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Historical region of Country

III. The Easter controversy. In the second century, the churches of Rome and Alexandria and numerous other Eastern and Western churches were celebrating the Easter celebration of Christ’s resurrection on the Sunday immediately following the full moon of spring; the churches of Asia Minor, however, the premier of which was Ephesus, celebrated Easter on the 14th day of the full moon of spring 14th of Nisan according to the Hebrew calendar. Best US family vacations 2017 This practice drew inspiration from the Johannine tradition, according to which Jesus, who was the true Paschal Lamb, was sacrificed the same day on which the Jews were celebrating the Passover.

The diversity of opinions also had doctrinal and disciplinary implications because, in the interpretation of the Easter liturgy, the churches that observed the Quartodeciman custom emphasized the soteriological meaning of Jesus’ passion and during the Easter celebration on the date established for the 14th of Nisan there was an immediate cessation of preparatory penitential fasting for Easter, thus even distinguishing the liturgical practice of the churches of Asia Minor with respect to the observance of Easter on a Sunday see Euseb., HE V, 23,1.

Eusebius HE V, 23,2 mentions numerous synods in both East and West over the course of the 2nd c. that decreed that the mystery of the Lord’s resurrection from the dead should not be on any other day than Sunday and only on that day should the Easter fasts come to an end. Eusebius also reports the testimony of Irenaeus of Lyons HE IV, 14, 1 to be interpreted in light of V, 24, 16 of a first effort to resolve the conflict between the two liturgical practices during the time of the bishop of Rome Anicetus and the bishop of Ephesus Polycarp ca. 154 that proved ineffective because Anicetus was unable to persuade Polycarp not to observe the Quartodeciman practice, nor was Polycarp able to persuade Anicetus to observe it. Nevertheless, they remained in peace and ecclesial communion because neither Anicetus nor his successor Soter broke communion with the bishops of Asia Minor see Euseb., HE V, 24, 14.

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