Jesus rose on the first day, and that is why a later verse in the Bible says that the early Christians met for worship on Sunday. However, he did not ascend to the Father on the same day as he rose from the grave.
No text in the Bible (not even the one you are
not giving in the statement above) says that Christians "
met every Sunday for worship because Jesus was resurrected on Sunday". (Nor even that Christians "
met every Sunday for worship" for any reason whatsoever)
But I have to agree with you that it would have been nice to have such a text because then that could be a "sola scriptura" vetted argument.
Is it any wonder then that the "Sola scriptura" argument gets "hammered" right here by our Catholic friends - on this very point raised..?
see
#161
It is really an almost 2000 yr old church tradition and also I believe it is in the Didache.
Certainly it is an old tradition - and yet nothing in the NT supports it - nor does the Didache
"The
Didache (
/ˈdɪdəkiː/;
Greek: Διδαχή, translit.
Didakhé, lit. "Teaching"),
[1] also known as
The Teaching of the Twelve Apostles, is
a brief anonymous early Christian treatise, dated by most modern scholars to the
first century.
[2] The first line of this treatise is "The teaching of the Lord to the Gentiles (or Nations) by the twelve apostles".
[a] The text, parts of which constitute the oldest extant written
catechism, has three main sections dealing with
Christian ethics, rituals such as
baptism and
Eucharist, and Church organization"
=============
The
Didache is mentioned by
Eusebius (
c. 324) as the
Teachings of the Apostles following the books recognized as
canonical:
[21]
"Let there be
placed among the spurious works the
Acts of Paul, the so-called
Shepherd and the
Apocalypse of Peter, and besides these the
Epistle of Barnabas, and what are called the
Teachings of the Apostles,
(Didache) and also the
Apocalypse of John, if this be thought proper; for as I wrote before, some reject it, and others place it in the canon."
=============
"Many scholars have dated the text to the late 2nd century CE, a view still held today, other scholars have the Didache might go back to the first century. The document is a composite work, and the discovery of the
Dead Sea Scrolls with its
Manual of Discipline provided evidence of development over a considerable period of time, beginning as a Jewish
catechetical work which was then developed into a church manual. Additionally, apart from two minuscule fragments, the Greek text of the Didache has only survived in a single manuscript, the Codex Hierosolymitanus. Dating the document is thus made difficult both by the lack of hard evidence and its composite character. The Didache may have been compiled in its present form as late as 150,"
Some feel more comfortable with “The
Didache a Christian manual compiled before 300AD.”
===========
Some have imagined that the Didache says that the Lord’s Day is Sunday, or week-day-1… – but in fact – it does not.
The Greek expression in verse 14.1 in the
Didache, is:
Κατὰ κυριακὴν δε κυριου [5].
The Greek term κυριακὴν is often transliterated as kuriaki/kyriake.
the Greek term for "day" (ἡμέρᾳ) is missing in verse 14.1 [9] and is not required by the context.
... the Greek
kyriake, meaning “belonging to the Lord (kyrios),” from which the English word “church” is derived. [6]
Basically kuriaki means
the Lord's way.
verse 14.1 in the
Didache, is translated properly below (with two options):
According to the Lord's way, even the Lord's.
or
According to the Lordly {way}, even the Lord's.
The Translation of the Phrase “the Lord’s Day” (reformed Baptist)
Revelation 1:10, however, reads τῇ κυριακῇ ἡμέρᾳ (
tē kyriakē hēmera [“the Lord’s day”]). The word κυριακῇ (
kyriakē), translated “Lord’s,” is a dative feminine singular adjective, agreeing in case and gender with the noun it modifies (i.e., ἡμέρᾳ [
hēmera; “day”]). It comes from κυριακός (
kyriakos), an adjective meaning “belonging to the Lord.”
[1] “Lord’s” is an adjective attributing a quality to the noun it modifies (i.e., “day”). The Lord’s Day, therefore, is a day belonging to Jesus Christ as Lord. The word κυριακῇ (
kyriakē [“Lord’s]) is used twice in the New Testament—here in Revelation 1:10 and in 1 Corinthians 11:20.
day g2250 ἡμέρᾳ ἡμέρα
hēmera