, laziness, or the moral condition of the lower classes and, on the other hand, wanted to lead people to a “godly life.” As such, Sunday once again prevailed as a day of worship. The ecclesiastical concern for society also turned against the so-called “Sunday drinking” that had widely affected the workforce. These efforts have been perceived as an attempt by the church to morally restrict private recreational activities. After trade union efforts in European countries, which began in the middle of the 20th century, Saturday was also established as a work free day. This new development resulted in an erosion in the public’s consciousness of the theological significance of Sunday as the first day of the week (i.e., its connection with the first day of creation and Jesus’ resur- Encyclopedia of the Bible and Its Reception vol. 16 © Walter de Gruyter, Berlin/Boston, 2018 1114 rection from the dead). Sunday began to be conceptually combined with Saturday as a work-free “weekend,” which formed a unique time frame that provided the possibility for numerous family, tourist, or sporting activities (Pribyl; Roth et al.: 116– 33). Thus Sunday was flattened and assimilated with Saturday into a bare time of “leisure.” Accordingly, following the UN’s adoption of a recommendation from the “International Organization for Standardization” (ISO) on January 1, 1978, Monday was internationally declared the first day of the economically structured workweek. In the recent legal and theological debates about Sunday, the primary matter of dispute centers on economic demands (Nuss; Rinderspacher; Grube), which results in constant disagreement about the place of Sunday as a day of rest or even the overall concept of a work-free weekend. The driving force behind attempts to abolish a workfree Sunday/weekend is rooted in the desire to be competitive within a global market. Thus, for example, Denmark abolished the general Sunday rest for the retail industry in 2012. In this debate, the church’s commitment to a work-free time, in which people can attend worship services, continues to work together – in a certain way – with the interests of trade union demands for a time free from work. Accordingly, Sunday becomes a “day of spiritual elevation” (so formulated by article 139 of the Weimar Constitution of 1919), a solemn and interceptive break from the work routine, and a “creative break” against economic-labor exploitation, economization, mechanization, and the “pulverization” of human life, which rather makes such collective temporal structures necessary (Guardini; Ebach). From a theological point of view, however, the day of rest cannot simply be regarded as a workfree interruption to the work week. Rather, by establishing the holiday as the first day of the week, “God’s possession” of the entirety of human time is clearly highlighted and, accordingly, the profane workweek gives way to God (Heckman: 248–49; Weiler: 61–62). Moreover, the day of rest points to the promise of rest in the eschatological Sabbath of the coming kingdom of God (Heb 4:10). Writing against a general, moralistic, and “legal” prohibition of activity on the Sabbath, Karl Barth claimed that as the day of Christ’s resurrection, Sunday was first and foremost a day of freedom, liberated by God from all compulsion. In this sense, Sunday becomes an liberated, unplanned, and refreshing free day and can simultaneously be a day of work, a day for relaxation, or a day of worship and celebration (Barth: 52–53, 59–61, 67–69). Bibliography: ■ Barth, K., Church Dogmatics, vol. 3/4: The Doctrine of Creation (London/New York 1961); trans. of id., Kirchliche Dogmatik, vol. 3/4: Die Lehre von der Schöpfung (Zollikon-Zurich 1951). ■ Beck, R., Histoire du dimanche: de 1700 à nos jours (Patrimoine; Paris 1997). ■ Bergholz, A., “Sonn- Authenticated | jared.m.halverson@vanderbilt.edu Download Date | 12/14/18 5:02 PM 1115 Lord’s Day tag,” TRE 31 (Berlin/New York 2000) 449–72. ■ Cabantous, A., Le dimanche, un histoire: Europe Occidentale (1600– 1830) (L’univers historique; Paris 2013). ■ Dörfler-Dierken, A., “Sonntag im neunzehnten Jahrhundert: Der Kampf gegen die ‘heidnische Lebensweise’ und die staatliche soziale Gesetzgebung,” in Christen und Nichtchristen in Spätantike, Neuzeit und Gegenwart: Beginn und Ende des Konstantinischen Zeitalters, FS