To n. 852. - Appendix XVII. Historical Matters Concerning the Sanctification of Feasts

From the beginnings of the Church the faithful began to appoint for divine service one day of the week, the day which they called the Lord's day (Apoc., I, 10) because of the resurrection of Christ. But while the sanctification of the sabbath was chiefly contained in observing sacred rest, the Lord's day was rather sanctified by the divine offices at which all were accustomed to be present. For on that day Christians came together to break the Eucharistic bread and to sing divine praises, which is proved for us by the sacred books of the New Testament (Acts of the Apostles, 20, 7; 1 Cor. 16, 2; Apoc. 1, 10).

Also as a sign of joy, "on the Lord's day we deem it unlawful to fast, or to adore on the knees" (Tertullian, De corona militis, 3, P. L., 2, 70). This interruption of fasting and, according to many, the recitation of prayers with the body erect, was also observed on Saturday, which day, especially in the Eastern Church, was for some time accustomed to be celebrated.

Besides, other feast days also were appointed.

Further, moreover, the obligation of hearing Mass is commemorated from the beginning of the fourth century in the acts of Councils. Cf. the Council of Elvira (306), c. 21; the Council of Sardica (343), c. 11 (Harduin, I, 252 and 647).

As to cessation itself, Tertullian already commemorates it, writing: "On the Lord's day... we ought to beware of every habit and office of anxiety, deferring even business, lest we give any place to the devil" (De oratione, c. 23, P. L., 1, 1191). In the so-called Apostolic Constitutions (a collection composed not earlier than around the year 400) it is prescribed that "servants shall work five days, but on Saturday and Sunday shall be free in the church on account of the doctrine of piety; for we have said that Saturday indeed has the rationale of creation, but Sunday of resurrection" (VIII, 33). Yet the Council of Laodicea (around 361) also witnesses that the discipline of the Church in this matter was mild, since c. 29 forbids Christians to be idle on Saturday, but asks of them Sunday rest if it can be observed; and under the name of a certain Judaism it disapproves the custom of those who on the Lord's day refused to ride on horseback or by carriage or to carry out domestic business. Indeed St. Jerome shows us holy virgins who, on the Lord's day, after the sacred offices had been completed, "were intent upon the work distributed, and made garments either for themselves or for others" (Ep. 108, 19, P. L., 22, 896). Constantine the Great sanctioned the first written law concerning cessation in the year 321, yet excepting the cultivation of fields, "lest by occasion of a moment the advantage granted by heavenly providence perish" (L. 3 Cod. III, 12, De Feriis); by the same edict it is also prescribed that "all judges... shall rest on the venerable day of the sun." This was gladly approved and received by the Church. Thus ecclesiastical judges are prohibited from conducting forensic business on Sunday by the Council of Tarragona, c. 4 (516, Harduin, II, 1428). Spectacles, dances, and indecent songs are prohibited on Sunday in the Fifth Council of Carthage (401, Hefele, II, 8, 81), c. 5, and in the Council of Orleans (538, Harduin, II, 1428), in which servile works which are not permitted to be done on Sunday are already described. Thereafter many decrees occur.