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ENCYCLOPEDIA of CHRISTIAN EDUCATION Only Only Copy ENCYCLOPEDIA OF CHRISTIAN EDUCATION Contributor Only Copy Contributor ENCYCLOPEDIA OF CHRISTIAN EDUCATION Edited by Only George Thomas Kurian and Mark A. Lamport Copy Contributor ROWMAN & LITTLEFIELD Lanham • Boulder • New York • London Only Copy Published by Rowman & Littlefield A wholly owned subsidiary of The Rowman & Littlefield Publishing Group, Inc. 4501 Forbes Boulevard, Suite 200, Lanham, Maryland 20706 www.rowman.com Unit A, Whitacre Mews, 26-34 Stannary Street, London SE11 4AB Copyright © 2015 by George Thomas Kurian and Mark A. Lamport All rights reserved. No part of this book may be reproduced in any form or by any electronic or mechanical means, including information storage and retrieval systems, without written permission from the publisher, except by a reviewer who may quote passages in a review. British Library Cataloguing in Publication Information Available Library of Congress Cataloging-in-Publication Data Encyclopedia of Christian education / edited by George Thomas Kurian, Mark A. Lamport. pages cm Includes bibliographical references and index. ISBN 978-0-8108-8492-2 (cloth : alk. paper) — ISBN 978-0-8108-8493-9 (ebook) 1. Christian education—Encyclopedias. I. Kurian, George Thomas, editor. II. Lamport, Mark A., editor. BV1471.3.E53 2015 268.03—dc23 Contributor 2014021410 ™ The paper used in this publication meets the minimum requirements of American National Standard for Information Sciences—Permanence of Paper for Printed Library Materials, ANSI/NISO Z39.48-1992. Printed in the United States of America Contents Only Editors, Prologue and Foreword Contributors, Editorial Advisory Board, and Editorial Consultants ix Prologue by J. I. Packer xiii Foreword by Stanley Hauerwas xv Foreword by Richard J. Mouw xvii Foreword by Ronald J. Sider xix Foreword by Will Willimon Copy xxi Preface xxiii Acknowledgments xxvii Introduction xxix Volume 1: A–F 1 Volume 2: G–R 529 Volume 3: S–Z 1089 Lead-in Introductions 1427 Appendix A: World Statistics on Christian Populations 1519 Appendix B: World Listing of Christian Universities by Continent 1539 Appendix C: Entries Listed by Author 1553 Index of Names 1569 Index of Entries 1591 ContributorContributing Authors 1603 — v — Only Copy Contributor S Only Sabbatarianism as Christian Practice the New Testament. Over time the church interpreted the scriptures regarding the Sabbath in a variety of ways. Sabbatarianism is a movement that views the fourth The church, during its first few centuries, interpreted commandment of the Decalogue as a perpetual moral the Sabbath allegorically as rest from sin. This gave way law, not restricted to the ceremonial law of the Jews, but to an analogical explanation whereby Old Testament having originated in the creation account, having been Sabbath laws were applied to the Christian Sunday. But practiced by Jesus in the Gospels, and therefore bind- it was the Scholastics, most eminently represented by ing on Christians. Its distinguishing feature is setting Thomas Aquinas, who made the distinction between the aside an entire day each week to rest, with abstinence moral and ceremonial parts of the Sabbath. Nearly all from secular employment and all activity that distracts subsequentCopy sabbatarian writers accepted this Thomistic from both private and public worship of God. Despite distinction. some ambiguity in the term sabbatarianism, according Sabbath interpretation became more nuanced with the to John H. Primus (1989): “It has always had at its heart magisterial reformers. Luther reacted strongly against the issue of the appropriate day of worship.” However, the legalistic sabbatarianism of the medieval church and church history bears witness that it is possible to ob- dismissed the Sabbath as a Jewish institution. Calvin, on serve the Sabbath on either Saturday or Sunday and still the other hand, favored an analogical interpretation and be considered a sabbatarian. defended Sunday as a legitimate Christian replacement for the Sabbath. It was Calvin’s view that would win the Early History day and later laid the foundation for a significant move- Though some scholars conceive of sabbatarianism as a ment within the Reformed tradition: Puritanism. Puritan invention originating in 16th-century England, Kenneth L. Parker (1988) convincingly argues that it The Puritan Legacy is impossible to separate Elizabethan sabbatarianism Once English Christians in the 16th and 17th centuries from its medieval origins. Leslie Hardinge (1995) me- rejected the Church’s authority to interpret the Bible, the ticulously documents how seventh-day Sabbath keeping Decalogue acquired new meaning and took center stage. can be dated back to the ancient Celts. Possibly one of Coupled with the social changes of industrialization be- the most influential first-day sabbatarian documents, ginning in the 18th century, the fourth commandment “The Lord’s Epistle on Sunday,” was a sixth-century came to be viewed as one significant solution for the apocryphal letter of Christ. It fed medieval fears with need to regularize rhythms of work and