Quartodecimanism
Quartodecimanism refers to the custom of some early Christians celebrating Passover beginning with the eve of the 14th day of Nisan.
The Jewish Feast of Unleavened Bread lasts seven days., starting with the sunset at the beginning of the 15th day of the month Nisan. Judaism reckons the beginning of each day at sunset, not at sunrise as is the ancient custom in European traditions referencing Leviticus 23:32 "evening until evening". The biblical law regarding Passover is said to be a "perpetual ordinance", to some degree also applicable to proselytes.
Regarding the chronology of Jesus, the Gospel of John implies that Nisan 14 was the day that Jesus was crucified in Jerusalem, while the Synoptic Gospels instead place the execution on the first day of Unleavened Bread. Both John and Synoptics agree that the day of crucifixion was on the day of the Preparation, which is the reason Christ and the two thieves had to be quickly taken off the cross and rushed into the tomb before the sun had set in John 19:42. By the time of Christ, many customs in regard to the festival had changed, notable among them the intermixing of the two festivals in some customs and terminology. The whole day of Nisan 14, when the passover lamb was to be killed, was often collectively referred to as the Passover, when in fact the passover was not a day but a meal eaten at the very end of the day and the start of Nisan 15.
History
The Quartodeciman controversy arose because Christians in the churches of Jerusalem and Asia Minor observed Passover on the 14th of the first month, no matter the day of the week on which it occurred, while the churches in and around Rome changed to the practice of celebrating Easter always on the Sunday following first Full Moon following the vernal equinox, calling it "the day of the resurrection of our Saviour". The difference was turned into an ecclesiastical controversy when the practice was condemned by synods of bishops.Background
Of the disputes about the date when the Passover should be celebrated, disputes known as Paschal/Easter controversies, the Quartodeciman is the first recorded.In the mid–2nd century, the practice in Asia Minor was for the pre-Paschal fast to end and the feast to be held on the 14th day of Nisan, when the Barley was found ripe after the New Moon near the Jewish lunar month of Nisan, the date on which the Passover sacrifice had been offered when the Second Temple stood, and "the day when the people put away the leaven". Those who observed this practice were called Quartodecimani, Latin for "fourteeners", because of holding their celebration on the 14th day of Nisan.
The practice had been followed by Polycarp, who was a disciple of John the Apostle and bishop of Smyrna - one of the seven churches of Asia, and by Melito of Sardis. Irenaeus says that Polycarp visited Rome when Anicetus was its bishop, and among the topics discussed was this divergence of custom, with Rome celebrating the Pasch always on Sunday. Irenaeus noted:
But neither considered that the disagreement required them to break off communion and initiate a schism. Indeed, "Anicetus conceded the administration of the eucharist in the church to Polycarp, manifestly as a mark of respect. And they parted from each other in peace, both those who observed, and those who did not, maintaining the peace of the whole church."
Sozomen also wrote:
A modern source says that the discussion between Polycarp and Anicetus in Rome took place within the framework of a synod.
Thus the churches in Asia appealed to the Apostle John in support of their practice, while Sozomen wrote that the Roman custom was believed to have been handed down by the Apostles Peter and Paul, and Eusebius states that in Palestine and Egypt the Sunday observance was also believed to have originated with the Apostles.
Condemnatory synods
According to Eusebius, in the last decade of the 2nd century a number of synods were convened to deal with the controversy, ruling unanimously that the celebration of Easter should be observed and be exclusively on Sunday.These synods were held in Palestine, Pontus and Osrhoene in the east, and in Rome and Gaul in the west. The council in Rome, presided over by its bishop Victor, took place in 193 and sent a letter about the matter to Polycrates of Ephesus and the churches of the Roman province of Asia. Within the same year, Polycrates presided over a council at Ephesus attended by several bishops throughout that province, which rejected Victor's authority and kept the province's paschal tradition.
