Chapter I. — Our most pious and most faithful emperor Marcian recently addressed to us a venerable letter, in which he asserted that some reckon the day of the paschal feast — which is to be celebrated, God granting, during the coming eighth Indiction — has not been carefully assigned. Yet he indicated this not as moved by himself, but because he had received the writing of your holiness, and he directed that we ought to inquire into the matter diligently, applying a most subtle examination which should embrace much care and study. Wherefore it was not to be neglected that I should at once ventilate the matter;
since from that very time when I received the memorandum of your veneration, I have had very great concern for this matter, now inspecting the canonical books, now consulting the institutions of the ancient doctors, from which it is possible more skilfully to investigate a computation of this kind. Taking also the hundred-year course of Easter described by our most blessed father and bishop Theophilus, and running through the whole of it, I have found it so diligently and completely composed that whoever he may be, he cannot in any way reprehend or find fault with the authority of this writing.
For it was inconsistent that a man so vigilant and most dear to God, enriched moreover with the knowledge of the divine Scriptures, could have erred in a matter so great and necessary, having neglected the labour of diligence. But perhaps, as your holiness writes, it is the error of a faulty codex or of a copyist, and on that account it might befit us to transfer the day of that holy festival — which God forbid. Let it rather be celebrated in such a way as the hundred-year course of the years of the same most blessed father and bishop of ours, Theophilus, contains — which entirely agrees with the pages of the ancients — that is, the twenty-ninth day of the month Pharmuthi according to the Egyptians, which is the eighth day before the Kalends of May.
For we too, and the whole Egyptian country, and the entire East, shall celebrate this very day, God granting. Chapter II. — But that we may not seem to write or wish to affirm absolutely the things which seem right to us, we have also inserted into this letter the reasons by which your holiness may perhaps judge that it ought not to reprehend the truth of the Church of the Egyptians, which was the mother of labour of this kind and diligently composed it. Long ago indeed the Lord signified the paschal time through Moses, saying: Observe the month of the new corn (Deut. xvi, 1); declaring this to be the first, as again he says: This month shall be to you the beginning of months, it shall be the first among the months of the year (Exod. xii, 2); and:
You shall keep the Passover to the Lord your God on the fourteenth day of the first month (Levit. xxiii, 5; Num. xxviii, 16). But the Lord who spoke these things through Moses, being the fullness of the law, when he deigned to become man, on the fifth day of the week, on the fourteenth moon of the first month, eating the Passover with his disciples in the upper room, a little after is betrayed by Judas, and on the following day, on the fifteenth moon, is crucified — that is, on the sixth day of the week — and descending to the lower regions and accomplishing the dispensations of our salvation, he rose from the dead on the evening of the Sabbath as the Lord's day was dawning.
On which day it is manifest that the seventeenth moon of the first month, according to the Hebrews, had appeared. We Christians therefore not only seek the fourteenth moon at the Passover (for the Jews, doing this, are without the festival), but also more carefully observe the day of the Resurrection of our Redeemer, which is the seventeenth moon of the aforesaid first month of the new corn. But if in the same manner the full moon always fell on the fifth day of the week — when the Saviour ate the Passover with his disciples — all ambiguity would be removed. But because the cycle of the moon is unequal to the course of the sun, and the fourteenth paschal moon often falls on the Lord's day, and it is not then possible to celebrate the feast — nor even on the day before, the Sabbath, to break the fast on the thirteenth moon — it must be deferred to the following week.
Especially since we have within it the fifteenth moon, when, as the Apostle wrote, Christ our Passover was sacrificed (1 Cor. v, 7); for on the fourteenth moon of the first month, according to the Hebrews, as was said above, Jesus ate the typical Passover; but on the following sixth day, on the fifteenth moon, like a sheep of slaughter, he was affixed to the cross for us, and on the evening of the Sabbath, as the Lord's day was dawning, he rose from the dead on the seventeenth moon. Chapter III. — Since therefore in the coming paschal solemnity during the eighth Indiction, on the twenty-second day of the month Pharmuthi of the new corn, which is the fifteenth day before the Kalends of May, the fourteenth moon falls on the Lord's day, it is fitting to defer it to the following week.
For having within it the three-day mystery — that is, the fifteenth moon, when Christ was crucified, cohering with the fourteenth, as well as the sixteenth and the following seventeenth — on the twenty-eighth day of the month Pharmuthi, which is the ninth day before the Kalends of May, we shall break the fasts on the evening of the Sabbath; and on the following Lord's day, as it dawns, on the twenty-ninth day of that same month Pharmuthi, which is the eighth day before the Kalends of May, we shall most sincerely celebrate the festival. Chapter IV. — For even in ancient times, whenever the fourteenth moon was found on the Lord's day, the festival was deferred to the following week, as is proved in the eighty-ninth and the ninety-third year from the reign of Diocletian.
For so also our most blessed Fathers are declared to have done then. In the eighty-ninth year indeed from the reign of Diocletian, while our father and bishop Athanasius of blessed memory was still living, when the fourteenth paschal moon had occurred on the twenty-eighth day of the month Phamenoth — that is, on the ninth day before the Kalends of April — on the Lord's day, it was transferred to the following week, so that the Lord's Passover was celebrated on the fifth day of the month Pharmuthi, that is, on the day before the Kalends of April.
