My Favorite Books on the Sabbath

My Favorite Books on the Sabbath

The Sabbath, the day of rest, is the topic I write about the most in this blog. It is a topic and spiritual practice that I cherish deeply, and its meaning in my life has continued to evolve and deepen. Naturally, I’ve read and collected books on the topic over the years and I’ve found it enlightening to read about Sabbath experiences from different communities of faith.

Below, you’ll find my personal favorite books on the Sabbath. They tend to speak more to the experience of Sabbath, of living out rest, rather than its technicalities. Let me know if you’ve read any of them and share your thoughts!



1. The Sabbath by Abraham Joshua Heschel

Buy at: Amazon | Bookshop

When I first read The Sabbath about 15 years ago, I was floored and amazed by the language by which he described the Sabbath. This book is very poetic, its language soars, almost as if transporting you to eternity itself. I was surprised because as a person who grew up Seventh-day Adventist, someone who has kept and enjoyed the Sabbath all her life, I had never heard or read anybody talk about the Sabbath the way Heschel did. Heschel wrote about the Sabbath as a palace in time, as “the seed of eternity planted in the soul,” like a visiting queen, a bride, whose presence is longed for and whose departure is regretted. If you want to enlarge the meaning of Sabbath in your life, or to deepen your understanding on humanity’s need of rest, I highly recommend this book.

Quotes from the book:

“There is a realm of time where the goal is not to have but to be, not to own but to give, not to control but to share, not to subdue but to be in accord… The meaning of the Sabbath is to celebrate time rather than space. Six days a week we live under the tyranny of things of space; on the Sabbath we try to become attuned to holiness in time. It is a day on which we are called upon to share in what is eternal in time, to turn from the results of creation to the mystery of creation; from the world of creation to the creation of the world.” 


“There is a word that is seldom said, a word for an emotion almost too deep to be expressed: the love of the Sabbath.”

Quite frankly, I don’t know too much about the author of this book. I found a copy of the book while browsing a used bookstore in Chicago. It talks about incorporating Sabbath in our daily lives, syncing into the rhythm of nature and time, as an antidote to busyness. It highlights the importance of a season of rest, of wintering, of retreat, because no other living being in nature goes on without stopping.

This book inspired an article I wrote a few years ago titled Sabbath: The Pause in the Rhythm of Creation.

A quote from the book:

“When we rest, we can relish the seasons of a moment, a day, a conversation… To surrender to the rhythms of seasons and flowerings and dormancies is to savor the secret of life itself.”

This is a short and powerful book, because it talks about Sabbath as a resistance to culture–the market culture, the commodity culture–that insists on putting numerical value on everything. It criticizes the constant societal anxiety from nonstop hustling. The book highlights the prophetic power of keeping the Sabbath that stands in defiant contrast to the endless pursuit of economic gain. Of resting, in contrast to the profit-chasing that tends to reduce human beings into commodities. With respect to my community of faith, this book made me think hard about how some of our practices lean more into the anxious kingdom of Pharaoh as oppose to the kingdom of rest. This book inspired this blog post: Restless Sabbath: When You Can’t Stop Hustling on the Day of Rest.

A quote from the book:

“They may have gone through the motions of Sabbath, but they did not stop the practices of anxiety, coercion, and exploitation that real work stoppage would entail. Their acquisitive enterprise had such momentum that it carried right into and through the Sabbath. The great festival of rest had become simply another venue for restlessness.”

This selection is probably a little unconventional in several ways. It is a small collection of essays (4 in total) that Oliver Sacks wrote toward the end of his life. If you’re not familiar, Oliver Sacks was a neurologist and a prolific writer. One of his well-known works is The Man Who Mistook His Wife for a Hat. I’ve read a number of his books, and his writing strikes me as deeply human, holding humanity in high regard.