rest. This was the portrayals of sulphurous fire, flying serpents, invading Elizabethan era of Puritanism—a movement that distin- pagans, and ultimately the threat of eternal damnation guished itself from the Anglican Church by emphasizing forContributor all who dared violate the sanctity of Sunday, often implacable fidelity to scripture and inward sanctity. It referred to as “The Lord’s Day.” was in this milieu that the Puritans developed the idea of Such fantastical accounts bring into question the a Sabbath Sunday with new thoroughness and precision, origin of such thinking. Sabbath keeping has been a thus inculcating it with more importance than it previ- constituent practice and teaching for Christians since ously held during the Reformation. — 1089 — 1090 Sabbath as Christian Practice The sabbatarian fervency continued with the publica- versation, psychological health, and physical well-being. tion of numerous books and pamphlets, most notably In short, the biblical precedent of ceasing work and rest- Nicholas Bownde’s True Doctrine of the Sabbath, the ing one day in seven, as exemplified by sabbatarians past epitome of sabbatarian doctrine. At the beginning of the and present, reminds us of our need for belonging, the 19th century, the great sabbatarian crusades began, with necessity of rest, and most important, God’s faithfulness sabbatarian organizations cropping up in both Great and presence in our lives. Britain and the United States. In the United States, the mission of these organizations included protecting References and Resources Sunday from the running of trains, selling of merchan- Hardinge, Leslie. 1995. The Celtic Church in Britain. Brushton, dise, delivering of mail, and opening of public libraries, NY: TEACH Services, Inc. as well as a variety of other activities. Sabbatarianism McCrossen, Alexis. 2000. Holy Day, Holiday: The American was one of the leading topics of the day. However, as Sunday. Ithaca, NY: Cornell University Press. the American economy became more diversified, sab- Parker, Kenneth L. 1988. The English Sabbath: A Study of Doc- batarianism as a movement eventually disappeared; trine and Discipline from the Reformation to the Civil War. the weight of the competing economy was too much to New York: Cambridge University Press. bear. This, along with an accretive culture of leisure in Primus, John H. 1989. Holy Time: ModerateOnly Puritanism and the the United States, led to Sunday becoming more of a Sabbath. Macon, GA: Mercer University Press. holiday than a holy day. Tonstad, Sigve K. 2009. The Lost Meaning of the Seventh Day. Berrien Springs, MI: Andrews University Press. Existing Traditions —Erik C. Carter Though sabbatarianism has nearly disappeared across the American landscape, with the few remnant blue laws largely being disregarded, there are still sabbatar- Sabbath as Christian Practice ian expressions in the 21st century. The most prominent includes the Seventh-day Adventists, the Seventh Day A good place to begin understanding the Sabbath is Baptists, and the Church of God (Seventh Day). Of these, with the Gospels, where the ministry of Jesus is brought the Seventh-day Adventists are the most numerically into directCopy encounter and conflict with the Sabbath significant seventh-day sabbatarians. With more than observance of Israel. However, the coming of God’s 17 million members worldwide (as of 2011), there are reign in Jesus Christ is preached as the “Day of the Mes- more Seventh-day Adventists observing the seventh-day siah,” which extends and moves beyond the Sabbath to Sabbath than there are Jews. As for first-day sabbatar- the morning of the first day of the week. The Sabbath, ians, they are few and far between and not particularly however, is not negated but rather is reinterpreted and organized along denominational lines, except for some elevated in its Christological and messianic signifi- conservative denominations within the Baptist and Re- cance. It is the day, according to the biblical depiction, formed traditions. Amid the recent array of texts on the when creation was brought to completion. According Sabbath, individual authors may have specific affiliations to Genesis 2:2–3, the seventh day was blessed by God but do not necessarily write as representatives of their and God rested on that day from “all the work he had particular denomination. For most Protestant Christians, done” in creating. The Sabbath is a day of fulfillment in as Alexis McCrossen posits, Sunday Sabbath has become just this sense, when the goal of creation is made visible a day for “a little church, a little revelry or sport, and by God. For Israel, it is a day of covenant fulfillment, some shopping.” when people and relationships are made whole, when they enjoy rest in God and recover the harmony and Relevance to Christian Education good order of life in and with God and in relation to all Why observe the Sabbath today? Considering the rapid other creatures. The Sabbath then merges for Christians global changes and increased loss of existential mean- into the Lord’s Day, the Day of Resurrection and the ing, Sigve K.
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