In St. Paul’s letter to the Corinthians (c.f. 1 Cor 16:2), we see St. Paul stating “On the first day of every week, each of you is to put something aside and store it up, as he may prosper, so that contributions need not be made when I come.”
Finally, in the book of Revelation, we see the Apostle John’s vision of Heavenly Liturgy/Worship happens of the “Lord’s day” (c.f. Rev 1: 10).
The Council of Nicea did formalize when Easter should be calculated, but this dispute had been goin on as early as the 2nd century as the writings of St. Irenaues (ca 170-175 AD) tell us during the disputes between the Bishop of Rome (Victor) and certain Eastern Churches who were celebrating Easter at time not in comformity withe Rome and the rest of the Church.
In summary, you are way off base.
41 posted on April 21, 2008 11:36:20 AM MDT by CTrent1564
Mark 16:9 The English translation "Upon the first day of the week" There is a YHvH commanded feast called the "Feast of First Fruits" YHvH commanded Shabbat has not passed away. Paul was collecting money for the congregation in John was a keeper of Pesach and Shabbat( The day of YHvH's rest). SORRY:
shalom b'SHEM Yah'shua HaMashiach Adonai
says in the Greek, “On one of the Sabbaths.”
which occurs on the day following the Shabbat following Passover. NAsbU Matthew 5:18 "For truly I say to you, until heaven and earth pass away,
not the smallest letter or stroke shall pass from the Law until all is accomplished.
Jerusalem after the Shabbat had ended
Your writing in the last post lacks any coherence and organization. The early Church worshiped on “the First day of the week/Lord’s day”, which was Sunday. The constant early witness of the Early Church Fathers and other Patristic sources confirms this. For example,
The Didache states:
But every Lord’s day . . . gather yourselves together and break bread, and give thanksgiving after having confessed your transgressions, that your sacrifice may be pure. But let no one that is at variance with his fellow come together with you until they be reconciled, that your sacrifice may not be profaned” (Didache 14 [A.D. 70-80]).
St. Ignatius of Antioch writes:
[T]hose who were brought up in the ancient order of things [i.e., Jews] have come to the possession of a new hope, no longer observing the Sabbath, but living in the observance of the Lord’s day, on which also our life has sprung up again by him and by his death (Letter to the Magnesians 8 [A.D. 110]).
St. Justin Martyr writes:
[W]e too would observe the fleshly circumcision, and the Sabbaths, and in short all the feasts, if we did not know for what reason they were enjoined [on] you—namely, on account of your transgressions and the hardness of your heart. . . . [H]ow is it, Trypho, that we would not observe those rites which do not harm us—I speak of fleshly circumcision and Sabbaths and feasts? . . . God enjoined you to keep the Sabbath, and imposed on you other precepts for a sign, as I have already said, on account of your unrighteousness and that of your fathers (Dialogue with Trypho the Jew 18, 21 [A.D. 155]).
These are early witnesses to Christians celebrating the Liturgy on Sunday. St. Justin, in writing to the Roman emperor states gives an early account of a Catholic Liturgy. The Catechism of the Catholic Church quotes it in its entirerity (CCC para. 1345) and provides some commentary:
CCC: 1345 As early as the second century we have the witness of St. Justin Martyr for the basic lines of the order of the Eucharistic celebration. They have stayed the same until our own day for all the great liturgical families. St. Justin wrote to the pagan emperor Antoninus Pius (138-161) around the year 155, explaining what Christians did:
On the day we call the day of the sun, all who dwell in the city or country gather in the same place.
The memoirs of the apostles and the writings of the prophets are read, as much as time permits.
When the reader has finished, he who presides over those gathered admonishes and challenges them to imitate these beautiful things.
Then we all rise together and offer prayers* for ourselves . . .and for all others, wherever they may be, so that we may be found righteous by our life and actions, and faithful to the commandments, so as to obtain eternal salvation.
When the prayers are concluded we exchange the kiss.
Then someone brings bread and a cup of water and wine mixed together to him who presides over the brethren.
He takes them and offers praise and glory to the Father of the universe, through the name of the Son and of the Holy Spirit and for a considerable time he gives thanks (in Greek: eucharistian) that we have been judged worthy of these gifts.
When he has concluded the prayers and thanksgivings, all present give voice to an acclamation by saying: ‘Amen.’
When he who presides has given thanks and the people have responded, those whom we call deacons give to those present the “eucharisted” bread, wine and water and take them to those who are absent.
In summary, the Apostolic Tradition affirms that the day of Christ’s resurrection was the day the early Christian community gathered to celebrate the Liturgy of the Eucharist.
Regards
The feasts commanded in the Bible are only commanded of the Jewish people to observe, not Christians. Christians have Easter Sunday.