For two-thousand years, Christians have gathered on the first day of the week to worship the Lord. But some groups, like Seventh-Day Adventists, argue that the earliest Christians gathered for worship on Saturday or the Sabbath day and that the worship of the church on Sunday was a later development.
But when we look at the writings of the early church fathers, we see that the earliest Christians understood that the Christian day of worship or Lord’s day was on the first day of the week when Christ rose from the dead rather than on the Jewish Sabbath:
“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” (Ignatius of Antioch, Letter to the Magnesians, Chapter 9).
“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. 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, says the Lord, and my name is wonderful among the nations” (The Didache, Chapter 14).
“Further, He says to them, ‘Your new moons and your Sabbath I cannot endure.’ Ye perceive how He speaks: Your present Sabbaths are not acceptable to Me, but that is which I have made, namely this,when, giving rest to all things, I shall make a beginning of the eighth day, that is, a beginning of another world. Wherefore, also, we keep the eighth day with joyfulness, the day also on which Jesus rose again from the dead. And when He had manifested Himself, He ascended into the heavens” (Epistle of Barnabas, Chapter 15:8-9).
“But as to their scrupulosity concerning meats, and their superstition as respects the Sabbaths, and their boasting about circumcision, and their fancies about fasting and the new moons, which are utterly ridiculous and unworthy of notice, — I do not think that you require to learn anything from me. For, to accept some of those things which have been formed by God for the use of men as properly formed, and to reject others as useless and redundant, — how can this be lawful? And to speak falsely of God, as if He forbade us to do what is good on the Sabbath-days, — how is not this impious? And to glory in the circumcision of the flesh as a proof of election, and as if, on account of it, they were specially beloved by God, — how is it not a subject of ridicule? And as to their observing months and days, as if waiting upon the stars and the moon, and their distributing, according to their own tendencies, the appointments of God, and the vicissitudes of the seasons, some for festivities, and others for mourning, — who would deem this a part of divine worship, and not much rather a manifestation of folly? I suppose, then, you are sufficiently convinced that the Christians properly abstain from the vanity and error common to both Jews and Gentiles, and from the busy-body spirit and vain boasting of the Jews” (Epistle to Diognetus, Chapter 4:1-6).
“On the day called Sunday there is a gathering together in the same place of all who live in a given city or rural district. The memoirs of the apostles or the writings of the prophets are read, as long as time permits. Then when the reader ceases, the president in a discourse admonishes and urges the imitation of these good things. Next we all rise together and send up prayers. When we cease from our prayer, bread is presented and wine and water. The president in the same manner sends up prayers and thanksgivings, according to his ability, and the people sing out their assent, saying the ‘Amen.’ A distribution and participation of the elements for which thanks have been given is made to each person, and to those who are not present they are sent by the deacons. Those who have means and are willing, each according to his own choice, gives what he wills, and what is collected is deposited with the president. He provides for the orphans and widows, those who are in need on account of sickness or some other cause, those who are in bonds, strangers who are sojourning, and in a word he becomes the protector of all who are in need. We all make our assembly in common on Sunday, 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) he appeared to his apostles and disciples and taught these things, which we have offered for your consideration” (Justin Martyr, First Apology, Chapter 67).
“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” (Justin Martyr, Dialogue with Trypho, Chapter 23).
“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 Martyr, Dialogue with Trypho, Chapter 41).
“And there will be no command to remain idle for one day of rest, to him who perpetually keeps sabbath, that is to say, who in the temple of God, which is man’s body, does service to God, and in every hour works righteousness” (Irenaeus, Demonstration of the Apostolic Preaching, Chapter 96).
“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” (Irenaeus, Fragments from the Lost Writings of Irenaeus, Fragment 7).
“Nor should I think it was any other law which they thus vindicated, than the one in which they remembered the existence of the prescript touching ‘the day of the sabbaths.’ Whence it is manifest that the force of such precepts was temporary, and respected the necessity of present circumstances; and that it was not with a view to its observance in perpetuity that God formerly gave them such a law” (Tertullian, An Answer to the Jews, Chapter 4).
“Hence it is not possible that the rest after the Sabbath should have come into existence from the seventh 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” (Origen, Commentary on John, Book 2, Chapter 27).
“For in respect of the observance of the eighth day in the Jewish circumcision of the flesh, a sacrament was given beforehand in shadow and in usage; but when Christ came, it was fulfilled in truth. For because the eighth day, that is, the first day after the Sabbath, was to be that on which the Lord should rise again, and should quicken us, and give us circumcision of the spirit, the eighth day, that is, the first day after the Sabbath, and the Lord’s day, went before in the figure; which figure ceased when by and by the truth came, and spiritual circumcision was given to us” (Cyprian, Epistle 58, Section 4).
“The sixth day 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 in his body abolished” (Victorinus, On the Creation of the World).
“But the Lord’s day we celebrate as a day of joy, because on it He rose again” (Peter of Alexandria, The Canonical Epistle, Canon 15).
“They did not care about circumcision of the body, neither do we. 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” (Eusebius of Caesarea, Church History, Book 1, Chapter 4, Section 8).
“The day of his 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 teaches are the shadow of days and not days in reality” (Eusebius of Caesarea, Proof of the Gospel, Book 4, Chapter 16, Section 186).
“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” (Cyril of Jerusalem, Catechetical Lectures, Lecture 4, Section 37).
“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” (The Council of Laodicea, Canon 29).
“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, on which we pray thrice standing in memory of Him who arose in three days, 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, Book 2, Section 7, Paragraph 59).
“The word ‘child’ in this place denotes not age but understanding; meaning that God had from the beginning designed for us these gifts, but, as we yet continued childish, He let us be under the elements of the world, that is, new moons and sabbaths, for these days are regulated by the course of sun and moon. If then also now they bring you under law they do nothing else but lead you backward now in the time of your perfect age and maturity. And see what is the consequence of observing days; the Lord, the Master of the house, the Sovereign Ruler, is thereby reduced to the rank of a servant” (John Chrysostom, Homily 4 on Galatians).
“So, when you ask why a Christian does not keep the Sabbath, if Christ came not to destroy the law, but to fulfill it, my reply is, that a Christian does not keep the Sabbath precisely because what was prefigured in the Sabbath is fulfilled in Christ. For we have our Sabbath in Him who said, ‘Come unto me, all ye that labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart, and ye shall find rest unto your souls.’” (Augustine, Reply to Faustus, Book 19, Chapter 9).