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De zondag in de geschiedenis

• 74 AD The Letter of Barnabas "We keep the eighth day [Sunday] with joyfulness, the day also on which Jesus rose again from the dead" (Letter of Barnabas 15:6-8).
• 90 AD The Didache "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).
• 90AD DIDACHE: ...every Lord's day, hold your solemn assemblies, and rejoice: for he will be guilty of sin who fasts on the Lord's day, being the day of the resurrection... (Constitutions of the Holy Apostles, Ante-Nicene Fathers Vol. 7, pg. 449)
• 90AD DIDACHE: And how can he be other than an adversary to God, who takes pains about temporary things night and day, but takes no care of things eternal? Who takes care of washings and temporary food every day, but does not take care of those that endure forever? How can such a one even now avoid hearing that word of the Lord, "The Gentiles are justified more than you" as He says, by way of reproach, to Jerusalem, "Sodom is justified rather than thou." For if the Gentiles every day, when they arise from sleep, run to their idols to worship them, and before all their work and all their labors do first of all pray to them, and in their feasts and in their solemnities do not keep away, but attend upon them; and not only those upon the place, but those living far distant do the same; and in their public shows all come together, as into a synagogue: in the same manner those which are vainly called Jews, when they have worked six days, on the seventh day rest, and come together in their synagogue, never leaving or neglecting either rest from labor or assembling together... If, therefore, those who are not saved frequently assemble together for such purposes as do not profit them, what apology wilt thou make to the Lord God who forsakes his Church, not imitating so much as the heathen, but by such, thy absence grows slothful, or turns apostate. or acts wickedness? To whom the Lord says to Jeremiah, "Ye have not kept My ordinances; nay, you have not walked according to the ordinance of the heathen and you have in a manner exceeded them... How, therefore, will any one make his apology who has despised or absented himself from the church of God? (Constitutions of the Holy Apostles, 100's AD? [date uncertain], Ante-Nicene Fathers , Vol. 7, page 423)
• 90AD DIDACHE: And on the day of our Lord's resurrection, which is the Lord's day, meet more diligently, sending praise to God that made the universe by Jesus, and sent Him to us, and condescended to let Him suffer, and raised Him from the dead. Otherwise what apology will he make to God who does not assemble on that day to hear the saving word concerning the resurrection...? (Constitutions of the Holy Apostles, Ante-Nicene Fathers Vol. 7, pg. 423)
• 90AD DIDACHE: 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. 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. For this is that which was spoken by the Lord... [Matt. 5:23-24] (The Teaching of the Twelve Apostles, , Chap. 14:1, Ante-Nicene Fathers Vol. 7, page 381)
• 90AD DIDACHE: On the day of the resurrection of the Lord, that is, the Lord's day, assemble yourselves together, without fail, giving thanks to God, and praising Him for those mercies God has bestowed upon you through Christ, and has delivered you from ignorance, error, and bondage, that your sacrifice may be unspotted, and acceptable to God, who has said concerning His universal Church: "In every place shall incense and a pure sacrifice be offered unto me; for I am a great King, saith the Lord Almighty, and my name is wonderful among the heathen, [Malachi 1:11, 14] (Constitutions of the Holy Apostles, Ante-Nicene Fathers Vol. 7, pg. 471)
• 107AD IGNATIUS: Be not deceived with strange doctrines, nor with old fables, which are unprofitable. For if we still live according to the Jewish law, we acknowledge that we have not received grace... 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 (which some deny), through which mystery we received faith, and on account of which we suffer in order that we may be found disciples of Jesus Christ our only teacher, how shall we be able to live apart from him for whom even the prophets were looking as their teacher since they were his disciples in the spirit?... 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. It is absurd to speak of Jesus Christ with the tongue, and to cherish in the mind a Judaism which has now come to an end. for where there is Christianity there cannot be Judaism.... These things I address to you, my beloved, not that I know any of you to be in such a state; but, as less than any of you, I desire to guard you beforehand, that ye fall not upon the hooks of vain doctrine, but that you may rather attain to a full assurance in Christ... (Ignatius, Epistle to the Magnesians, chp 9. Ante-Nicene Fathers , vol. 1, pg. 62-63)
• 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 107, 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. From, The covenantial Sabbath, Francis Nigel Lee, Pg 242)
• 130AD 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 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)
• 150AD EPISTLE OF THE APOSTLES.- I [Christ] have come into being on the eighth day which is the day of the Lord. (18)1
