[DouglasKC]

It runs much deeper than this. First century Christianity is almost wholly different in major ways from "modern" Christianity. First century Christians, biblical Christians, observed God's holy days that are listed in Leviticus 23. Modern Christianity tries explain this away by citing out of context verses in the new testament.

Sunday was never sanctioned by God. It was totally man made. Same with Christmas and Easter. Even the modern trinity doctrine wasn't "official" until more than 3 centuries after Christ died...which means Christ and the apostles didn't know it, teach it, or believe it.

[NobleFree]

“First century Christians, biblical Christians, observed God’s holy days that are listed in Leviticus 23.”

Even gentile converts? Evidence?

[lasereye]

Even the modern trinity doctrine wasn't "official" until more than 3 centuries after Christ died...which means Christ and the apostles didn't know it, teach it, or believe it.

Non sequitur. Whenever it became "official" has absolutely nothing to do with whether Christ and the apostles knew it.

[who_would_fardels_bear]

I've heard of Christians arguing about which day should be treated as the Sabbath (Saturday or Sunday) but this is the first I've heard of someone not believing in a Sabbath at all.

(Oh, and if you're counting ifinnigan, I will have used variants on 'I' five times in this reply. I am such an egoist!)

[Celtic Conservative]

Adventist?

CC

[GardenerForLife]

Sunday was never sanctioned by God.

The Pharisees posed questions about the strictness of the sabbath day to Jesus. And Jesus' response was very common sense in nature.

Mark 2:
27 And he said unto them, The sabbath was made for man, and not man for the sabbath:

Meaning, the sabbath day is just a day. One day in seven to rest. Which day is it...well read Mark 2 again.

[Cronos]

First century Christianity started off as a Jewish sect, competing with other Jewish sects like the Pharisees and Essenes.

When the temple was destroyed in 70 AD only two sects survived, and both did so as they had rituals separate from the temple.

These two sects were

1. The Jesus is messiah movement. They called themselves followers of “the way”

2. Pharisees who created a new religion, Rabbinical Judaism in 70 ad at the council of Jamnia.

[Cronos]

First century Christians did not all observe the leviticus holy days and after the Jerusalem council they stopped that.

“Biblical Christians “? When the books of the Bible were only completed by 84 AD with the last book, the gospel of John. And the biblical canon was compiled in the 2nd century.

[Cronos]

The 7th day is Sabbath — Sabbath was never changed to Sunday.

Arabic: Sabet
Armenian: Shabat
Bosnian: Subota
Bulgarian: Sabota
Corsican: Sàbatu
Croatian: Subota
Czech: Sobota
Georgian: Sabati
Greek: Savvato
Hebrew: Shabbat
Indonesian: Sabtu
Italian: Sabato
Latin: Sabbatum
Maltese: is-Sibt
Polish: Sobota
Portuguese: Sábado
Romanian: Sambata
Russian: Subbota
Serbian: Subota
Slovak: Sobota
Slovene: Sobota
Somali: Sabti
Spanish: Sabado
Sudanese: Saptu
Ukranian: Subota

Sabbath is the day of worship for the Jews.

Jesus is the Lord of the Sabbath; He brought the New covenant.

That’s why the apostles gathered and worshipped the risen Christ on the day that Christ rose - on Niedziela, dominicus.

In Latin the first day of the week is Dominicus - “the Lord’s Day” and in Polish it’s niedziela = the day of sharing and in Russian it is Воскресенье = resurrection day. You do realize that modern English is quite a few language, right?

An early example of Christians meeting together on a Sunday for the purpose of “breaking bread” and preaching is cited in the New Testament book of Acts (Acts 20:7)

7On the first day of the week, when we met to break bread, Paul was holding a discussion with them; since he intended to leave the next day, he continued speaking until midnight

2nd-century writers such as Justin Martyr attest to the widespread practice of Sunday worship (First Apology, chapter 67

The term “Lord’s” appears in The Teaching of the Twelve Apostles or Didache, a document dated between 70 and 120. Didache 14:1a “But every Lord’s day gather yourselves together, and break bread, and give thanksgiving”

Around 170 AD, Dionysius, Bishop of Corinth, wrote to the Roman Church, “Today we have kept the Lord’s holy day (kyriake hagia hemera), on which we have read your letter.” In the latter half of the 2nd century, the apocryphal Acts of Peter identify Dies Domini (Latin for “Lord’s Day”) as “the next day after the Sabbath,” i.e., Sunday. From the same period of time, the Acts of Paul present St. Paul praying “on the Sabbath as the Lord’s Day (kyriake) drew near.”

