The Sabbath World (36 page)

One student of Sunday: Willy Rordorf,
Sunday: The History of the Day of Rest and Worship in the Earliest Centuries of the Christian Church
, translated by A.A.K. Graham (Philadelphia: Westminster Press, 1968), pp. 157–59.

Nothing could be less: Bacchiocchi,
From Sabbath to Sunday
, p. 187.

Worried that his prisoners: Pliny,
The Letters of the Younger Pliny
, translated by Betty Radice (New York: Penguin, 1969), p. 294.

In a book titled: Both the narrative and the quotes that follow are taken from Robert Wilken,
John Chrysostom and the Jews: Rhetoric and Reality in the Late 4th Century
(Berkeley: University of California Press, 1983).

“Printing,” he declared: Martin Luther, M. Luthers
Werke: Kritische Gesamtausgabe
(Weimar: H. Böhlau, 1883–), quoted and translated by Jean-François Gilmont in
The Reformation and the Book
, edited by Jean-François Gilmont and translated by Karin Maag (Brookfield, Vt.: Ashgate, 1998), p. 1.

“a truly mass readership”: Lucien Febvre and Henri-Jean Martin,
The Coming of the Book: The Impact of Printing, 1450–1800
, translated by David Gerard (London: Verso, 1997), p. 295.

One study of a mining: Gilmont,
The Reformation and the Book
, p. 86.

And then there were the wives: P. Imbart de la Tour,
Les Origines de la Reforme
, vol. 4 (Paris: Librairie Hachette, 1909–1935), quoted ibid., pp. 225, 264.

“there were biblical”: Fania Oz-Salzberger, “The Jewish Roots of Western Freedom,”
Azure
, no. 13 (2002): 88–132.

“therefore could not be coterminous”: Daniel Liechty,
Andreas Fischer and the Sabbatarian Anabaptists
(Scottsdale, Penn., & Kitchener, Ohio: Herald Press, 1988), p. 108.

The key fact about the Radical Reformation: Daniel Liechty,
Sabbatarianism in the Sixteenth Century
(Berrien Springs, Mich.: Andrews University Press, 1993), p. 5.

“unlearned,” “foolish,” “apes,” and “Judaizers”: Martin Luther,
M. Luthers Werke
, vol. 50, pp. 312–37.

“went thrice as far as the Jews”: John Calvin,
Institutes of the Christian Religion
, translated by Henry Beveridge (Grand Rapids, Mich.: William B. Eerdmans, 1957), pp. 28–34.

“Christ did not come”: Liechty,
Andreas Fischer and the Sabbatarian Anabaptists
, p. 103.

the influence of Christian Hebraism: Its history and ideas are recounted in Jerome Friedman,
The Most Ancient Testimony: Sixteenth-Century Christian-Hebraica in the Age of Renaissance Nostalgia
(Athens: Ohio University Press, 1983).

“Not only Mohammedans and Hebrews”: Ibid., p. 61.

the Transylvanian
Szombatosok:
I base my account of the
Szombatosok
on the following sources: W. Bacher, “The Sabbatarians in Hungary,”
Jewish Quarterly Review
2, no. 4 (July 1890): 465–93; Moshe Carmelly-Weinberger, “A Northern Transylvanian Tale: Days When Proselytes Shared Martyrdom of Jews,”
Martyrdom and Resistance
16, no. 3 (Jan.-Feb. 1990);
Antitrinitarianism in the Second Half of the 16th Century
, edited by Róbert Dán and Antal Pirnát (Budapest: Akadémiai Kiadó;
Leiden: E. J. Brill, 1982); Judit Gellérd, “Spiritual Jews of Szekler Jerusalem: A Four-Centuries History of Transylvanian Szekler Sabbatarianism,” unpublished paper, 2000; Liechty,
Sabbatarianism in the Sixteenth Century;
Kenneth Strand,
The Sabbath in Scripture and History
(Washington, D.C.: Review and Herald Publishing Association, 1982); Earl Morse Wilbur,
A History of Unitarianism in Transylvania, England, and America
(Boston: Beacon Press, 1945).

“the greatest debate in the entire history of Unitarianism”: Wilbur,
A History of Unitarianism in Transylvania, England, and America
, p. 36.

“This man”: W. Bacher, “The Sabbatarians in Hungary,”
Jewish Quarterly Review
2, no. 4 (July 1890), p. 472.

“abstain[ed] from blood and pork”: Judit Gellérd, “Spiritual Jews of Szekler Jerusalem: A Four-Centuries History of Transylvanian Szekler Sabbatarianism,” unpublished paper, 2000.

“The thirty-eight Sabbatarian”: Bacher, “The Sabbatarians in Hungary,” p. 484.

After four hundred years: Gellérd, “Spiritual Jews of Szekler Jerusalem.”

“Am not I”: All of the following can be found in the first two chapters of 1 Samuel.

“You do not know”: Babylonian Talmud,
Berachot
31b.