There’s something special about reading an octogenarian reflects about his own life. The last essay that Sacks wrote was titled, Sabbath, one of the essays in this book, which you can also read here. Personally, I consider this piece the perfect essay. It was said that he labored over every sentence in this piece. In Sabbath, Sacks reflected on his memory of the Sabbath from his childhood in the Jewish community, and how he became an outsider because of his sexuality. As his life was closing, he found himself thinking about the Sabbath more, reflecting on the final rest that he was heading towards. It is achingly beautiful.

I love thinking about this essay because it reveals Sabbath-keeping as a gift not just strictly for those who practice it–it can be a gift to others, the larger world. It makes me think of the Sabbath feasts in the Old Testament (Lev 23), as if the canopy of the palm and willow branches that they collected could extend to the “outsiders”, and they took could partake in the joy of the Sabbath.

Since beautiful language always inspires me, I wrote Consciousness of Time: Wisdom in the Sabbath as a result of this book.

Last by not least, this book is from the Seventh-day Adventist community. It is both resourceful in the academic sense, but also poetic and profound. It synthesizes wonderfully the many facets of the Sabbath, the various schools of theological thoughts on each facet, and the author’s commentary on the prevailing views. In our endlessly exhausting modern life, Sabbath carries an extra special significance in retaining and restoring our humanity. 

This book inspired Sabbath in the Time of Corona

Favorite Books Lists

2023: Best Books of 2023 Part 1

2022: Best Books of 2022 Part 1, Best Books of 2022 Part 2.

2021: Best Books of 2021 Part 1, Best Books of 2021 Part 2.

2020: Best Books of 2020 Part 1, Best Books of 2020 Part 2.

2019: Best Books of 2019 Part 1, Best Books of 2019 Part 2.

2018: Best Books of 2018 Part 1, Best Books of 2018 Part 2.

2017Best Books of 2017 Part 1, Best Books of 2017 Part 2.

2016Best Books of 2016 Part 1Best Books of 2016 Part 2.

2015Best Books of 2015 Part 1Best Books of 2015 Part 2.


*Amazon Product and Bookshop links on this blog are affiliate links, which means that each time you purchase something through those links, I get a small commission without you paying any extra. Of course you don’t have to use them, but if you want to chip-in towards content creation for this blog, I’d really appreciate it!


Restless Sabbath: When You Can’t Stop Hustling on the Day of Rest

Restless Sabbath: When You Can’t Stop Hustling on the Day of Rest

They may have gone through the motions of Sabbath, but they did not stop the practices of anxiety, coercion, and exploitation that real work stoppage would entail. Their acquisitive enterprise had such momentum that it carried right into and through the Sabbath. The great festival of rest had become simply another venue for restlessness.

Walter Brueggemann


Since Sabbath in the Time of Corona two years ago, “Return to normal” has taken over as the cliché of the day. There’s even an insistence to return to pre-pandemic realities that threaten to undo changes that had made lives and work more humanized.


Inescapably, churches are also shifting back to normal, yet I find myself reluctant to return all the way back to pre-pandemic realities. I’m also certain that I’m not the only one rethinking many aspects about what church means these days. So, after two years of brewing, I will attempt to put language to the experience of pandemic-era Sabbath that, even to a lifelong Sabbath-keeper, was revelatory: how good, indeed, how restful it was to have Sabbaths at home.


Craving for Rest


In my faith community, we maintain a ritual of spending Sabbath mornings at church. Kids attend their age-appropriate programs, with adults in their parallel curricula. A liturgical service then follows where songs are sung, Bible verses read, and sermons preached. Add to this the accoutrement of modern-day church service—AV system, livestream, slideshows—and you’ve got a complete show that takes a substantial amount of work to sustain each week.


Optionally, the afternoon may include a potluck lunch, arguably the best part of church because food, but also because it is the closest thing to people really meeting face to face. Then, if you’re part of an ambitious community, various programs ensue.


In others words, Sabbaths can be very…exhausting?