• 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: But Sunday is the day on which we hold our common assembly, because it is the first day of the week and Jesus our saviour on the same day rose from the dead. (First apology of Justin, 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 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: The commandment of circumcision, requiring them always to circumcise the children on the eighth day, was a type of the true circumcision by which we are circumcised from error and evil through the resurrection from the dead on the first day of the week of Jesus Christ our Lord. For the first day of the week, although it is the first of all days, yet according to the number of the days in a cycle is called the eighth (while still remaining the first). (Dialogue 41:4)
• 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 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. I 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)5
• 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)
• 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 early 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 "[T]he 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).
• 345 AD Athanasius "The sabbath was the end of the first creation, the Lord's day was the beginning of the second, in which he renewed and restored the old in the same way as he prescribed that they should formerly observe the sabbath as a memorial of the end of the first things, so we honor the Lord's day as being the memorial of the new creation" (On Sabbath and Circumcision 3).
• 350 AD Cyril of Jerusalem "Fall not away either into the sect of the Samaritans or into Judaism, for Jesus Christ has henceforth ransomed you. Stand aloof from all observance of sabbaths and from calling any indifferent meats common or unclean" (Catechetical Lectures 4:37).
• 360 AD Council of Laodicea "Christians should not Judaize and should not be idle on the sabbath, but should work on that day; they should, however, particularly reverence the Lord's day and, if possible, not work on it, because they were Christians" (canon 29).
• 387 AD John Chrysostom "You have put on Christ, you have become a member of the Lord and been enrolled in the heavenly city, and you still grovel in the Law [of Moses]? How is it possible for you to obtain the kingdom? Listen to Paul's words, that the observance of the Law overthrows the gospel, and learn, if you will, how this comes to pass, and tremble, and shun this pitfall. Why do you keep the sabbath and fast with the Jews?" (Homilies on Galatians 2:17).
• 387 AD John Chrysostom "The rite of circumcision was venerable in the Jews' account, forasmuch as the Law itself gave way thereto, and the sabbath was less esteemed than circumcision. For that circumcision might be performed, the sabbath was broken; but that the sabbath might be kept, circumcision was never broken; and mark, I pray, the dispensation of God. This is found to be even more solemn that the sabbath, as not being omitted at certain times. When then it is done away, much more is the sabbath" (Homilies on Philippians 10).
• 400 AD The Apostolic Constitutions "And on the day of our Lord's resurrection, which is the Lord's day, meet more diligently, sending praise to God that made the universe by Jesus, and sent him to us, and condescended to let him suffer, and raised him from the dead. Otherwise what apology will he make to God who does not assemble on that day . . . in which is performed the reading of the prophets, the preaching of the gospel, the oblation of the sacrifice, the gift of the holy food" (Apostolic Constitutions 2:7:60).
• 412 AD Augustine "Well, now, I should like to be told what there is in these Ten Commandments, except the observance of the sabbath, which ought not to be kept by a Christian . . . Which of these commandments would anyone say that the Christian ought not to keep? It is possible to contend that it is not the Law which was written on those two tables that the apostle [Paul] describes as 'the letter that kills' [2 Cor. 3:6], but the law of circumcision and the other sacred rites which are now abolished" (The Spirit and the Letter 24).
• 597 AD Gregory I "It has come to my ears that certain men of perverse spirit have sown among you some things that are wrong and opposed to the holy faith, so as to forbid any work being done on the sabbath day. What else can I call these [men] but preachers of Antichrist, who when he comes will cause the sabbath day as well as the Lord's day to be kept free from all work. For because he [the Antichrist] pretends to die and rise again, he wishes the Lord's day to be had in reverence; and because he compels the people to Judaize that he may bring back the outward rite of the Law, and subject the perfidy of the Jews to himself, he wishes the sabbath to be observed. For this which is said by the prophet, 'You shall bring in no burden through your gates on the sabbath day' (Jer. 17:24) could be held to as long as it was lawful for the Law to be observed according to the letter. But after that the grace of almighty God, our Lord Jesus Christ, has appeared, the commandments of the Law which were spoken figuratively cannot be kept according to the letter. For if anyone says that this about the sabbath is to be kept, he must needs say that carnal sacrifices are to be offered. He must say too that the commandment about the circumcision of the body is still to be retained. But let him hear the apostle Paul saying in opposition to him: 'If you be circumcised, Christ will profit you nothing' (Gal. 5:2)" (Letters 13:1).

