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Three perspectives on the Sabbath
There is still confusion in theology and especially among members of the church concerning the fourth commandment and its observance. The following questions could be asked: What is the meaning of the Sabbath? What is the intention of rest on this day? Ought this commandment still be honoured like the other nine commandments of the Law? Does it still have any meaning for the church, or is Sunday a replacement for the Sabbath? The objective is to obtain greater clarity concerning the meaning, contents and application of the Sabbath as presented in both the Old and the New Testament. This is done from a dogmatic emphasis by dividing the Sabbath into three perspectives: The Creation Sabbath (God’s identification with it), the Covenant Sabbath (Israel’s identification with it), and the Atonement Sabbath (the church’s identification with it). This division does not assume three separate Sabbaths, but they are perspectives on the one Sabbath of God. The threefold perspective will contribute to a universal view on the Sabbath as presented in the creation narrative, the nation of Israel, and the church of the New Testament. This universal view is grounded in Christ who is the focal point, contents and connection between the three given perspectives. It is a Christocentric point of view that gives perception on the meaning, observance, application and message of the Sabbath for the church and every believer of our day.
Journal Article
Stern, Gamow, and the Shabbat Elevator Effect
In addition to being known for their other work, physicists George Gamow and Marvin Stern also published an analysis of an intriguing problem regarding their perception that although both worked on different floors, it seemed that the first elevator to arrive on their respective floors was traveling in the opposite direction of their destination. In this manuscript, a fictitious conversation occurs between the two in regards to the probability of the elevator stopping on every floor (which they term the Shabbat Effect). One claims that it is the number of elevator occupants that predominates whereas the other claims it is the number of floors in the building that predominates in giving rise to this effect. Equations for estimating the probability of the Shabbat Effect are developed and analyzed. The resulting equations show that the relationship between the number of elevator occupants and floors is surprisingly complicated. Consequently, no general rule can be given for whether the probability of the Shabbat Effect increases or decreases for an arbitrary change in the number of occupants and floors. However, it discovered that for similar changes in the number of occupants and floors, it is the number of floors that predominates in determining the probability of the elevator stopping on every floor.
Journal Article
Black Sabbath : song by song
\"Many bands may lay claim to inventing or popularising the term 'heavy metal', but few would deny that Black Sabbath have defined the genre in the minds of many, and have come to embody its popular image. From the 'classic' first decade with singer Ozzy Osbourne, through the Ronnie James Dio period and the oft-overlooked later albums, the Sabbath name has always been a trademark of quality, despite some less celebrated, though often fascinating, periods. To commemorate the final retirement of the band, lifelong devotee Steve Pilkington takes the reader through every song on every one of the band's studio albums, taking in the highs and occasional lows, as well as looking at the cover artwork and stories behind the albums.\"--Back cover.
Book
Not Just the Time of the Other—What Does It Mean for Christians Today to Remember Shabbat and Keep It Holy?
In this essay, I explore how Christians can relate to the Sabbath in a way that adequately expresses Christian traditions about sacred time while showing respect for distinctly Jewish practices. My basic claim is that a Christian sanctification of the Sabbath presents an entirely new challenge for a Christianity that does not view Judaism as superseded or outdated. Thus, I ask: What should be the meaning of the Sabbath commandment for Christians? How can Christians sanctify the Sabbath while affirming it as a sign of the Jewish people’s living covenant? First, I will lay out the questions that are raised for Christian theology when affirming Jewish Sabbath observance as part of practiced Judaism, that is, as lived Torah and as a tradition passed on from generation to generation. Next, I will consult contemporary Jewish literature on the topic, then look for Christian accounts of the Sabbath in Christian systematic theologies. I will ask: What happens when Christians affirm that Sunday does not abrogate the Jewish Sabbath, while also asserting their own commitment to the Bible’s holy day? I will subsequently sketch an outline of a Christian theology of Shabbat that acknowledges distinctive Jewish legal traditions as well as its own connectedness to Biblical temporal structures.