Personally, Sabbaths have been the most tiring and stressful after becoming a parent of toddlers. Attending church with the ticking time bomb that is hungry children is super hard. Irregular schedules, keeping them quiet (without sedation), managing the psychological effects of imagined and real dirty looks from distracted people, picking up the 1700 pieces of noise-free toys/crafts/activities that you bring to keep them occupied. Yeah.


When churches closed down during COVID, I felt like I entered the Narnia of Sabbath-keeping. Is this what true rest feels like? Cue in A Whole New World. All of the sudden, we were freed from getting the kids prim and proper on Sabbath mornings, freed from sweeping goldfish crackers that got stepped on, freed from thinking what other high-sodium snacks am I going to feed my kids until the three-hours-later-than-usual lunch, from skipped naps, from programs, programs, and programs. It really was a fantastic point of view.


Oh, and I didn’t have any work to do on Sabbath and could listen to the sermon? What a novel concept.


Sometimes, often, I crave those Sabbaths at home. I believe in the value of community and fellowship in faith building, that rituals in religious practice can sustain a person through spiritual ups and downs. I also believe in rest though, as in, Sabbath.


The question is, if I was doing Sabbath right, how come that restful feeling was such a revelation?


Fatigued by Programs


I am nothing if not systematic, so I have tried to analyze possible answers to the question, Why am I surprised by rest?


Am I just tired in life? Perhaps. The more involved one is with church, the more tiring Sabbaths are. This is not necessarily bad, since Jesus’ Sabbaths must have been tiring too. But being tired in and of itself is not a virtue. Rather, the reason for that tiredness determines the virtue.


Is it the performative aspect of Sabbath—the gearing up to go to church (physically and mentally), the gearing up to perform the various duties at church, the formalities? There’s nothing wrong in each of these things, yet they chip away at my energy.


When I think about the best church experience in my life—during college—I remember how none of these programs were a burden then. Why is that? Well, the answer is quite simple: friends make everything better.


I’ve concluded that my source of weariness is this: programs that forget the human connections. (On top of being tired in general).


If the ultimate church experience is about community and human connections, involvement in programs often competes or eliminates this aspect of church for me. Some days, I go through church without a single meaningful conversation with another person because I am running to and fro fulfilling responsibilities. This feels deeply wrong to me.


There’s a lot of discussion on why it’s hard to get people of the age bracket 18-40 to come to church. This is a complex question with many, many layers to unpack. But from a very small-scale nonscientific survey, I’d submit that some are not going to church because church is not church enough.


There is a certain kind of fatigue that many in my and neighboring generations—even the ones who are still attending—feel from church. There’s a feeling of being unknown and unseen by fellow church-goers, a disconnect between the world depicted in church vs. the world that we see six other days of the week. There is a craving for real, honest, and authentic connections with each other, rather than merely practicing the forms of religiosity. A craving for a safe place where we can process questions and doubts as living in the present world becomes more and more confounding. A place where we can bond over shared brokenness, not just shared beliefs.


Churches should be the most honest place in town, not the happiest place in town, Walter Brueggemann writes.


Could some of these cravings be fulfilled by programs? Maybe. But let’s be honest, oftentimes, usually, the programs win over the needs of the people.


A Tale of Two Cultures


If you are a Sabbath-keeper, when someone asks about your Sabbath, is the description filled with programs? In my case, the answer is yes. I think this is problematic.


One of the core essences of Sabbath is its refusal to succumb to the culture where everything is valued, quantified, measured in economic standards. We are more than our productivity. Every moment doesn’t have to be monetized, advertised, or broadcasted. It is restfulness against anxiety, against wanting more, having more, everything more. In his book Sabbath as Resistance: Saying No to the Culture of Now, Walter Brueggemann calls this the commodity culture.


Under commodity culture, our lives are defined by the production and consumption of commodity goods. We are how productive we are, how much better than the competitor, how much we are capturing the market. We are getting and acquiring at the expense of others.


