of the moon, and with it the passover, falls on a Friday. Suppose, for instance, it falls on a Tuesday: one of three things must be done. Either (which seems never to have been proposed) the crucifixion and resurrection must be celebrated on Tuesday and Sunday, with a wrong interval; or the former on Tuesday, the latter on Thursday, abandoning the first day of the week; or the former on Friday, and the latter on Sunday, abandoning the paschal commemoration of the crucifixion.
The last mode has been, as every one knows, finally adopted. The disputes of the first three centuries did not turn on any calendar questions. The Easter question was merely the symbol of the struggle between what we may call the Jewish and Gentile sects of Christians: and it nearly divided the Christian world, the Easterns, for the most part, being Quartadecimans. It is very important to note that there is no recorded dispute about a method of predicting the new moon, that is, no general dispute leading to formation of sects: there may have been difficulties, and discussions about them. The Metonic cycle, presently mentioned, must have been used by many, perhaps most, churches.
2. The question came before the Nicene Council (A.D. 325) not as an astronomical, but as a doctrinal, question: it was, in fact, this, Shall the passover[1] be treated as a part of Christianity? The Council resolved this question in the negative, and the only information on its premises and conclusion, or either, which comes from itself, is contained in the following sentence of the synodical epistle, which epistle is preserved by Socrates and Theodoret. 'We also send you the good news concerning the unanimous consent of all in reference to the celebration of the most solemn feast of Easter, for this difference also has been made up by the assistance of your prayers: so that all the brethren in the East, who formerly celebrated this festival at the same time as the Jews, will in future conform to the Romans and to us, and to all who have of old observed our manner of celebrating Easter.' This is all that can be found on the subject: none of the stories about the Council ordaining the astronomical mode of finding Easter, and introducing the Metonic cycle into ecclesiastical reckoning, have any contemporary evidence: the canons which purport to be those of the Nicene Council do not contain a word about Easter; and this is evidence, whether we suppose those canons to be genuine or spurious.
3. The astronomical dispute about a lunar cycle for the prediction of Easter either commenced, or became prominent, by the extinction of greater ones, soon after the time of the Nicene Council. Pope Innocent I. met with difficulty in 414. 8. Leo, in 454, ordained that Easter of 455 should be April 24; which is right. It is useless to- ↑ It may be necessary to remind some English readers that in Latin and its derived European languages, what we call Easter is called the passover (pascha). Theo Quartadecimans had the name on their side: a possession which often is, in this world, nine points of the law.