[Cronos]

Easter is the English word.

Call it by the proper name Pascha or Passover.

Pascha has been celebrated since the mid 1st century.

Melito of Sardas wrote about it https://web.archive.org/web/20070312203732/http://www.kerux.com/documents/KeruxV4N1A1.asp

On the Passover

MELITO OF SARDIS

Introduction (1-10)

1. First of all, the Scripture about the Hebrew Exodus has been read and the words of the mystery have been explained as to how the sheep was sacrificed and the people were saved.

2. Therefore, understand this, O beloved: The mystery of the passover is new and old, eternal and temporal, corruptible and incorruptible, mortal and immortal in this fashion:

3. It is old insofar as it concerns the law, but new insofar as it concerns the gospel; temporal insofar as it concerns the type, eternal because of grace; corruptible because of the sacrifice of the sheep, incorruptible because of the life of the Lord; mortal because of his burial in the earth, immortal because of his resurrection from the dead.

4. The law is old, but the gospel is new; the type was for a time, but grace is forever. The sheep was corruptible, but the Lord is incorruptible, who was crushed as a lamb, but who was resurrected as God. For although he was led to sacrifice as a sheep, yet he was not a sheep; and although he was as a lamb without voice, yet indeed he was not a lamb. The one was the model; the other was found to be the finished product.

5. For God replaced the lamb, and a man the sheep; but in the man was Christ, who contains all things.

6. Hence, the sacrifice of the sheep, and the sending of the lamb to slaughter, and the writing of the law–each led to and issued in Christ, for whose sake everything happened in the ancient law, and even more so in the new gospel.

7. For indeed the law issued in the gospel–the old in the new, both coming forth together from Zion and Jerusalem; and the commandment issued in grace, and the type in the finished product, and the lamb in the Son, and the sheep in a man, and the man in God.

8. For the one who was born as Son, and led to slaughter as a lamb, and sacrificed as a sheep, and buried as a man, rose up from the dead as God, since he is by nature both God and man.

9. He is everything: in that he judges he is law, in that he teaches he is gospel, in that he saves he is grace, in that he begets he is Father, in that he is begotten he is Son, in that he suffers he is sheep, in that he is buried he is man, in that he comes to life again he is God.

10. Such is Jesus Christ, to whom be the glory forever. Amen.

[Cronos]

The doctrine of the Trinity was taught by christ who tells his apostles to baptize people in the name of the father and the son and the holy spirit.

The trinity isn’t a modern concept. We see it right from Genesis.

In the 4th century the debate was how the Trinity was ordered

[Flaming Conservative]

The JEWISH Christians were to continue to observe feast days, etc. Gentile Christians had only to refrain from things strangled, the eating of blood, food offered to idols, and fornication. See Acts chapter 15. (Of course, the two commandments given by Jesus was to be observed by all).

[Flaming Conservative]

Though the word, “trinity” was not used, the truth of God the Father, God the Son, and God the Holy Spirit, runs from Genesis to Revelation.

[Cronos]

From the first century Christians came to understand that Jesus freed us from the literal bondage of the Levitical law, they kept the Sabbath as a day of rest, while observing Sunday, the first day of the week, as the day to meet together in mutual upbuilding of their faith. Their tradition of meeting together on the first day, was apparently in commemoration of the fact that Jesus arose on the first day of the week. 1 Corinthians 16:1-2 advises Believers to use the first day of the week, when they were gathered together anyway, to take up a collection to help Christians who were in financial distress. (Collections were not taken up to support a physical building where people met; they met in people’s homes.) Acts 20:7 mentions the Believers, again gathered together on a Sunday