A. M. Ritter (ed. id. et al., TASHT 6; Mandel■ Ebach, J., “Arbeit bachtal/Cambridge 2001) 181–203. und Ruhe,” in Kulturelle Grundlagen Europas: Grundbegriffe (ed. W. Kraus/B. Schröder; Kulturelle Grundlagen Europas 1; Berlin 2012) 95–110. ■ Grube, A., Der Sonntag und die kirchlichen Feiertage zwischen Gefährdung und Bewährung: Aspekte der feiertagsrechtlichen Entwicklung im 19. und 20. Jahrhundert (Schriften zum Staatskirchenrecht 16; Frankfurt a.M. 2003). ■ Guardini, R., Der Sonntag gestern, heute und immer (Würzburg 1957). ■ Harline, C., Sunday: A History of the First Day from Babylonia to the Super Bowl (New Haven, Conn./ ■ Heckmann, F., Arbeitszeit und SonntagLondon 2011). sruhe: Stellungnahmen zur Sonntagsarbeit als Beitrag kirchlicher Sozialkritik im 19. Jahrhundert (Theologie im Gespräch 2; Essen 1986). ■ Kranich, S., “Die ‘Heiligkeit des ganzen Tages’: Das deutsche Ringen um Sonntagsruhe vom Vormärz bis Mitte der 1850er Jahre,” in Sozialer Protestantismus im Vormärz (ed. M. Friedrich et al.; Bochumer Forum zur Geschichte des sozialen Protestantismus 2; Münster 2001) 43– 56. ■ Nuss, B. S., Der Streit um den Sonntag: Der Kampf der katholischen Kirche in Deutschland von 1869–1992 für den Sonntag als kollektive Zeitstruktur, Anliegen – Hintergründe – Perspektiven (Idstein 1996). ■ Pribyl, H., Freizeit und Sonntagsruhe: Zur ethischen Relevanz der Freizeit unter besonderer Berücksichtigung der Sonntagsruhe (Würzburg 2005). ■ Rinderspacher, P. J., „Ohne Sonntag gibt es nur noch Werktage“: Die soziale und kulturelle Bedeutung des Wochenendes (Bonn 2000). ■ Roth, U. et al. (eds.), Sonntäglich: Zugänge zum Verständnis von Sonntag, Sonntagskultur und Sonntagspredigt, FS L. Mödl (ÖSP 4; Munich 2003). ■ Weiler, R. (ed.), Der Tag des Herrn: Kulturgeschichte des Sonntags (Vienna 1998). ■ Wigley, J., The Rise and Fall of the Victorian Sunday (Manchester 1980). Knud Henrik Boysen E. Modern America The Lord’s Day in America is a dual inheritance from the nation’s Puritan and Anglican ancestries, subsequently shaped by the influences of immigration and industrialization, secularism and consumerism. As one observer remarked in 1926, “our forefathers called it the Holy Sabbath; our fathers called it Sunday; we call it the week-end” (Harline: 285). Few aspects of Christian practice have been more emphasized, enforced, and contested throughout American history. England’s North American colonies came into being at a time when the English Sunday was known throughout Europe for its relative strictness, a stringency the colonists transplanted onto American shores. Fired by Nicholas Bownd’s influential The Doctrine of the Sabbath (1595), and frustrated by their inability to reform Sunday observance in England or Holland, English Puritans were even more uncompromising in America, meaning a double portion of Sabbath strictness marked New England’s earliest observance of the Lord’s Day. More moderate Sundays were observed elsewhere in 1116 the colonies, but by the 19th century, when observance of the Lord’s Day took its enduring forms, Sabbatarianism was a defining characteristic throughout the United States. American divines participated in many of the same debates that occurred in early Christianity and the Reformation era concerning the Lord’s Day: its connection to the Jewish Sabbath, its status in either the moral or ceremonial law, its manner of observance, and its mode of enforcement. They likewise argued over the same biblical texts. But from the beginning, Puritans made Sabbath observance central to their Covenant Theology. Citing such passages as Exod 31:13 and Ezek 20:12, they considered the strict observance of the Lord’s chosen day a defining sign of the Lord’s chosen people. Of the debates surrounding the Christian Sabbath, most easily settled (for the majority, at least) was its observance on the first day of the week, in keeping with such biblical texts as John 20:1; Acts 20:7; and 1 Cor 16:2. Furthermore, though the terminology was used interchangeably, Puritan leaders preferred the Christian “Lord’s Day,” with its roots in Rev 1:10, to the heathen “Sunday” or the Jewish “Sabbath.” Certain minority groups maintained Saturday Sabbaths (e.g., the Seventh-Day Baptists and Seventh-Day Adventists; see below “New Christian Churches and Current Religious Movements”), and