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ENCYCLOPEDIA BRITANNICA: Sunday, first day of the week; in Christianity, the Lord's Day, the weekly memorial of Jesus Christ's resurrection from the dead. The practice of Christians gathering together for worship on Sunday dates back to apostolic times, but details of the actual development of the custom are not clear. Before the end of the 1st Century AD, the author of Revelation gave the first day its name of the "Lord's Day" (Rev. 1:10). Saint Justin Martyr (c. 100-c. 165), philosopher and defender of the Christian faith, in his writings described the Christians gathered together for worship on the Lord's Day: the gospels or the Old Testament was read, the presiding minister preached a sermon, and the group prayed together and celebrated the Lord's Supper. The emperor Constantine (d. 337), a convert to Christianity, introduced the first civil legislation concerning Sunday in 321, when he decreed that all work should cease on Sunday, except that farmers could work if necessary. This law, aimed at providing time for worship, was followed later in the same century and in subsequent centuries by further restrictions on Sunday activities. (15th edition, vol. 11, pg. 392)

ENCYCLOPEDIA AMERICANA: From the apostolic era to the present it has been customary for Christians to assemble for communal Sunday services... Civil laws requiring the observance of Sunday date back at least to Emperor Constantine the Great, who designated Sunday as a legal day of rest and worship in 321. This law, however was not specifically Christian, since Sunday was the day of the sun-god for pagans as well as the Lord's day for Christians. While Constantine thus managed to please the two major religious groups in the Roman empire, numerous later law regulating behavior on Sunday have been avowedly Christian. (Sunday, 1988, pg. 21)

COLLIER'S ENCYCLOPEDIA: The New Testament contains clear evidence that from a very early period the first day of the week was observed by Christians as a day of assembly for "the breaking of bread" and perhaps for the collection of freewill offerings. (Acts xx:7 and 1 Corinth xvi:2). Justin Martyr in the middle of the second century describes how "on the day called Sunday" all town and country Christians assembled for instructions in holy writings, for prayer distribution of bread and wine, and the collection of alms. Tertullian declared that the Christians "made Sunday a day of joy, but for other reasons that to adore the sun which was not part of their religion. (Sunday, , 1985, pg. 632-633)

HISTORY OF THE CHRISTIAN CHURCH: The celebration of the Lord's Day in memory of the resurrection of Christ dates undoubtedly from the apostolic age. Nothing short of apostolic precedent can account for the universal religious observance in the churches of the second century. There is no dissenting voice. This custom is confirmed by the testimonies of the earliest post-apostolic writers, as Barnabas, Ignatius, and Justin Martyr. (Philip Schaff, , vol. 1, pg. 201-202)

HISTORY OF THE CHRISTIAN CHURCH: Hence, the first day was already in the apostolic age honorably designated as "the Lord's Day." ...it appears, therefore, from the New Testament itself, that Sunday was observed as a day of worship, and in special commemoration of the Resurrection, whereby the work of redemption was finished. The universal and uncontradicted Sunday observance in the second century can only be explained by the fact that it has its roots in apostolic practice. (Philip Schaff, , vol. 1, pg. 478-479)

NEW SCHAFF HERZOG ENCYCLOPEDIA: The earliest traces of the observance of the first day of the week in remembrance of Christ's resurrection is found in the Pauline period of the Apostolic Age... Sunday was first regulated by civil authority in 321, under Constantine, directing that the day be hallowed and observed appropriately. (Sunday, pg. 145)