• 90AD DIDACHE: "Christian Assembly on the Lord's Day: 1. But every Lord's day do ye gather yourselves together, and break bread, and give thanksgiving after having confessed your transgressions, that your sacrifice may be pure. 2. 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. 3. For this is that which was spoken by the Lord: In every place and time offer to me a pure sacrifice; for I am a great King, saith the Lord, and my name is wonderful among the nations." (Didache: The Teaching of the Twelve Apostles, Chapter XIV)
• 100 AD BARNABAS "We keep the eighth day [Sunday] with joyfulness, the day also on which Jesus rose again from the dead" (The Epistle of Barnabas, 100 AD 15:6-8).
• 100 AD BARNABAS: Moreover God says to the Jews, 'Your new moons and Sabbaths 1 cannot endure.' You see how he says, 'The present Sabbaths are not acceptable to me, but the Sabbath which I have made in which, when I have rested [heaven: Heb 4] from all things, I will make the beginning of the eighth day which is the beginning of another world.' Wherefore we Christians keep the eighth day for joy, on which also Jesus arose from the dead and when he appeared ascended into heaven. (15:8f, The Epistle of Barnabas, 100 AD, Ante-Nicene Fathers , vol. 1, pg. 147)
• 110AD Pliny: they were in the habit of meeting on a certain fixed day before it was light, when they sang in alternate verses a hymn to Christ, as to a god, and bound themselves by a solemn oath not to (do) any wicked deeds, never to commit any fraud, theft, or adultery, never to falsify their word, nor deny a trust when they should be called upon to deliver it up; after which it was their custom to separate, and then reassemble to partake of good food—but food of an ordinary and innocent kind. (About three years after the death of Ignatius in 250, an important official communication was sent from one Pliny to Trajan the Roman emperor. Pliny, the Roman governor of Bithynia, wrote of the Christians who had been congregating there probably from at least A.D. 62 onwards. In this remarkable it is explicitly stated that these early Christians observed the substance of most of the Ten Commandments, and it is implied that they observed all ten as far as they were able to do so. As far as they were able, for as most of the early Christians were of slave stock or from other lower classes'-, and those who had heathen masters or employers—the vast majority—would be forced to work on their day of rest, which was unfortunately an official working day throughout the empires' until Constantine's "Sabbath" Edict in 321 A.D. gave them some measure of public protection. Hence one reads that after meeting "on a certain fixed day before it was light", the first century Bithynian Christians had "to separate"—many of them having to labour for their masters and/or employers from dawn to dusk—"and then reassemble to partake of . . . food". The "certain fixed day" [stato die"'] on which the Christians met, is regarded by Seventh-day Adventists as Saturday'-. Certainly the expression would seem to indicate a regular day of meeting, probably each week. But Sunday is far more likely to have been the "certain fixed day" than Saturday. For if Pliny had been referring to the old Saturday Sabbath, as a Roman he would doubtless have referred to the "later" meeting first and only then to the morning meeting on the day al ter the "certain fixed day", seeing that the old Saturday Sabbath was demarcated from the evening of one day to the evening of the following day. But Pliny makes no such reference. Instead, he mentions that the pre-dawn meeting took place first—and only afterwards the later meeting; and that both meetings took place on the same "certain fixed day". This rather points to the Roman (and—more importantly!—New Testament) midnight to midnight demarcation of modern Sunday-keepers than to the evening to evening demarcation of the Jews and the Seventh-day Adventists. (The covenantial Sabbath, Francis Nigel Lee, Pg 242)
• 150AD EPISTLE OF THE APOSTLES.- I [Christ] have come into being on the eighth day which is the day of the Lord. (18)
• 150AD JUSTIN: "He then speaks of those Gentiles, namely us, who in every place offer sacrifices to Him, i.e., the bread of the Eucharist, and also the cup of the Eucharist, affirming both that we glorify His name, and that you profane [it]. The command of circumcision, again, bidding [them] always circumcise the children on the eighth day, was a type of the true circumcision, by which we are circumcised from deceit and iniquity through Him who rose from the dead on the first day after the Sabbath, [namely through] our Lord Jesus Christ. For the first day after the Sabbath, remaining the first of all the days, is called, however, the eighth, according to the number of all the days of the cycle, and [yet] remains the first.". (Justin, Dialogue 41:4)