others argued for the holiness of all days (primarily early Quakers), but for most American Christians, Sunday has always been the Lord’s Day, and its observation and importance have been closely tied to biblical accounts of the Creation, the Exodus, and particularly, the Resurrection. Central to the question of Sabbath observance were the common beliefs that morality was dependent on religion, and that religious vitality was tied to Sabbath observance. Sabbatarians and conservative Christians emphasized the strictness of the Sabbath as shown in such OT texts as Num 15:30–36. Anti-Sabbatarians and liberal Christians, meanwhile, preferred the more moderate approach to the Sabbath that Jesus observed in the New Testament, as well as the epistolary exhortations in Col 2:16 and Rom 14:5–6 against judging another’s Sabbath. The former cited Rev 1:10 to show it was the Lord’s day; the latter preferred Mark 2:27 to show it was man’s day as well. At stake was the balance between spirit and letter, God and society, divine law and human welfare, with most hoping to steer between the extremes of legalism and laxity. Shifts in Sabbath observance in America resulted largely from contact with Europe. In the 18th century, the spreading Enlightenment saw a young Benjamin Franklin treat Sunday more as a day for study and self-improvement than one for sermons and divine service, though the Great Awakening roused many to stricter observance of Encyclopedia of the Bible and Its Reception vol. 16Authenticated | jared.m.halverson@vanderbilt.edu © Walter de Gruyter, Berlin/Boston, 2018 Download Date | 12/14/18 5:02 PM 1117 Lord’s Day the Lord’s Day. Later in the century the French and Indian War and the American Revolution saw American soldiers influenced by the more lenient standards of the French and English. In the 19th century, with waves of European immigration swelling America’s Catholic population, the Lord’s Day took on a more Continental and Catholic spirit, hailed by its practitioners as more reasonable and enjoyable, and lamented by its opponents as overly lax and worldly. Later, as industrialization made rest from labor a rarer, and thus more valuable, commodity, the Lord’s Day became even more contested. Labor unions joined Sabbatarians in urging the enforcement of so-called “Blue Laws” restricting Sunday labor, though for decidedly less religious reasons. Of course, many workers (and consumers) fought for the right to work on the Lord’s Day, since Sunday provided many with their best opportunity to spend the money their labor had produced. Neither was the Lord’s Day a day of rest for most women, since providing Sabbath rest for others typically meant sacrificing it for themselves. By the early 20th century, sport came to be seen as a bearer of moral virtues, an important aspect of both “Muscular Christianity” and American civil religion. And since a strong work ethic was another prized American value, labor could be sacralized as well. “Rest” came to include educational activities, cultural refinement, or time spent in nature or with family, leaving wide latitude for one’s observance of the Lord’s Day. Today the diversity of the United States means that the Lord’s Day in America arguably witnesses more work, more play, and yet simultaneously more worship than any other nation. Bibliography: ■ Harline, C., Sunday: A History of the First Day from Babylonia to the Super Bowl (New York 2007). ■ Jacoby, H. S., Remember the Sabbath Day? The Nature and Causes of Changes in Sunday Observance since 1800 (Philadelphia, Pa. 1945). ■ McCrossen, A., Holy Day, Holiday: The American Sunday (Ithaca, N.Y. 2000). ■ Solberg, W. U., Redeem the Time: The Puritan Sabbath in Early America (Cambridge, Mass. 1977). Jared Halverson F. New Christian Churches and Current Religious Movements The majority of Christians have assumed that John’s expression “the Lord’s Day” (Rev 1:10) refers to the first day of the week, and that there is biblical evidence that the early Christian church changed the day of worship from Saturday to Sunday (Acts 20:7; 1 Cor 16:2). However this assumption was challenged by Seventh Day Sabbatarians, probably dating from the 17th century. John Traske (1586– 1636) and Theophilus Brabourne (1590–1662) were early exponents of sabbatarianism, and the first record of a Seventh