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Thus, the Synoptic gospels place the crucifixion on 14 Nisan, and John places it on 15 Nisan. The definition of day varies between the Pharisee and Saducee traditions, as well as between the Jewish and Julian calendars, so the discrepancy may be a matter of terminology. |
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For details, see the section of this book specifically concerned with the Jewish calendar (Chapter 9, section 9.4). |
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6.2.3.1.1.4
Problems in the Early Centuries |
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In the first centuries of the current era, various Christian congregations had come to use their own calendars, largely based on the Jewish calendar. Thus, a great deal of discrepancy existed regarding the celebration of Easter. There were two sources for this problem. |
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First, observation-based rules present special problems. In critical cases, observation can fail to distinguish whether the vernal equinox or the full moon occurs first. In this case, Easter date can vary by a month. Observation can also fail to distinguish whether the full moon occurs before or after midnight, adding an additional week of variation. Nor is this the sum of the problems. Time depends upon longitude, so even accurate observation can produce different dates. A full moon might occur before midnight in Rome, but after midnight in Alexandria. |
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Second, in many cases, religious doctrine was involved in the definition of the rules for defining Easter. Different sects had emerged within the Church by this time. By the end of the second century, many Christians followed the general rule of celebrating Easter on the Sunday following Passover. |
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Another body of belief, for example, insisted that Easter should be observed on 14 Nisan, regardless of the day of the week on which this date fell. This belief became known as Quartodecimanism and was eventually condemned as heresy. Pope Victor I (A.D. 189198) failed in his attempt to impose Roman usage, although he went as far as excommunicating Polycrates, the Bishop of Ephesus, over the issue. Quartodeciman churches survived into the fifth century. |
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During the course of the third century, it gradually was felt incongruous to base a Christian feast on the Jewish calendar. This development was due in part to the difficulty in reconciling the solar Julian calendar with the luni-solar Jewish calendar, and in part to the desire by Christian authorities for more independence and control. Several efforts were made to produce a rule. Hippolytus of Rome devised a 16-year cycle beginning with A.D. 222, which proved to be defective and was later replaced with an 84-year cycle. Anatolius of Laodicea devised a calendar with a 19-year cycle, which was adopted in Alexandria. The Council of Arles (A.D. 314) attempted to establish uniformity by charging the Holy See of Rome with announcing the date in advance by means of circular letters. |
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