• 150AD JUSTIN: ...those who have persecuted and do persecute Christ, if they do not repent, shall not inherit anything on the holy mountain. But the Gentiles, who have believed on Him, and have repented of the sins which they have committed, they shall receive the inheritance along with the patriarchs and the prophets, and the just men who are descended from Jacob, even although they neither keep the Sabbath, nor are circumcised, nor observe the feasts. Assuredly they shall receive the holy inheritance of God. (Dialogue With Trypho the Jew, 150-165 AD, Ante-Nicene Fathers , vol. 1, page 207)
• 150AD JUSTIN: But if we do not admit this, we shall be liable to fall into foolish opinion, as if it were not the same God who existed in the times of Enoch and all the rest, who neither were circumcised after the flesh, nor observed Sabbaths, nor any other rites, seeing that Moses enjoined such observances... For if there was no need of circumcision before Abraham, or of the observance of Sabbaths, of feasts and sacrifices, before Moses; no more need is there of them now, after that, according to the will of God, Jesus Christ the Son of God has been born without sin, of a virgin sprung from the stock of Abraham. (Dialogue With Trypho the Jew, 150-165 AD, Ante-Nicene Fathers , vol. 1, page 206)
• 150AD JUSTIN: "And on the day called Sunday, all who live in cities or in the country gather together to one place, and the memoirs of the apostles or the writings of the prophets are read, as long as time permits; then, when the reader has ceased, the president verbally instructs, and exhorts to the imitation of these good things. Then we all rise together and pray, and, as we before said, when our prayer is ended, bread and wine and water are brought, and the president in like manner offers prayers and thanksgivings, according to his ability, and the people assent, saying Amen; and there is a distribution to each, and a participation of that over which thanks have been given, and to those who are absent a portion is sent by the deacons. And they who are well to do, and willing, give what each thinks fit; and what is collected is deposited with the president, who succours the orphans and widows and those who, through sickness or any other cause, are in want, and those who are in bonds and the strangers sojourning among us, and in a word takes care of all who are in need. But Sunday is the day on which we all hold our common assembly, because it is the first day on which God, having wrought a change in the darkness and matter, made the world; and Jesus Christ our Saviour on the same day rose from the dead. For He was crucified on the day before that of Saturn (Saturday); and on the day after that of Saturn, which is the day of the Sun, having appeared to His apostles and disciples, He taught them these things, which we have submitted to you also for your consideration." (First apology of Justin, Weekly Worship of the Christians, Ch 68)
• 150AD JUSTIN: Moreover, all those righteous men already mentioned [after mentioning Adam. Abel, Enoch, Lot, Noah, Melchizedek, and Abraham], though they kept no Sabbaths, were pleasing to God; and after them Abraham with all his descendants until Moses... And you [fleshly Jews] were commanded to keep Sabbaths, that you might retain the memorial of God. For His word makes this announcement, saying, "That you may know that I am God who redeemed you." (Dialogue With Trypho the Jew, 150-165 AD, Ante-Nicene Fathers , vol. 1, page 204)
• 150AD JUSTIN: There is no other thing for which you blame us, my friends, is there than this? That we do not live according to the Law, nor, are we circumcised in the flesh as your forefathers, nor do we observe the Sabbath as you do. (Dialogue with Trypho 10:1. In verse 3 the Jew Trypho acknowledges that Christians 'do not keep the Sabbath.')
• 150AD JUSTIN: We are always together with one another. And for all the things with which we are supplied we bless the Maker of all through his Son Jesus Christ and through his Holy Spirit. And on the day called Sunday there is a gathering together in the same place of all who live in a city or a rural district. (There follows an account of a Christian worship service, which is quoted in VII.2.) We all make our assembly in common on the day of the Sun, since it is the first day, on which God changed the darkness and matter and made the world, and Jesus Christ our Savior arose from the dead on the same day. For they crucified him on the day before Saturn's day, and on the day after (which is the day of the Sun the appeared to his apostles and taught his disciples these things. (Apology, 1, 67:1-3, 7; First Apology, 145 AD, Ante-Nicene Fathers , Vol. 1, pg. 186)
• 155 AD Justin Martyr "[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 [Jews] to keep the Sabbath, and impose 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).
• 180AD ACTS OF PETER.- Paul had often contended with the Jewish teachers and had confuted them, saying 'it is Christ on whom your fathers laid hands. He abolished their Sabbath and fasts and festivals and circumcision.' (1: I)-2
