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AD 114–128), there was a difference in the date of the celebration.4 The Western Church tradition, even as early as AD 150 according to the account of Polycarp above, was to break the fast on the Sunday following the Jewish Passover since this was the day of the week Christ rose from the tomb.5 This was the dominant view in the church at this point and found its support in the fact that the celebration was in observance of the Resurrection.Since Christ rose from the tomb on Sunday (), the fast was broken and the celebratory feast began on Sunday.It seems that one of the major issues of contention was that the celebration of the Jewish Passover had slipped to a period before the vernal (spring) equinox.6 To ensure the celebration did not continue to drift backward in time, the council members desired a date after the equinox.
This group became known as the Quartodecimans (from the Latin for fourteen; also Quartadecimanians) because they supposed the celebration should begin at the time when the disciples ate the Passover meal with Christ in the upper room ().
It is certainly the oldest and most important annual festival of the church, and can be traced back to the first century, or at all events to the middle of the second, when it was universally observed, though with a difference as to the day, and the extent of the fast connected with it.2 It appears clear from the earliest writings of the church fathers that the Resurrection was almost universally celebrated by the church.
There were, however, differences in the manner and date of the celebrations.
The contention over the date of the celebration was basically between a small group in the East and the majority in the West.
However, this was not seen as an issue of orthodoxy until Victor I threatened excommunication of Quartodecimans around AD 195—a threat he abandoned at the advice of several synods.