“How many important laws”: Babylonian Talmud,
Berachot
31a.

“dead drunke”: The following is taken from Thomas Shepard,
God’s Plot: The Paradoxes of Puritan Piety. Being the Autobiography and Journal of Thomas Shepard
, edited by Michael McGiffert (Amherst: University of Massachusetts Press, 1972).

“a bit of English originality”: M. M. Knappen,
Tudor Puritanism
(Chicago: University of Chicago Press, 1969), p. 142.

“the industrious sort of people”: Christopher Hill,
Society and Puritanism in Pre-Revolutionary England
(Palgrave Macmillan, 1997), p. 107.

“the mother and breeder”: Christopher Hill,
Society and Puritanism in Pre-Revolutionary England
(New York: Palgrave Macmillan, 1997), pp. 137 ff.

“How were men to be reorganized”: Michael Walzer,
The Revolution of the Saints: A Study in the Origins of Radical Politics
(Cambridge: Harvard University Press, 1965), pp. 202 ff.

“Biblical primitivism”: Theodore Dwight Bozeman,
To Live Ancient Lives: The Primitivist Dimension in Puritanism
(Chapel Hill: University of North Carolina Press, 1988).

the Puritan Sabbath was the product: I base my discussion of Puritan Sabbatarian theology on John H. Primus,
Holy Time: Moderate Puritanism and the Sabbath
(Macon, Ga.: Mercer University Press, 1989).

“his primitive and perfect estate”: Thomas Shepard,
The Works of Thomas Shepard
, vol. 3,
Theses Sabbaticae
(Ligonier, Penn.: Soli Deo Gloria Publications, 1992), p. 41.

“to bring ourselves back into that estate”: Nicholas Bownde,
The Doctrine of the Sabbath
(London: Printed by the Widdow Orwin, for Iohn Porter, and Thomas Man, 1595), p. 19.

“would say, they had seen”: All the quotes in this paragraph from Samuel Clarke,
General Martyrologie
(Glasgow: J. Galbraith, 1770), quoted in William Haller,
The Rise of Puritanism
(New York: Harper & Brothers, 1957), p. 62.

“Psalm-singing replaced ballads”: David D. Hall,
Worlds of Wonder, Days of Judgment: Popular Religious Belief in Early New England
(Cambridge: Harvard University Press, 1989), pp. 10 ff.

“state and royal majesty”: Ibid.

“buying, selling, soweing”: Ibid., pp. 257–58.

“Sweet to the Pilgrims”: Alice Morse Earle,
The Sabbath in Puritan New England
(New York: Charles Scribner’s Sons, 1891), pp. 257–58.

On Saturday night: Ibid., pp. 19–116.

The first Puritan colony: Most of the following can be found in Winston U. Solberg,
Redeem the Time: The Puritan Sabbath in Early America
(Cambridge: Harvard University Press, 1977), pp. 167–96.

“Children, servants, strangers”: Shepard,
Theses Sabbaticae
, p. 263.

“And if superiors in families”: Ibid.

“to be forever banished”: Shepard,
Theses Sabbaticae
, p. 261.

“It would be no exaggeration”: Gershom Scholem,
On the Kabbalah and Its Symbolism
(New York: Schocken Books, 1996), p. 139.

Consider the Sabbath: Elliot K. Ginsburg,
The Sabbath in the Classical Kabbalah
(Albany: State University of New York Press, 1989), pp. 217 ff.

“the other, holy spirit”: Ibid., p. 131.

“Three things were said”: Moe’ed Katan, 18a.

Isaac Luria, the great Kabbalist: Lawrence Fine,
Physician of the Soul, Healer of the Cosmos: Isaac Luria and His Kabbalistic Fellowship
(Palo Alto, Calif.: Stanford University Press, 2003), pp. 161–62.

And they had sex: Ibid., pp. 248–58.

“If the whole universe”: Gershom Scholem,
Major Trends in Jewish Mysticism
(New York: Schocken Books, 1946), pp. 29–30.

Saint Augustine, as he lay weeping on the ground: Saint Augustine,
The Confessions
, translated by Maria Boulding (New York: Vintage, 1998), p. 168.

“MOSES RECEIVED”:
Pirkei Avot
, 1:1.

“Rabbi Akiva said”: Babylonian Talmud,
Berachot
62a. 162 “Rabbi Kahana once went”: Ibid.

They kept their eyes fixed: Laura Ingalls Wilder,
Little House in the Big Woods
(New York: HarperCollins, 2004), pp. 88–90.

“maddening church bells”: Charles Dickens,
Little Dorrit
(London: J. M. Dent, 1899), pp. 39–43.

“never was late at Sabbath school”: Mark Twain,
The Complete Short Stories of Mark Twain
(New York: Doubleday, 1985), pp. 67–70.