• 180AD GOSPEL OF PETER: Early in the morning when (he Sabbath dawned, a multitude from Jerusalem and the surrounding country came to see the scaled sepulchre. In the night in which the Lord's day dawned, while the soldiers in pairs for each watch were keeping guard, a great voice came from heaven. [There follows an account of the resurrection. Early in the morning of the Lord's day Mary Magdalene, a disciple of the Lord .... came to the sepulchre. (9:34f.; 12:50f.)
• 190AD CLEMENT OF ALEXANDRIA: (in commenting on each of the Ten Commandments and their Christian meaning:) The seventh day is proclaimed a day of rest, preparing by abstention from evil for the Primal day, our true rest. (Ibid. VII. xvi. 138.1)
• 190AD CLEMENT OF ALEXANDRIA: He does the commandment according to the Gospel and keeps the Lord's day, whenever he puts away an evil mind . . . glorifying the Lord's resurrection in himself. (Ibid. Vii.xii.76.4)
• 190AD CLEMENT OF ALEXANDRIA: Plato prophetically speaks of the Lord's day in the tenth book of the Republic, in these words: 'And when seven days have passed to each of them in the meadow, on the eighth they must go on." (Miscellanies V.xiv.106.2)
• 200AD BARDESANES: Wherever we are, we are all called after the one name of Christ Christians. On one day, the first of the week, we assemble ourselves together (On Fate)
• 200AD TERTULLIAN: "We solemnize the day after Saturday in contradistinction to those who call this day their Sabbath" (Tertullian's Apology, Ch 16)
• 200AD TERTULLIAN: It follows, accordingly, that, in so far as the abolition of carnal circumcision and of the old law is demonstrated as having been consummated at its specific times, so also the observance of the Sabbath is demonstrated to have been temporary. (An Answer to the Jews 4:1, Ante-Nicene Fathers Vol. 3, page 155)
• 200AD TERTULLIAN: Let him who contends that the Sabbath is still to be observed a balm of salvation, and circumcision on the eighth day because of threat of death, teach us that in earliest times righteous men kept Sabbath or practiced circumcision, and so were made friends of God. .. ...Therefore, since God originated Adam uncircumcised, and inobservant of the Sabbath, consequently his offspring also, Abel, offering Him sacrifices, uncircumcised and inobservant of the Sabbath, was by Him commended... Noah also, uncircumcised - yes, and inobservant of the Sabbath - God freed from the deluge. For Enoch, too, most righteous man, uncircumcised and inobservant of the Sabbath, He translated from this world... Melchizedek also, "the priest of most high God," uncircumcised and inobservant of the Sabbath, was chosen to the priesthood of God. (An Answer to the Jews 2:10; 4:1, Ante-Nicene Fathers Vol. 3, page 153)
• 200AD TERTULLIAN: Others . . . suppose that the sun is the god of the Christians, because it is well-known that we regard Sunday as a day of joy. (To the Nations 1: 133)
• 200AD TERTULLIAN: To us Sabbaths are foreign. (On Idolatry, 14:6)4
• 220AD ORIGEN "On Sunday none of the actions of the world should be done. If then, you abstain from all the works of this world and keep yourselves free for spiritual things, go to church, listen to the readings and divine homilies, meditate on heavenly things. (Homil. 23 in Numeros 4, PG 12:749)
• 220 AD Origen "Hence it is not possible that the [day of] rest after the Sabbath should have come into existence from the seventh [day] of our God. On the contrary, it is our Savior who, after the pattern of his own rest, caused us to be made in the likeness of his death, and hence also of his resurrection" (Commentary on John 2:28).
• 225 AD The Didascalia "The apostles further appointed: On the first day of the week let there be service, and the reading of the Holy Scriptures, and the oblation, because on the first day of the week our Lord rose from the place of the dead, and on the first day of the week he arose upon the world, and on the first day of the week he ascended up to heaven, and on the first day of the week he will appear at last with the angels of heaven" (Didascalia 2).
• 250AD CYPRIAN: The eight day, that is, the first day after the Sabbath, and the Lord's Day." (Epistle 58, Sec 4)
• 250 AD IGNATIUS: "If, therefore, those who were brought up in the ancient order of things 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-whom some deny, by which mystery we have obtained faith, and therefore endure, that we may be found the disciples of Jesus Christ, our only Master-how shall we be able to live apart from Him, whose disciples the prophets themselves in the Spirit did wait for Him as their Teacher? And therefore He whom they rightly waited for, being come, raised them from the dead. If, then, those who were conversant with the ancient Scriptures came to newness of hope, expecting the coming of Christ, as the Lord teaches us when He says, "If ye had believed Moses, ye would have believed Me, for he wrote of Me; " and again, "Your father Abraham rejoiced to see My day, and he saw it, and was glad; for before Abraham was, I am; " how shall we be able to live without Him? The prophets were His servants, and foresaw Him by the Spirit, and waited for Him as their Teacher, and expected Him as their Lord and