Day Baptist congregation goes back to 1651 in London. Rachel Oakes (1809–1868) gave a tract about the sabbath to a follower of Ad- Encyclopedia of the Bible and Its Reception vol. 16 © Walter de Gruyter, Berlin/Boston, 2018 1118 ventist William Miller, who passed it on to Ellen G. White, the founder-leader of the Seventh-day Adventist Church. Seventh-day Adventists hold that God instituted the sabbath on the seventh day, after creation was complete and, since the Bible implies that creative days began in the evening, the sabbath runs from Friday sunset to Saturday sunset, in common with Jewish practice. The word “remember,” applied to the sabbath day in the Fourth Commandment (Exod 20:8), is believed to indicate that sabbath observance did not begin with Moses, but was an earlier practice. Denominations that observe the seventh day as the Lord’s Day include Seventh Day Baptists, Seventh-day Adventists, the Seventh-Day Evangelist Church, the Church of God (Seventh Day), True Jesus Church (founded in China in 1917), and the United Church of God. The Worldwide Church of God, founded by Herbert W. Armstrong (1892– 1986) originally observed the seventh day as the day of worship, but underwent radical doctrinal changes in 1988 under his successor Joseph W. Tkach Sr (1927–1995). The organization is now known as Grace Communion International, with Sunday as its day of worship. The Lord’s Day Observance Society (now renamed Day One) aims to encourage observance of Sunday, not Saturday, as a day of worship and renewal. Bibliography: ■ Boston, T. et al., The Lord’s Day (Stornoway ■ General Conference of Seventh-day Adventists, 2016). Seventh-day Adventists Believe (Hagerstown, Md. 1989). George D. Chryssides III. Music In the Latin medieval Church, Dominica ([the day] belonging to the Lord) was the word used for Sunday, and although, in medieval liturgical manuscripts, there are songs for the Divine Office and the Mass for every day of the week, Sunday was celebrated with greater festivity than other days (not counting the special holidays of the year). In the Rule of Benedict (6th cent. CE), for instance, it is marked that on Sundays the Te Deum laudamus should be sung during the night office (Venarde: 64–65). The early 12th-century Benedictine liturgical commentator Rupert of Deutz commments on the weekly Sunday procession before Mass in connection with a discussion of the Palm Sunday procession, arguing that one should not leave out the weekly Sunday procession because of the special Palm Sunday procession, because they are fundamentally opposite. The Palm Sunday procession proclaims the Passion of Christ and should not be counted with the “dominical ones through which we commemorate his glorious Resurrection every Sunday” (quoted from Petersen: 187). When referring to the actual Sunday of the Resurrection, however, Latin liturgical chants would often use the Authenticated | jared.m.halverson@vanderbilt.edu Download Date | 12/14/18 5:02 PM 1119 1120 Lord’s Day Observance Society biblical expression, the first day of the week as in the following text, sung everywhere during the Middle Ages as a responsory and also as a verse on Easter Day morning Et valde mane una sabbatorum veniunt ad monumentum orto jam sole alleluia (And very early on the first day of the week, when the sun had risen, they went to the tomb; Mark 16:2; Cantus Database). Psalm 118:24, “This is the day that the Lord has made; let us rejoice and be glad in it” (Vg. Ps 117:24), was appropriated by Christians as referring to the Resurrection and was sung on Sundays throughout the year (Cantus Database, q.v. haec est dies). The verse was set in polyphony, in Latin as well as in German by numerous, not least Lutheran composers in early modern times (Grove Music Online, q.v. “Haec est dies” and “Dies ist der Tag”), among them Johann Hermann Schein, Heinrich Schütz, Heinrich Geist, and G. P. Telemann. Numerous hymns in various languages reference the Lord’s Day. Ambrose’s (ca. 334–397) hymn Hic est dies verus Dei (This is the Lord’s true day) about the salvation through Christ refers to the complex of his crucifixion and resurrection altogether (Walsh/Husch: 26–29). Hymns referencing the Lord’s Day are sometimes based on Ps 118:24 as This is the Day the Lord has made by the English preacher Isaac Watts (1674–1748; Hymnary.org). The same applies to Danish N. F. S. Grundtvig’s hymn, Denne er dagen, som Herren har gjort (This is the Day the Lord has made; The Danish Hymnal, no. 403), to be sung to tunes by either Melchior Vulpius (1609) or Thomas Laub (1896). Grundtvig’s Søndag er vor Herres dag (Sunday is the Lord’s Day, 1837, rev. 1853) refers to the Creation (Gen 1) as well as to Easter and Pentecost Sundays (The Danish Hymnal, no. 405). Also the hymn Gott Lob! Der Sonntag kommt herbei (Praise God! The Sunday is here) by the German Lutheran Johannes G. Olearius (1611–1684) refers to God’s deeds for humans in a more general way, referencing Easter Day among other Divine acts. Bibliography: ■ Cantus Database (http://cantus.uwater loo.ca). ■ Den Danske Salmebog [The Danish Hymnal] (Copenhagen 2003). ■ Grove Music Online (www.oxfordmusiconline.com). ■ Hymnary.org: A Comprehensive Index of Hymns and Hymnals (www.hymnary.org). ■ Petersen, N. H., “Biblical Reception, Representational Ritual, and the Question of ‘Liturgical Drama,’” in Sapientia et eloquentia (ed. G. Iversen/N. Bell; Turnhout 2009) 163–201. ■ Venarde, B. L. (ed./trans.), The Rule of Saint Benedict (Cambridge, Mass. 2011). ■ Walsh, P. G./C. Husch (eds./trans.), One Hundred Latin Hymns: Ambrose to Aquinas (Cambridge, Mass./London 2012). Nils Holger Petersen See also / Sabbath; / Sunday Lord’s Day Observance Society The Lord’s Day Observance Society was founded in England by Joseph and Daniel Wilson in 1831 with the aim of maintaining Sunday as a day of rest and worship. In particular, it opposed the publication of Sunday newspapers, mail deliveries, and train travel. The Society merged with the Working Men’s Lord’s Day Rest Association in 1920, the Lord’s Day Observance Association of Scotland in 1953, and the Imperial Alliance for the Defence of Sunday in 1965. The Society subsequently adopted the name Day One Christian Ministries, with aims that go wider than Sunday observance. Day One is an evangelical fundamentalist publishing organization, which covers a wide range of Christian topics, only a small proportion of which are on Sunday observance, although it continues to maintain its belief that Sunday should be kept sacred. Day One also offers seminars for church workers, particularly those involved in children’s and youth work. Additionally, it organizes educational events, such as lecture tours of the British Museum, which are aimed at demonstrating archaeological evidence for the Bible. Allied to Day One’s activities is its prison ministry, established in 1978 by John Roberts, and called the Daylight Christian Prison Trust. This wing of the organization seeks to help and evangelize inmates by giving them pocket diaries, which contain a biblical text for each day. From its inception, the Lord’s Day Observance Society has insisted that the sabbath day is Sunday and not Saturday, arguing that in scripture the word “sabbath” does not denote a day of the week, but a period of prescribed rest either for humans or for the land (Lev 25). The sabbath, it contends, is not a specifically Jewish institution, being instituted at the world’s creation (Gen 2:1–3) and was created for humankind (Mark 2:27). The early Christians transferred at the day of rest to the first day of the week, being the day of Christ’s resurrection and the Day of Pentecost, and is referred to as the Lord’s Day (Rev 1:10). The NT indicates that Sunday was used as the day of worship, superseding the Jewish sabbath (Acts 20:7; 1 Cor 16:2). The Society recommends that Sunday should not be used either for paid employment or domestic chores that can be done on other days. Its function as a day of rest does not mean that it is a day of idleness, however. It is a day for worship, spiritual edification, evangelizing, and performing works of mercy. Acts of necessity are of course permitted, and it is permissible to use Sunday for enjoyable activities such as enjoying a meal with one’s family and friends. Bibliography: ■ Miller, S., The Peculiar Life of Sundays (Harvard 2009). ■ Roberts, M. (ed.), Day One Christian Ministries (available at www.dayone.org.uk). George D. Chryssides Encyclopedia of the Bible and Its Reception vol. 16Authenticated | jared.m.halverson@vanderbilt.edu © Walter de Gruyter, Berlin/Boston, 2018 Download Date | 12/14/18 5:02 PM