Page:Catholic Encyclopedia, volume 14.djvu/383

 SUMMONS

335

SUNDAY

(c) The idea of summer institutes is not new to Catholic education. It has long been a recognized feature in the rehgious educational bodies of the Cath- olic Church, each teaching congregation holding sum- mer institutes of its own members. In more recent years these teachers' institutes became diocesan in form, e. g., in Rochester, Los Angeles, and the Arch- diocese of Oregon. In 1911 the Catholic University at Washington opened a summer institute which was attended by 284 teachers from 23 rehgious bodies, representing .56 dioceses and 31 states with 9 from Canada and 1 from England. The same year the De Paul University of Chicago opened a summer institute for teachers with an attendance of 125.

The coalescence of these three elements in the Cliff Haven Summer School has made it a characteristic and powerful factor of intellectual and social Amer- ican Cathohc life. The Young Men's National Union, organized in 1S75, and the first Catholic National Congress of Baltimore, in 1889, had created the desire for lay Cathohc national unity. At sug- gestion of Mr. Mosher, Mgr. James Loughhn, Presi- dent of theY.M.X.U.,pubh.shed, 17 Jan., 1S92, inthe "Catholic Review" of New York City, a letter urging the establishment of a summer assembly. Clergy, laity, and the press endorsed the project with enthu- siasm. \ meeting was held at the Catholic Club, New York City, 12 Maj-, 1892, under the auspices of .•Vrchbishoj) Corrigan and plans were laid for an opening session at New London, Conn., 15 July to 5 August, 1892. One thousand persons representing twenty states were in attendance. Among the pro- moters were Mgr. James Loughlin, Mgr. M. J. Lavelle, Mgr. D. J. McMahon, Bishop Conaty, Mgr. John Walsh, Mgr. Henrv Brann, Rev. Morgan Sheedv, Rev. John F. Mullany, Rev. F. P. Siegfried, Rev. Joseph H. McMahon, Rev. P. A. Halpin, Rev. John Talbot Smith, Rev. Thomas McMillan, C.S.P., Rev. Denis O'Sullivan, S.J., Verv Rev. James P. Kiernan, Rev. Thomas P. Jovnt, Rev. A. P. Dovle, C.S.P., Rev. Thomas Hughes, S.J., Rev. Walter P. Gough, Brother Azarias, Charles G. Ilerbermann, George Parsons Lathrop, Richard Malcom Johnson, Maurice Francis Egan, Mary Elizabeth Blake, Katherine E. Conway, John A. Mooney, Richard D. Clark, Thomas B. Fitzpatrick, John D. Crimmins, Hon. John B. Riley, John A. Haaran, George E. Hardy, John P. Brophy, Wm. R. Claxton, Jacques M. Mertens, Wm. J. iVIoran. Permanent organization followed with

C resident, vice-president, secretary, treasurer, and a card of twenty-four trustees.

The following year an offer, made by the Delaware and Hud.son Company through its agent, of 4.50 acres of land on the shore of Lake Champlain, three miles south of Plattsburg, N. Y., was accepted. The ses- sions of 1893, 1894," and 1895, were hold in Plattsburg. In 1896 the session was held on the assembly grounds, named Clitf Haven. With the approbation of Leo XIII and Pius X, of the Apostolic delegates. Cardinal Satolli, Cardinal Martinelh, and Cardinal .Arch- bishop Falconio, and of the hierarchj- of the United States, the movement has grown with each year imtil it now has property valued at S500,0(J0, courses of lectures covering eleven weeks, and an attendance of about 10,000. With a daily program of lectures, concerts, dramatic recit,als, and social gatherings, it brings together in social intercourse Catholics from all parts of the country and offers a stimulus and an opportunity for study along lines of advanced thought. Its main purpose is: to give from the most authoritative sources among our Catholic writers and thinkers, the Catholic point of view on all the is.sues of the day in history, literature, philosophy, art, political science, upon economic and social prob- lems that are agitating the world, upon the relations between science and religion; to state in the clearest possible terms the underlying truth in each and all

of these subjects; to remove false assumptions; and to correct false statements. It thus meets a recog- nized want of clergy and laity, is an important popular educational centre in America, and has contributed much to organize Cathohc intellectual forces and to solve the problems of American hfe.