The rewards in this culture are profit, fame, power, clout, influence—a measure of greatness derived from the market. Brueggemann writes,


In our own contemporary context of the rat race of anxiety, the celebration of Sabbath is an act of both resistance and alternative. It is resistance because it is a visible insistence that our lives are not defined by the production and consumption of commodity goods…


In contrast, when our minds and hearts are divested away from production and consumption, from winning and acquiring, they are freed to turn towards our neighbor. This is the Sabbath culture. In the commodity culture, everyone else is a threat, a competitor, or a market share to win. In the Sabbath culture, they are neighbors; people to have relationships with, not a thing to be bought or sold, won or discarded away. We see others as humans, not as commodities.


The God of the Sabbath is “not to be confused with or thought parallel to the insatiable gods of imperial productivity… At the taproot of this divine commitment to relationship (covenant) rather than commodity (bricks) is the capacity and willingness of this God to rest.”


Restless Sabbath


Is it possible that the way we do church resembles commodity culture more than Sabbath culture? If you replace the currency and rewards of commodity culture with church stuff, can we distinguish it from corporate work?


Does the way we do Sabbath resemble more the culture of production (producing programs, content) and consumption? Is it about advertising? Is it about wanting more (members, followers, attendance, broadcast audience), having more (baptisms, Bible studies), and owning more? Does the church’s pride lie more in the amount of tithes than the spiritual experience of the people? Does the church hold a culture that curries favor to the rich, the influential, the powerful, and famous? Does it value those who donate big money to church more than the poor?


The appearance is one of rest, but, says the poet, the social reality is one of restlessness, for the pattern of acquisitiveness is not interrupted, even on the day of rest.


The problem with these pursuits is when it turns human beings into commodities. Practically every church knows this problem—we “love” people until they get baptized. And then, everything falls apart. A baptism is a score to win in the church market philosophy, hence the investment is made. But once that’s accomplished, it’s time to reallocate resources. As it turns out, we never loved the person to begin with.


Do we understand what it means to minister to a person, to have the covenantal relationship that God is after, to cherish the long-term engagement needed for neighborliness? Does our Sabbaths reflect a culture of rest, not just physically, but relationally—restful engagement with God and His children?


Can’t we do both—pursue the metrics and love people? Maybe…not? Jesus says that “You cannot serve God and wealth.” (Matt. 6:24) I’m starting to think that wealth applies to church assets too.


The way of mammon (capital, wealth) is the way of commodity, which is the way of endless desire, endless productivity, and endless restlessness without any Sabbath. Jesus taught his disciples that they could not have it both ways.


When the Lord of the Sabbath goes about building His kingdom, He centers it around the poor, the grieving, the widows, the orphans, the prisoners, the refugees, the aliens—the ones who hold no “market” value, but in God’s eyes they hold great worth. He instructs us to invite those who cannot invite us back to dinner, because He’s trying to break us from the transactional world and turn into neighborly engagement. He tells His disciples that the widow’s two mites are the best offering that day, because they reflect the spirit of Sabbath the most.


He says to seek His kingdom first and His righteousness, and all the commodities will be added. But the key is that the orientation of the mind needs to turn away from commodities, and especially from seeing people as commodities.




When COVID ruled our lives and churches closed down, I felt rested in a long time because finally, I stopped hustling on Sabbath. Sabbaths at home not only freed me from the personal type of tiredness, but also the collective, institutional weariness of keeping up appearances, of pursuing metrics that actually diverted our eyes from seeing each other as human beings.


I realized that the restful time was a chance to focus on the main stage of God’s kingdom–the ones whom Jesus mentioned first in His first sermon. While some part of the church show went on, for the large part, I felt like my brain and heart finally had capacity to think about and feel for God’s often overlooked children.


Whatever normal we’re going back to, I’m not willing to let all of these go. Now to figure out how…


Also read:

*Amazon Product links on this blog are Amazon Affiliate links, which means that each time you purchase something through those links, I get a small commission without you paying any extra. Of course you don’t have to use them, but if you want to chip-in towards content creation for this blog, I’d really appreciate it!

