JOHN PAUL II

25. In effect, Sunday is the day above all other days which summons Christians to remember the salvation which was given to them in baptism and which has made them new in Christ. "You were buried with him in baptism, in which you were also raised with him through faith in the working of God, who raised him from the dead" (Col 2:12; cf. Rom 6:4-6). The liturgy underscores this baptismal dimension of Sunday, both in calling for the celebration of baptisms — as well as at the Easter Vigil — on the day of the week "when the Church commemorates the Lord’s Resurrection",(24) and in suggesting as an appropriate penitential rite at the start of Mass the sprinkling of holy water, which recalls the moment of Baptism in which all Christian life is born.(25)

The eighth day: image of eternity

26. By contrast, the Sabbath’s position as the seventh day of the week suggests for the Lord’s Day a complementary symbolism, much loved by the Fathers. Sunday is not only the first day, it is also "the eighth day", set within the sevenfold succession of days in a unique and transcendent position which evokes not only the beginning of time but also its end in "the age to come". Saint Basil explains that Sunday symbolizes that truly singular day which will follow the present time, the day without end which will know neither evening nor morning, the imperishable age which will never grow old; Sunday is the ceaseless foretelling of life without end which renews the hope of Christians and encourages them on their way.(26) Looking towards the last day, which fulfils completely the eschatological symbolism of the Sabbath, Saint Augustine concludes the Confessions describing the Eschaton as "the peace of quietness, the peace of the Sabbath, a peace with no evening".(27) In celebrating Sunday, both the "first" and the "eighth" day, the Christian is led towards the goal of eternal life.(28)

The day of Christ-Light

27. This Christocentric vision sheds light upon another symbolism which Christian reflection and pastoral practice ascribed to the Lord’s Day. Wise pastoral intuition suggested to the Church the christianization of the notion of Sunday as "the day of the sun", which was the Roman name for the day and which is retained in some modern languages.(29) This was in order to draw the faithful away from the seduction of cults which worshipped the sun, and to direct the celebration of the day to Christ, humanity’s true "sun". Writing to the pagans, Saint Justin uses the language of the time to note that Christians gather together "on the day named after the sun",(30) but for believers the expression had already assumed a new meaning which was unmistakeably rooted in the Gospel.(31) Christ is the light of the world (cf. Jn 9:5; also 1:4-5, 9), and, in the weekly reckoning of time, the day commemorating his Resurrection is the enduring reflection of the epiphany of his glory. The theme of Sunday as the day illuminated by the triumph of the Risen Christ is also found in the Liturgy of the Hours(32) and is given special emphasis in the Pannichida, the vigil which in the Eastern liturgies prepares for Sunday. From generation to generation as she gathers on this day, the Church makes her own the wonderment of Zechariah as he looked upon Christ, seeing in him the dawn which gives "light to those who sit in darkness and in the shadow of death" (Lk 1:78-79), and she echoes the joy of Simeon when he takes in his arms the divine Child who has come as the "light to enlighten the Gentiles" (Lk 2:32).

The day of the gift of the Spirit

28. Sunday, the day of light, could also be called the day of "fire", in reference to the Holy Spirit. The light of Christ is intimately linked to the "fire" of the Spirit, and the two images together reveal the meaning of the Christian Sunday.(33) When he appeared to the Apostles on the evening of Easter, Jesus breathed upon them and said: "Receive the Holy Spirit. If you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained" (Jn 20:22-23). The outpouring of the Spirit was the great gift of the Risen Lord to his disciples on Easter Sunday. It was again Sunday when, fifty days after the Resurrection, the Spirit descended in power, as "a mighty wind" and "fire" (Acts 2:2-3), upon the Apostles gathered with Mary. Pentecost is not only the founding event of the Church, but is also the mystery which for ever gives life to the Church.(34) Such an event has its own powerful liturgical moment in the annual celebration which concludes "the great Sunday",(35) but it also remains a part of the deep meaning of every Sunday, because of its intimate bond with the Paschal Mystery. The "weekly Easter" thus becomes, in a sense, the "weekly Pentecost", when Christians relive the Apostles’ joyful encounter with the Risen Lord and receive the life-giving breath of his Spirit.

The day of faith

29. Given these different dimensions which set it apart, Sunday appears as the supreme day of faith. It is the day when, by the power of the Holy Spirit, who is the Church’s living "memory" (cf. Jn 14:26), the first appearance of the Risen Lord becomes an event renewed in the "today" of each of Christ’s disciples. Gathered in his presence in the Sunday assembly, believers sense themselves called like the Apostle Thomas: "Put your finger here, and see my hands. Put out your hand, and place it in my side. Doubt no longer, but believe" (Jn 20:27). Yes, Sunday is the day of faith. This is stressed by the fact that the Sunday Eucharistic liturgy, like the liturgy of other solemnities, includes the Profession of Faith. Recited or sung, the Creed declares the baptismal and Paschal character of Sunday, making it the day on which in a special way the baptized renew their adherence to Christ and his Gospel in a rekindled awareness of their baptismal promises. Listening to the word and receiving the Body of the Lord, the baptized contemplate the Risen Jesus present in the "holy signs" and confess with the Apostle Thomas: "My Lord and my God!" (Jn 20:28).

An indispensable day!

30. It is clear then why, even in our own difficult times, the identity of this day must be protected and above all must be lived in all its depth. An Eastern writer of the beginning of the third century recounts that as early as then the faithful in every region were keeping Sunday holy on a regular basis.(36) What began as a spontaneous practice later became a juridically sanctioned norm. The Lord’s Day has structured the history of the Church through two thousand years: how could we think that it will not continue to shape her future? The pressures of today can make it harder to fulfil the Sunday obligation; and, with a mother’s sensitivity, the Church looks to the circumstances of each of her children. In particular, she feels herself called to a new catechetical and pastoral commitment, in order to ensure that, in the normal course of life, none of her children are deprived of the rich outpouring of grace which the celebration of the Lord’s Day brings. It was in this spirit that the Second Vatican Council, making a pronouncement on the possibility of reforming the Church calendar to match different civil calendars, declared that the Church "is prepared to accept only those arrangements which preserve a week of seven days with a Sunday".(37) Given its many meanings and aspects, and its link to the very foundations of the faith, the celebration of the Christian Sunday remains, on the threshold of the Third Millennium, an indispensable element of our Christian identity.