Polycrates emphatically stated that he was following the tradition passed down to him:
Excommunication
On receiving the negative response of Polycrates, Victor attempted to cut off Polycrates and the others who took this stance from the common unity, but reversed his decision after bishops who included Saint Irenaeus, bishop of Lugdunum in Gaul, interceded, recommending that Victor follow the more peaceful attitude of his predecessors.Resolution
In the short following chapter of the account by Eusebius, a chapter headed "How All came to an Agreement respecting the Passover", he recounts that the Palestinian bishops Narcissus and Theophilus, together with the bishops of Tyre and Ptolemais, wrote a lengthy review of the tradition of Sunday celebration of Easter which believed "had come to them in succession from the apostles", and concluded by saying:Historically, there had been a debate about when quartodecimanism disappeared and in particular whether it disappeared before or after the first ecumenical council in 325. According to Mark DelCogliano, "the older opinion persists" but Duchesne's opinion "has gained widespread acceptance." According to DelCogliano, "by the early 4th century all Christians were celebrating Easter on a Sunday. Accordingly, it was not the Quartodeciman practice that Constantine sought to eliminate, but rather the so-called 'Protopaschite' practice which calculated the paschal full moon according to the Jewish lunar calendar and not the Julian solar calendar".
As shown, for instance, by the Sardica paschal table, it was quite common at that time that the Jewish calendrical year started before and after the equinox according to Exodus 12:2 and Deuteronomy 16:1 In case the previous year had started after the equinox, two Passovers would be celebrated in the same solar year. But the Ancient Hebrew calendar is based on the New Moon and the Aviv barely, not the Solar calendar. Note: . Since the 3rd century this disorder of the "Jewish" calendar of the time was lamented by several Christian writers, who felt that the Jews were often using a wrong lunation as their Nisan month and advocated the introduction of an independent computus by the Christians.
In a letter to the bishops who had not been present, Emperor Constantine I said that it had been decided to adopt a uniform date, rejecting the custom of the Jews, who had crucified Jesus and whose practice often meant that two passovers were celebrated in the same solar year:
Eschatology of the quartodeciman Paschal celebration
In his study The Eucharistic Words of Jesus, the Lutheran scriptural scholar Joachim Jeremias made a compelling argument that the Quartodecimans preserved the original understanding and character of the Christian Pascha celebration. He states that in Jewish tradition four major themes are associated with Passover, i.e., the creation of the world, the Akedah or binding of Isaac, the redemption of Israel from Egypt and the coming of the Messiah. For Christians, the central events of the Paschal Mystery of Christ, i.e., his passion, death and resurrection, also are obviously associated with Passover and Firstfruits according to leviticus 11. Thus it was inevitable that the very earliest Christians expected the imminent return of Christ to also occur during their Passover celebrations. Jeremias notes that Quartodecimans began their Christian Passover celebrations by reading the appropriate readings from the Hebrew Scriptures, i.e., the twelve readings from the Hebrew Scriptures that still are read during Easter Vigil in the Roman Catholic, Eastern Orthodox and Armenian traditions. At midnight, when Christ had not reappeared to inaugurate the great eschatological banquet, the Christians would celebrate the Easter Eucharist in anticipation of that final act of the drama of the redemption of Christ.As this original eschatological fervor began to die down, and as Christianity became an increasingly Gentile movement, this original eschatological orientation of the Christian Passover celebration was lost; and with the development of the practice of baptizing catechumens during the twelve readings so they would share the Eucharist for the first time with the Christian community at the conclusion of the Paschal Vigil, the baptismal themes came to dominate the celebrations of the Easter Vigil, as they do again in those churches which have begun again to baptize its adult converts during the Vigil. Major liturgical scholars such as Louis Bouyer and Alexander Schmemann concur with Jeremias' essential position and one has only to examine the Christian liturgical texts for Paschal Vigil to see evidence of this. E.g., the Eucharistic Preface for the Vigil in the Roman, Lutheran and Anglican/Episcopalian traditions, which state: "...on this night when Christ became our Passover sacrifice" or the Eastern Orthodox Troparion for Great and Holy Monday, Tuesday and Wednesday, which warns the Christian community "Behold the Bridegroom comes in the middle of the night and blessed are those servants he shall find awake..." In short, no one knows when Christ will appear at the end of time, but given other central events of redemption which occurred during Passover, the earliest Christians assumed that Christ would probably appear during the Easter Eucharist, just as he first appeared to his original disciples during their meal on the first Sunday. However Tradition of Easter being both Pascha and the day of his resurrection are in conflict. Leviticus 11 states the day of Firstfruits to be on the Morrow after the weekly sabbath during the Feast of Unleavened Bread.