Saviour, saying, "He will come and save us." Let us therefore no longer keep the Sabbath after the Jewish manner, and rejoice in days of idleness; for "he that does not work, let him not eat." For say the [holy] oracles, "In the sweat of thy face shalt thou eat thy bread." But let every one of you keep the Sabbath after a spiritual manner, rejoicing in meditation on the law, not in relaxation of the body, admiring the workmanship of God, and not eating things prepared the day before, nor using lukewarm drinks, and walking within a prescribed space, nor finding delight in dancing and plaudits which have no sense in them. And after the observance of the Sabbath, let every friend of Christ keep the Lord's Day as a festival, the resurrection-day, the queen and chief of all the days [of the week]. Looking forward to this, the prophet declared, "To the end, for the eighth day," on which our life both sprang up again, and the victory over death was obtained in Christ, whom the children of perdition, the enemies of the Saviour, deny, "whose god is their belly, who mind earthly things," who are "lovers of pleasure, and not lovers of God, having a form of godliness, but denying the power thereof." These make merchandise of Christ, corrupting His word, and giving up Jesus to sale: they are corrupters of women, and covetous of other men's possessions, swallowing up wealth insatiably; from whom may ye be delivered by the mercy of God through our Lord Jesus Christ! (Epistle of Ignatius to the Magnesians, Chapter IX)
• 250AD IGNATIUS: "On the day of the preparation, then, at the third hour, He received the sentence from Pilate, the Father permitting that to happen; at the sixth hour He was crucified; at the ninth hour He gave up the ghost; and before sunset He was buried. During the Sabbath He continued under the earth in the tomb in which Joseph of Arimathaea had laid Him. At the dawning of the Lord's day He arose from the dead, according to what was spoken by Himself, "As Jonah was three days and three nights in the whale's belly, so shall the Son of man also be three days and three nights in the heart of the earth." The day of the preparation, then, comprises the passion; the Sabbath embraces the burial; the Lord's Day contains the resurrection." (The Epistle of Ignatius to the Trallians, chapter 9)
• 250AD IGNATIUS: If any one fasts on the Lord's Day or on the Sabbath, except on the paschal Sabbath only, he is a murderer of Christ. (The Epistle of Ignatius to the Philippians, chapter 8)
• 250AD IGNATIUS: "This [custom], of not bending the knee upon Sunday, is a symbol of the resurrection, through which we have been set free, by the grace of Christ, from sins, and from death, which has been put to death under Him. Now this custom took its rise from apostolic times, as the blessed Irenaeus, the martyr and bishop of Lyons, declares in his treatise On Easter, in which he makes mention of Pentecost also; upon which [feast] we do not bend the knee, because it is of equal significance with the Lord's day, for the reason already alleged concerning it." (Ignatius, Fragments)
• 300 AD Victorinus "The sixth day [Friday] is called parasceve, that is to say, the preparation of the kingdom. . . . On this day also, on account of the passion of the Lord Jesus Christ, we make either a station to God or a fast. On the seventh day he rested from all his works, and blessed it, and sanctified it. On the former day we are accustomed to fast rigorously, that on the Lord's day we may go forth to our bread with giving of thanks. And let the parasceve become a rigorous fast, lest we should appear to observe any Sabbath with the Jews . . . which Sabbath he [Christ] in his body abolished" (The Creation of the World).
• 300AD EUSEBIUS: "They did not, therefore, regard circumcision, nor observe the Sabbath neither do we; ... because such things as these do not belong to Christians" (Ecc. Hist., Book 1, Ch. 4)
• 300AD EUSEBIUS: [The Ebionites] were accustomed to observe the Sabbath and other Jewish customs but on the Lord's days to celebrate the same practices as we in remembrance of the resurrection of the Savior. (Church History Ill.xxvii.5)
• 300 AD Eusebius of Caesarea "They [the pre- Mosaic saints of the Old Testament] did not care about circumcision of the body, neither do we [Christians]. They did not care about observing Sabbaths, nor do we. They did not avoid certain kinds of food, neither did they regard the other distinctions which Moses first delivered to their posterity to be observed as symbols; nor do Christians of the present day do such things" (Church History 1:4:8).
• 300 AD Eusebius of Caesarea "The day of his [Christ's] light . . . was the day of his resurrection from the dead, which they say, as being the one and only truly holy day and the Lord's day, is better than any number of days as we ordinarily understand them, and better than the days set apart by the Mosaic Law for feasts, new moons, and Sabbaths, which the Apostle [Paul] teaches are the shadow of days and not days in reality" (Proof of the Gospel 4:16:186).

