Episode Details

I discuss the importance of Sabbath and community as a remedy for the illnesses created in us by our technological society. 

A huge thanks to Seth White for the awesome music!

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Kingdom Outpost: https://kingdomoutpost.org/

My Reading List Goodreads: https://www.goodreads.com/author/show/21940220.J_G_Elliot
Purity of Heart is to Will One Thing: https://www.religion-online.org/book/purity-of-heart-is-to-will-one-thing/
Arendt on Loneliness: https://web.archive.org/web/20250731200849/https://www.vox.com/vox-conversations-podcast/23048597/vox-conversations-hannah-arendt-totalitarianism-the-philosophers
Heschel's Sabbath: https://www.goodreads.com/book/show/345500.The_Sabbath

Most of us seem to labor for the sake of things of space. As a result we suffer from a deeply rooted dread of time and stand aghast when compelled to look into its face.

Technical civilization is man’s conquest of space. It is a triumph frequently achieved by sacrificing an essential ingredient of existence, namely, time. In technical civilization, we expend time to gain space. To enhance our power in the world of space is our main objective. Yet to have more does not mean to be more. The power we attain in the world of space terminates abruptly at the borderline of time. But time is the heart of existence.1

It is impossible for man to shirk the problem of time. The more we think the more we realize: we cannot conquer time through space. We can only master time in time.4 The higher goal of spiritual living is not to amass a wealth of information, but to face sacred moments. In a religious experience, for example, it is not a thing that imposes itself on man but a spiritual presence. 5 What is retained in the soul is the moment of insight rather than the place where the act came to pass. A moment of insight is a fortune, transporting us beyond the confines of measured time. Spiritual life begins to decay when we fail to sense the grandeur of what is eternal in time.

While the deities of other peoples were associated with places or things, the God of Israel was the God of events: the Redeemer from slavery, the Revealer of the Torah, manifesting Himself in events of history rather than in things or places.

It is, indeed, a unique occasion at which the distinguished word qadosh is used for the first time: in the Book of Genesis at the end of the story of creation. How extremely significant is the fact that it is applied to time: “And God blessed the seventh day and made it holy.”7 There is no reference in the record of creation to any object in space that would be endowed with the quality of holiness. This is a radical departure from accustomed religious thinking. The mythical mind would expect that, after heaven and earth have been established, God would create a holy place—a holy mountain or a holy spring—whereupon a sanctuary is to be established. Yet it seems as if to the Bible it is holiness in time, the Sabbath, which comes first. When history began, there was only one holiness in the world, holiness in time. When at Sinai the word of God was about to be voiced, a call for holiness in man was proclaimed: “Thou shalt be unto me a holy people.” It was only after the people had succumbed to the temptation of worshipping a thing, a golden calf, that the erection of a Tabernacle, of holiness in space, was commanded.8 The sanctity of time came first, the sanctity of man came second, and the sanctity of spac