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)
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)
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 ).
Teno Groppi
Traduzido por Valdenira N.M.S.
Só use as duas Bíblias traduzidas rigorosamente por equivalência formal a partir do Textus Receptus (que é a exata impressão das palavras perfeitamente inspiradas e preservadas por Deus), dignas herdeiras das KJB-1611, Almeida-1681, etc.: a ACF-2011 (Almeida Corrigida Fiel) e a LTT (Literal do Texto Tradicional), que v. pode ler e obter em BibliaLTT.org, com ou sem notas).
Somente use Bíblias traduzidas do Texto Tradicional (aquele perfeitamente preservado por Deus em ininterrupto uso por fieis): BKJ-1611 ou LTT (Bíblia Literal do Texto Tradicional, com notas para estudo) na bvloja.com.br. Ou ACF, da SBTB.