Catholic Reading Circle Review; Masher's Magazine; Champlain Educator, I-XII; Report of U. S. Commissioner of Education (1S94-95); Lavelle in Amer. Cath. Quart. Rev. {Jan., 1892); Sheedy in Ecclesiastical Review (Oct., 1904); Egan in Ave Maria (1892); Conway in Report of Columbian Catholic Congress (Chi- cago. 1.W4) ; Messenger of the Sacred Heart (Oct., 1902) ; Catholic World (June, 190.5; Feb. and Aug., 1906; March, 1909).

John T. Dkiscoll..

Summons. See Citation.

Sunday (Day of the Sun), as the name of the first day of the week, is derived from Egyptian iustrology. The seven planets, known to us as Saturn, Jupiter, Mars, the Sun, Venus, Mercury, and the Moon, each had an hour of the day assigned to them, and the planet which was regent during the first hour of any day of the week gave its name to that day (see Calen- d.'Ir). During the first and second century the week of seven days was introduced into Rome from Egj-pt, and the Roman names of the planets were given to each successive day. The Teutonic nations seem to have adopted the week as a di^'ision of time from the Romans, but they changed the Roman names into those of corresponding Teutonic deities. Hence the dies Soils became Sunday (German, Sonntag). Sun- day was the fu-st day of the week according to the Jewish method of reckoning, but for Christians it be- gan to take the place of the Jewish Sabbath in Apos- tolic times as the day set apart for the public and solemn worship of God. The practice of meeting to- gether on the first day of the week for the celebration of the Eucharistic Sacrifice is indicated in Acts, xx, 7; I Cor., xvi, 2; in Apoc, i, 10, it is called the Lord's day. In the Didache (xiv) the injunction is given: "On the Lord's Day come together and break bread. And give thanks loffcr the Eucharist], after confessing your sins that your sacrifice may be jnire ''. St. Igna- tius (Ep. ad Magnes, ix) si)eaks of Christians as "no longer observing the S:ibb:ith, but living in the observ- ance of the Lord's l^:iy, on which also Our Life rose again". In the Epistle of Barnabas (xv) we read: "Wherefore, also, we keep the eighth day (i. e. the first of the week) with joyfulness, the day also on which Jesus rose again from the dead".

St. Justin is the first Christian writer to call the day Sunday (I Apol., Ixvii) in the celebrated passage in which he describes the worship offered by the early Christians on that day to Ciod. The fact that they met together and offered public worship on Sunday necessitated a certain rest from work on that day. However, TertuUian (202) is the first writer who ex- pressly mentions the Sunday rest: "\^'e, however (just as tradition has taught us), on the day of the Lord's Resurrection ought to guard not only against kneeling, but every posture and office of solicitude; de- ferring even our businesses lest we give any place to the devil" ("De orat.", xxiii; cf. "Ad nation.", I,xiii; ".•\polog.", xvi).

These and similar indications show that during the first three centuries practice and tradition h;ul con- secrated the Sunday to the public worship of (!od by the hearing of Mass and resting from work. With the opening of the fourth century positive legislation, both ecclesiastical and civil, began to make these duties more definite. The Council of Elvira (300) decree<l: "If anyone in the city neglects to come to church for three Sundays, let him be excommunicated for a short time so that he may be corrected" (xxi). In the .Vpostolic Constitutions, which belong to the end of the fourth century, both the he;u-ing of Mass and rest from work are prescribed, and the precej)! is attributed to the .Vpostles. The express teaching of Christ and St. Paul prevented the early Christians