English and American Sabbath sentiment: The discussion of nineteenth-century Sabbatarianism is drawn from Alexis McCrossen,
Holy Day, Holiday: The American Sunday
(Ithaca, N.Y.: Cornell University Press, 2002); and John Wigley,
The Rise and Fall of the Victorian Sunday
(Manchester, England: Manchester University Press, 1980).

“my mother confined me”: James Boswell,
The Life of Samuel Johnson, LL. D
. (London: G. Cowie, 1824), p. 56.

“Gaming-Tables, Night-Houses, Bawdy Houses”: Thomas Legg, “Low-Life, or One Half of the World Knows Not How the Other Half Lives. Being a critical account of what is transacted by people of almost all religions, nations, circumstances, and sizes of understanding, between Saturday-night and Monday-morning” (London: Printed for the author, 1755?).

“The protest was unprecedented”: Richard R. John, “Taking Sabbatarianism Seriously: The Postal System, the Sabbath, and the Transformation of American Political Culture,”
Journal of the Early Republic
1, no. 4 (Winter 1990): 517–67.

“a significant impact”: Thomas Laqueur,
Religion and Respectability: Sunday Schools and Working Class Culture, 1780–1850
(New Haven, Conn.: Yale University Press, 1976), p. 123. 170 “religious terrorism”: W.E.H. Lecky,
History of England in the Eighteenth
Century
, vol. 2 (1891), p. 585.

“the neglect of moral discipline”: E. P. Thompson,
The Making of the
English Working Class
(New York: Vintage, 1966), p. 361.

“I … said that I had”: Anne Stott,
Hannah More: The First Victorian
(Oxford: Oxford University Press, 2003), pp. 108 ff.

“I got a washing”: Charles Shaw,
When I Was a Child
, by an Old Potter (London: Methuen, 1903), pp. 7–8.

“two different worlds”: Ibid., p. 35.

“Let our Sunday schools”: Laqueur,
Religion and Respectability
, pp. 154 ff.

“Here and there”: Charles Dickens,
Sunday, Under Three Heads
(London: J. W. Jarvis & Son, 1836), pp. 3–4.

“Some keep the Sabbath”: Emily Dickinson,
Poems: Including Variant Readings Critically Compared with All Known Manuscripts
, edited by Thomas Herbert Johnson (Cambridge: Belknap Press of Harvard University Press, 1955), p. 254.

“Childhood is unknown”: Jean-Jacques Rousseau,
Emile, or On Education
, translated by Allan Bloom (New York: Basic Books, 1979), p. 33.

In the fifth of his
Reveries:
Jean-Jacques Rousseau,
Les confessions de J. J. Rousseau, suives Des reveries du promeneur solitaire
, vol. 2 (Geneva: N.p., 1783), pp. 285–303.

“slackening my thoughts by choice”: All quotes from
The Prelude
come from William Wordsworth,
The Prelude, or Growth of a Poet’s Mind
, edited by Ernest de Sélincourt, revised by Helen Darbishire (Oxford: Clarendon Press, 1959).

“mazy as a river”: Geoffrey Hartman,
Wordsworth’s Poetry, 1787–1814
(New Haven, Conn.: Yale University Press, 1964), p. 208.

“the deep-rooted folk memory”: Thompson,
Making of the English Working Class
, p. 357.

“the cocks and hens”: All quotes from
Adam Bede
come from George Eliot,
Adam Bede
(New York: Harper & Brothers, 1860), pp. 157–75.

“all the poetry in which”: George Eliot to Sara Sophia Hennell, June 4, 1848, in
The George Eliot Letters
, vol. 1,
1836–1851
, edited by Gordon S. Haight (New Haven, Conn.: Yale University Press, 1954), pp. 263–64.

“the old duality of life”: All quotes from
The Rainbow
come from D. H. Lawrence,
The Rainbow
(New York: B. W. Heubsch, 1921), chaps. 10 and 11.

“And I will make thy seed”: Genesis 13:16.

“with Sunday school”: Alexis McCrossen,
Holy Day, Holiday: The American Sunday
(Ithaca, N.Y.: Cornell University Press, 2002), p. 138.

“freedom from all slavery”: G. Stanley Hall, “Sunday Observance,”
Pedagogical Seminary
15 (1908): 221.

“reasonable line of demarcation”:
McGowan et al. v. Maryland
, 366 U.S. 420 (1961).

The first five-day workweek: McCrossen,
Holy Day
, p. 150.

One legal scholar: Lesley Lawrence-Hammer, “Red, White, but Mostly
Blue: The Validity of Modern Sunday Closing Laws Under the Establishment Clause,”
Vanderbilt Law Review
60, no. 1273 (May 2007).

“The mobile telephone relaxes”: Richard Ling,
The Mobile Connection: The Cell Phone’s Impact on Society
(San Francisco: Morgan Kaufmann, 2004), p. 74.

“Face-to-face social interaction”: Randall Collins,
Interaction Ritual Chains
(Princeton, N.J.: Princeton University Press, 2004), p. 78.