Individuality and Creativity: A Christian Perspective

Individuality and Creativity: A Christian Perspective

This is the second post in an article series on individuality. Read the first here. This post is for those curious about what individuality means in the Judeo-Christian perspective, even if you don’t subscribe to it.


“That’s so him.” “Totally something she’d do!” “Who would’ve thought of that?!” These acknowledgements of individuality—what makes you, you—are not foreign to us. The existence of individuality in the human experience is indisputable.


Where does our individuality come from?


Well, this is a worldview question, with answers as numerous as the beliefs that exist on Earth. This post is specifically about the Judeo-Christian perspective and its regard of mankind and individuality. Though you may not subscribe to it, I’m inviting you to empathize and gain an understanding of how those that do see individuality from their point of view.


Mankind as An Image of the Divine


In the Judeo-Christian worldview, a person’s individuality is anchored to the very subject the whole religious system is about: God. The subject of individuality is front and center in the grand opening of its sacred text.


Creation, the beginning of the world, opens the Hebrew Bible in the first chapter of Genesis. It’s a much-debated chapter, but let’s set debates aside for a moment and consider the text through the lens of creativity, to see the narrative in the light of a creative process.


“In the beginning, God created the heavens and the earth,” it begins. The chapter narrates the creation of the world in six days, which builds up to the creation of mankind in the sixth. The text says,


Then God said, ‘Let Us make man in Our image, according to Our likeness; let them have dominion over the fish of the sea, over the birds of the air, and over the cattle, over all the earth and over every creeping thing that creeps on the earth.’ So God created man in His own image; in the image of God He created him; male and female He created them.”


Mankind is patterned according to God’s image, which is intriguing, because God prohibits the making of images, explicitly stated in the Ten Commandments. Other biblical stories show that mankind is in danger of carving a rock, assembling wood, or creating buildings, even if they were initially made for God, and worshipping these things instead of God. The biblical prophets write against this over and over again. There was to be no idol worshipped in place of Him, because no one thing can adequately represent the fullness of His character and glory. Nothing is big enough to fully represent who He is. But, in mankind there is an exception.


In the collection of essays Moral Grandeur and Spiritual Audacity, rabbi Abraham J. Heschel writes,


“And yet there is something in the world that the Bible does regard as a symbol of God. It is not a temple or a tree, it is not a statue or a star. The one symbol of God is man, every man. God Himself created man in His image.”


A person, a human being, is viewed with very high regard, because he is an image of the divine.


“Human life is holy, holier even than the Scrolls of the Torah. Its holiness is not man’s achievement; it is a gift of God rather than something attained through merit. Man must therefore be treated with the honor due to a likeness representing the King of Kings.“


This image of the divine is not limited to one person, group, or nation. It is present in every single person.


“…not one man or one particular nation but all men and all nations are endowed with the likeness of God… the divine likeness is something all men share.”


This foundation is also the Judeo-Christian basis of the equality of all men, the anchor of justice and how we ought to treat one another.


“This is a conception of far-reaching importance to biblical piety. What it implies can hardly be summarized. Reverence for God is shown in our reverence for man. The fear you must feel of offending or hurting a human being must be as ultimate as your fear of God. An act of violence is an act of desecration. To be arrogant toward man is to be blasphemous toward God.”


Power to Think and to Do


The concept mankind being an image of the divine is rich with meaning. One aspect of this is the capability to create, which is demonstrated by the Creator Himself. It is the capability to invent, to see beyond what is into what could be, and to work towards that destination one step at a time.


In the book Education, Ellen White writes:


“Every human being, created in the image of God, is endowed with a power akin to that of the Creator—individuality, power to think and to do.”


The power to think and transform that thought into reality is the most baffling and fascinating trait of humanity. It mirrors the divine pattern as told in the Creation narrative.


Then God said, ‘Let there be light’; and there was light. And God saw the light, that it was good; and God divided the light from the darkness. God called the light Day, and the darkness He called Night. So the evening and the morning were the first day.”


