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Proposals for the Meaningful Observance of the Sunday

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The article proposes steps toward a more meaningful Sunday observance. For this purpose we first revisit and perhaps rediscover the concept of Sunday and the meaning of its observance. Sundays ties to "Sungsu Juil" is challenged while its christological, ecclesiological, and sacramental interpretations are reaffirmed to bring to better focus the meaning of Sunday for the Body of Christ. It is concluded that a meaningful Sunday observance does not constitute a ritualistic and duty-bound filling of an "empty day" with religious activities and legalistic devotion. A meaningful Sunday observance is about tasting the fulfilled Sabbath which Sunday points to as its symbol, becoming one in the body of Christ the Church, and participating with anticipation in the baptismal river and Lord's table in which the body of Christ the Church is promised to be raised. There are biblical, historical and theological grounds to justify worship on Sundays; however, mere historical precedence should not determine worship on any fixed day. Practical considerations such as time-scheduling, its rich symbolism, biblical and apostolic tradition, historical authority, and theological justification, do, however, render Sunday as the ideal setting for the weekly service. Yearly cycles with festive seasons immediately divides Sundays to two categories: "festive" Sundays with a specialized topic and "ordinary" Sundays without any focus on issues. Sundays are considered empty days waiting to be filled with educational or spiritual obligations. It is suggested in this article that Sunday services and seasons be separated in their tasks and functions so that the two, rather than becoming rivals for theological meaning, instead complement each other in accomplishing their respective tasks.

Abstract

The article proposes steps toward a more meaningful Sunday observance. For this purpose we first revisit and perhaps rediscover the concept of Sunday and the meaning of its observance. Sundays ties to "Sungsu Juil" is challenged while its christological, ecclesiological, and sacramental interpretations are reaffirmed to bring to better focus the meaning of Sunday for the Body of Christ. It is concluded that a meaningful Sunday observance does not constitute a ritualistic and duty-bound filling of an "empty day" with religious activities and legalistic devotion. A meaningful Sunday observance is about tasting the fulfilled Sabbath which Sunday points to as its symbol, becoming one in the body of Christ the Church, and participating with anticipation in the baptismal river and Lord's table in which the body of Christ the Church is promised to be raised. There are biblical, historical and theological grounds to justify worship on Sundays; however, mere historical precedence should not determine worship on any fixed day. Practical considerations such as time-scheduling, its rich symbolism, biblical and apostolic tradition, historical authority, and theological justification, do, however, render Sunday as the ideal setting for the weekly service. Yearly cycles with festive seasons immediately divides Sundays to two categories: "festive" Sundays with a specialized topic and "ordinary" Sundays without any focus on issues. Sundays are considered empty days waiting to be filled with educational or spiritual obligations. It is suggested in this article that Sunday services and seasons be separated in their tasks and functions so that the two, rather than becoming rivals for theological meaning, instead complement each other in accomplishing their respective tasks.

참고문헌 (17)

  1. Bria, Ion, "The Liturgy After the Liturgy in: Baptism and Eucharist: Ecumenical Convergence in Celebration" (1983), Wm. B. Eerdmans
  2. Believers' Worship Chruches in: The Complete Library of Christian Worship. vol. III. The Renewal of Sunday Worship, "The Seeker's Service", pp.1994, Burdan, Steve
  3. Cantalamessa, Raniero, "Easter in the Early Church: An Anthology of Jewish and Early Christian Texts" (1993), The Liturgical Press
  4. Carroll, Thomas K., "Liturgical Practice in the Fathers" (1988), Michael Glazier
  5. Cobb, Peter G., "The History of the Christian Year in: The Study of Liturgy" (1992), Oxford University Press
  6. Duck, Ruth C., "Gender And the Name of God: The Trinitarian Baptismal Formular" (1991), The Pilgrim Press
  7. Duck, Ruth C., "Praising God: The Trinity in Christian Worship" (1999), Westminster John Knox Press
  8. Johnson, Maxwell E., "Between Memory and Hope: Readings on the Liturgical Year" (2000), The Liturgical Press
  9. Jounel, P., "Sunday and the Week in: The Church At Prayer. Vol. IV" (1983), The Liturgical Press
  10. Kilmartin, Edward J., "Christian Liturgy: Theology and Practice. I. Systematic Theology of Liturgy" (1988), Sheed & Ward,
  11. Lathrop, Gordon W., "Holy Things: A Liturgical Theology" (1993), Fortress Press
  12. Eugene J. Fisher, "The Jewish Roots of Christian Liturgy" (1989), Paulist Press
  13. Schmemann, Alexander, "For the Life of the World: Sacrament and Orthodoxy" (2000), St Vladimir's Seminary Press
  14. Stookey, Laurence Hull, "CALENDAR:Christ's Time for the Church" (1996), Abingdon Press
  15. Talley, Thomas J., "The Origins of the Liturgical Year" (1986), The Liturgical Press
  16. Wainwright, Geoffrey, "Doxology: The Praise of God in Worship, Doctrine, and Life" (1980), Oxford University Press

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