Passover could be on any day of the week following the 14th day of the first month after the sighting of the new moon in Jerusalem and after the Barley was found Ripe in the field confirming the first month of the Biblical year according to
Exodus 12:2 Leviticus 23:5 and Deuteronomy 16:1.
Legacy
It is not known how long the Nisan 14 practice lasted. The church historian Socrates of Constantinople knew of Quartodecimans who were deprived of their churches by John Chrysostom, and harassed in unspecified ways by Nestorius, both bishops of Constantinople. This indicates that the Nisan 14 practice, or a practice that was called by the same name, lingered into the 4th century.Because this was the first-recorded Passover/Easter controversy, it has had a strong influence on the minds of some subsequent generations. Wilfrid, the 7th-century bishop of York in Northumbria, styled his opponents in the controversy of his day "quartodecimans", though they celebrated Pascha on Sunday. Many scholars of the 19th and 20th centuries thought that the dispute over Pascha that was discussed at Nicaea was between the Nisan 14 practice and Sunday observance. According to one account, "A final settlement of the dispute was one among the other reasons which led Constantine to summon the council at Nicaea in 325. At that time, the Syrians and Antiochenes were the solitary champions of the observance of the 14th day. The decision of the council was unanimous that Pascha was to be kept on Sunday, and on the same Sunday throughout the world, and that 'none hereafter should follow the blindness of the Jews. A new translation, published in 1999, of Eusebius' Life of Constantine suggests that this view is no longer widely accepted; its view is that the dispute at Nicaea was between two schools of Sunday observance: those who followed the traditional practice of relying on Jewish informants to determine the lunar month of the Nisan in which Passover would fall, and those who wished to set it using Christian computations using the spring equinox on the solar calendar
Laurent Cleenewerck suggests that the East-West schism could even be argued to have started with Victor's attempt to excommunicate the Asian churches. Despite Victor's failure to carry out his intent to excommunicate the Asian churches, many Catholic theologians point to this episode as evidence of papal primacy and authority in the early Church, citing the fact that none of the bishops challenged his right to excommunicate but rather questioned the wisdom and charity of doing so. From the Orthodox perspective, Victor had to relent in the end and we see that the Eastern Churches never grant him presidency over anything other than his own church, his own synod. Cleenewerck points out that Eusebius of Caesarea simply refers to Victor as one of the "rulers of the Churches", not the ruler of a yet unknown or unformed "universal Church". As the date of observance of the Resurrection of Christ as being on the day of the week Sunday rather than the 14th day of the month was not resolved by Papal authority it was only finally resolved by an Ecumenical Council.
The rejection of Bishop Anicetus' position on the Quartodeciman by Polycarp, and later Polycrates' letter to Pope Victor I, has been used by Orthodox theologians as proof against the argument that the Churches in Asia Minor accepted the Primacy of the Bishop of Rome and or the teaching of Papal supremacy.
Jehovah's Witnesses and Bible Students worldwide celebrate the Memorial of Christ's death on Nisan 14.
The Living Church of God keeps the Quartodeciman Passover on the evening beginning Nisan 14 in the manner of the First Century Church.