Journal Article
Black Sabbath and philosophy : mastering reality
\"A philosophical look at heavy metal's dark masters of reality, Black Sabbath Black Sabbath is one of the world's most influential and enduring rock bands. Dubbed \"the Beatles of heavy metal\" by Rolling Stone, they helped to define a genre with classic songs like \"Paranoid\", \"Iron Man\", and \"War Pigs\", songs whose lyrics reveal hidden depth and philosophical insight. Their songs confront existential despair, social instability, political corruption, the horrors of war, and the nature of evil. This book explores the wide range of profound ideas in the band's music and lyrics to help you understand Black Sabbath as never before\"-- Provided by publisher.
Book
Interpreting the Sabbath Among the Swiss Reformed
Among the many changing practices during the Reformation, Sabbath observance gained increasing importance as interpretations and practices evolved, leading to divisions among different traditions and disagreements within those traditions. Sabbath theology helped distinguish confessional identity. This study aims to delve deeper into Swiss Reformed interpretations of specific Scriptures that provide the basis for theological conclusions and practical applications regarding Sabbath. It focuses on four key passages in Isaiah (1:13–15, 56:2–8, 58:13–14, and 66:22–24) that contributed to the biblical basis for interpretations of Sabbath among the reformers. By comparing interpretations, we gain a more complete picture of the Swiss Reformed perspectives on Sabbath and observe a pattern of religious change as these religious ideas spread across different regions of the Swiss Confederation from the 1520s to the 1580s. The Swiss Reformed interpreters include Johannes Oecolampadius (1482–1531) in Basel, Ulrich Zwingli (1484–1531) and Konrad Pellikan (1478–1556) in Zurich, Wolfgang Musculus (1497–1563) in Bern, and Heinrich Bullinger (1504–1575) and Rudolf Gwalther (1519–1586) in Zurich again. The questions addressed in working through their interpretations include which meanings of Sabbath they emphasize, distinctions they make regarding the Sabbath commandment, aspects of Sabbath they think are perpetual, and the day of the week they argue Christians should observe Sabbath. This portrait of Sabbath interpretations among the Swiss Reformed depicts the gradual development toward stricter and more comprehensive views on Sabbath practice among Reformed Christians and gives voice to the unique understandings of these individual Swiss Reformed theologians in the sixteenth century.
Journal Article
The Individual Spaces of Interpretation for the Collective Social Construction of the Jewish Sabbath in Israel
This study focuses on the tension between the national, public, and social restrictions that apply to the Shabbat (the Jewish Sabbath) in Israel and the way that Jews from a variety of religious streams understand Shabbat as leisure time that allows for a subjective choice of practices and self-realization. Jewish law provides clear rules and instructions for behavior on Shabbat, including a prohibition on different types of melacha (different kinds of creative activity), with the goal of “remembering” and “keeping” the Sabbath. While in Israel there are many Jews who do not follow these laws, they also make Shabbat special in other ways. Since Israel is a Jewish state, there is no clear separation between religion and state; today there are laws, regulations, expectations, and customs relating to Shabbat in the public sphere. To understand the diversity of views of Israelis about Shabbat, qualitative interviews were conducted with 66 secular, religious, formerly religious, traditional, and Ultra-Orthodox Jews, aged 25–50. Analysis of the survey data shows that Israeli Jews have a variety of perspectives regarding Shabbat, and do not describe Shabbat being structured and experienced as collective, homogeneous, and restrictive. Among the interviewees, religious and secular alike, Shabbat is described as a time full of variable subjective content, based on free choice and free from other obligations. On the one hand, even the religious and Ultra-Orthodox prioritize the individual and their family, sometimes more than religious faith or halachic obligation. On the other hand, even for those who do not keep the Shabbat halachically, resting on Shabbat forms an organizing principle for the weekend, lending this time its unique quality.
Journal Article