>Matthew 28:1: "Now after the Sabbath, as the first day of the week began to dawn, Mary Magdalene and the other Mary came to see the tomb."

Mark 16:2: "Very early in the morning, on the first day of the week, they came to the tomb when the sun had risen."

Acts 20:7: "Now on the first day of the week, when the disciples came together to break bread, Paul, ready to depart the next day, spoke to them and continued his message until midnight."

I Corinthians 16:2: "On the first day of the week let each one of you lay something aside, storing up as he may prosper that there be no collections when I come."

Remember Mark 2:27 says, "The Sabbath was made for man, and not man for the Sabbath." and

"One man regards one day above another, another regards every day alike. Let each man be fully convinced in his own mind. 6 He who observes the day, observes it for the Lord, and he who eats, does so for the Lord, for he gives thanks to God; and he who eats not, for the Lord he does not eat, and gives thanks to God," (Rom. 14:5-6).

and

"Therefore let no one act as your judge in regard to food or drink or in respect to a festival or a new moon or a Sabbath day— 17things which are a mere shadow of what is to come; but the substance belongs to Christ." (Col. 2:16-17).

A festival is yearly. A new moon is monthly. A Sabbath is weekly. No one is to act as your judge in regard to this. The Sabbath is defined as the mere shadow of what is to come (Jesus), the reality is Jesus. Jesus is our Sabbath. This is in reference to Isaiah 1:13 13 Bring no more vain oblations; incense is an abomination unto me; the new moons and sabbaths, the calling of assemblies, I cannot away with; it is iniquity, even the solemn meeting.

.

Besides "And on the first day of the week, when we were gathered together to break bread, Paul began talking to them, intending to depart the next day, and he prolonged his message until midnight," (Acts 20:7).
The people of Christ met originally in the evening pf the Roman midnight-to-midnight day of which the time before sundown was still Sabbath. To the Jew, the evening was the beginning of the sundown-to-sundown first day of the week.

"And upon the first dayof the week^{σαββατων (sabbaton)}, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight" (Acts 20:7 AV).

For at least 30 years after the resurrection/ascension of Jesus (Pentecost was on the first day of the week, likewise) the disciples met in the evening of the day of which the daylight was still Jewish Sabbath, thereby not violating Jewish sensitivities.

"Upon the first day of the week^{σαββατων} let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come" (1 Cor. 16:2 AV).

The Corinthians were commanded by Paul to meet on the first of the week and have their tithes ready to be gathered each week.

The whole week is a heptad, a bundle of seven, a week of days, a "sabbath" of days, wherein the last day for Jews was set aside for rest from work. But the evenin of that last day is the first day of a new sabbath of days, hence it is also a (new) sabbath.

If you are a sabbatarian, avvording to the law you must stay at home, go no place, and do no woek. But also if you wish to thus come inder the Law, you must obey the law, all of it, without fail.?