First there’s a thought, then words. The words become reality. And God sees what happens and calls it good. Finally, He names what He has just made. What is this if not the core of a creative process?


White continues,


“The men in whom this power is developed are the men who bear responsibilities, who are leaders in enterprise, and who influence character. It is the work of true education to develop this power, to train the youth to be thinkers, and not mere reflectors of other men’s thought. Instead of confining their study to that which men have said or written, let students be directed to the sources of truth, to the vast fields opened for research in nature and revelation. Let them contemplate the great facts of duty and destiny, and the mind will expand and strengthen. Instead of educated weaklings, institutions of learning may send forth men strong to think and to act, men who are masters and not slaves of circumstances, men who possess breadth of mind, clearness of thought, and the courage of their convictions.”


Those we admire, leaders of the world, makers and changers of society, display this power of individuality—to think and to act. They are thinkers for themselves, not reflectors of other people’s thoughts. They are masters of their circumstances.




Individuality and Creativity


In the last post, I emphasized that individuality is an asset in creative processes, in works that have no set to-do instructions, in the making of something new (as opposed to imitating an existing creation). Where there’s no other guide, individuality, your power to think and to do, is your only resource. Indeed, it is in these types of original work that individuality shines forth the most.


Consider this. When God chose to write His opening act, His first introduction to the world, His grand entrance, His chance for a first impression in the first chapter of the Bible, He chose a creative story, a narrative of Him engaging in creative work.


In that first chapter, God is the sole agent, the ultimate actor, and the decision maker. He stares at His blank canvas, a void and shapeless world, and He begins that journey of creating something new.


I wonder if this creative process is also a discovery, something like the times when we engage in creative endeavors and surprise ourselves at what comes out. Maybe there’s an elevated, divine version of this, because at the end of each creation day, God sees what He has done, pausing for a moment of reflection, evaluation, consideration, and says that it is good. It is almost as if He doesn’t completely know if it would turn out good, at least not as predictable as mass printing labels from a manufacturing process. The artist sees and is satisfied with what He has carved that day.


It is easy to take stories like these for granted, to miss the essence and mystery of the creative process. We take it for granted because when we read stories of how inventors create, we already see the results. Thus we think it’s inevitable, a classic case of hindsight bias. Of course the plane should look that way, it’s obvious! Whereas if we put ourselves in the shoes of the Wright brothers, going forward in time, experimenting and trying out designs, the final product could have taken a different shape amidst the thousands of decisions they had to make.


We already know how important the sun is when we read the fourth day of creation. The trees are already outside our windows when we read about the third day, so it does not occur to us that trees did not really have to work that way. Things didn’t have to work the way they do now, because the creator started with a blank canvas. Someone decided where to put the stars, the waters, the sky, and the eyes. They were design decisions, made by an individual with thoughts and intent, with power to accomplish them.


Most importantly, there was freedom. God had full freedom to choose how He would shape the world among numerous options. He could have chosen a million other combinations, just like a writer could start his book a thousand different ways, a painter beginning with a thousand different strokes. The shape that we see at the end is the culmination of a nonlinear process, the artist’s individuality, mind and heart at work, which is all hidden in that final painting.


It is no small matter that God’s grand entrance—a story of His creativity—is also humanity’s most baffling trait. Stories of human creativity and inventions inspire us. The creators of the world, the change-makers, are those who know how to mine their individuality.


Experiencing Creation


If mankind is made in God’s image, and the first thing He wants us to know about Himself is His creativity, then it must mean that He wants us to employ our individuality and creativity to its fullest measure. Could it be that in engaging in a creative process, we are mirroring divinity? Anyone who has engaged in creating something must know the magical wonder stored within the process, from inspiration to fruition. Could it be that Genesis 1 is an invitation for us to write our own creation stories?


Want more? See also Individuality: What Makes You, You, how genius work happens, and how to use individuality as the engine of learning.