But in the ninety-third year from the reign of the same Diocletian, when the fourteenth paschal moon had fallen on the fourteenth day of the month Pharmuthi — which is the fifth day before the Ides of April — on the Lord's day, a deferral was likewise made to the following week, so that the Lord's Passover was solemnly kept on the twenty-first day of the month Pharmuthi, which is the sixteenth day before the Kalends of May. In the one hundred and third year also from the reign of the aforesaid Diocletian, when the fourteenth paschal moon was about to come, on the twenty-third day of Pharmuthi, which is the fourteenth day before the Kalends of May, on the Lord's day, again the week was sought out, and it is established that the Lord's Passover was celebrated on the thirtieth day of that same month Pharmuthi, which is the seventh day before the Kalends of May, on account of the pressing narrowness of time.
Likewise, when in the one hundred and sixtieth year from the reign of Diocletian the fourteenth paschal moon on the twenty-third day of Pharmuthi, which is the fourteenth day before the Kalends of May, fell on the third day of the week, we remember that we celebrated the Lord's Passover on the twenty-eighth day of that same month Pharmuthi, which is the ninth day before the Kalends of May. Chapter V. — It is necessary therefore that also in the one hundred and seventy-first year from the reign of Diocletian, in the coming paschal feast of the eighth Indiction, on the twenty-third day of Pharmuthi, which is the fifteenth day before the Kalends of May,
the fourteenth moon occurring on the Lord's day, it should fittingly be extended into the next week according to the preceding form, so that on the twenty-ninth day of the month Pharmuthi, which is the eighth day before the Kalends of May, we may celebrate the Lord's Passover on account of the pressing narrowness again, just as our fathers did, deferring the fourteenth moons that fell on the Lord's day. For if on the twenty-second day of the month Pharmuthi, which is the fifteenth day before the Kalends of May, with the fourteenth moon, as I have often said, falling on the Lord's day, we should celebrate the Passover, we shall be found on the day before — that is, on the Sabbath, on the twenty-first day of the same month, which is the sixteenth day before the Kalends of May — breaking the fast improperly, the thirteenth moon then being present. For on the thirteenth moon the Passover is not eaten. Hence, because on the twenty-second day of the month Pharmuthi, which is the fifteenth day before the Kalends
of May, the fourteenth moon falls on the Lord's day, and it is not fitting to fast on the Lord's day — because that is proper to the Manichaeans — it follows that we should shave off into the next week, within which, as we said, we have both the fifteenth moon, when the Lord was crucified, and the sixteenth, together with the seventeenth, on which he rose from the dead: so that on the twenty-eighth day of the month Pharmuthi, which is the ninth day before the Kalends of May, on the evening of the Sabbath we may break the fasts according to custom, and on the following Lord's day, on the twenty-ninth day of that same month, which is the eighth day before the Kalends of May, we may celebrate the paschal feast. Chapter VI. — This too we necessarily make known to you: that also in the coming one hundred and ninety-eighth year from the reign of Diocletian, the fourteenth moon again occurring on the twenty-third day of the month Pharmuthi, which is the fourteenth day before the Kalends
of May, the Lord's Passover will be celebrated, God granting, on the thirtieth day of that same month, which is the seventh day before the Kalends of May. Chapter VII. — But some, perhaps ignorant of the subtlety of the paschal computation, seduced by Jewish fables, will reckon that we recede into the second month, if we exact the festival so far. I know not at all on what ground they assert this. For when the fourteenth moon of that month falls on the twenty-second day of the month Pharmuthi, which is the fifteenth day before the Kalends of May, how shall we sustain the complaint that we celebrate the Passover in the second month?
For the Jews, being ignorant of the Lord, are ignorant also of the time of the Passover. Hence they often recede from the first month, and to some extent think to celebrate the Passover in the twelfth month. But our most blessed Fathers, more surely fixing the nineteen-year cycle — which it is impossible to violate — as a foundation and base and rule, established this same nineteen-year computation, not according to the now unlearned and inept actions of the Jews, nor according to the supposed and feigned prudence of outsiders, but instituted according to the grace of the Holy Spirit; in the revolution of the oft-mentioned nineteen-year circle they more diligently noted the fourteenth paschal moons. Chapter VIII.
— These things being thus completed, this too must be attended to: that those greatly err who determine that the beginning of the lunar course of the first month is absolutely from the twenty-fifth day of the month Phamenoth, which is the twelfth day before the Kalends of April, on the ground that then the beginning of the spring season is seen to have been fixed with all diligence by those who were able to discover this. And indeed manifestly, according to the course of the sun, on the twenty-fifth day of the month Phamenoth, which is the twelfth day before the Kalends of April, the equinox is known to be; but one ought not from this equinox to fix absolutely the beginning of the first month according to the course of the moon. Otherwise, in all things the course of the moon ought to have agreed with the circle of the sun.
But since it is certain to all who have understanding that the course of the sun by no means keeps pace with the most swift motion of the moon, come now, God granting, let us briefly instruct the doubtful, that we can in no way pass over into the second month. For if at the equinox — that is, on the twenty-fifth day of the month Phamenoth, which is the twelfth day before the Kalends of April — the beginning of the month were constituted according to the course of the moon, it would be reasonable to suppose that some could make us recede into the second month. But now, because the fourteenth moon of the first month, in the eighth Indiction which is to come, is found on the twenty-second day of the month Pharmuthi, which is the fifteenth day before the Kalends of May, it is certain that the beginning of that same first month according to the course of the moon falls on the ninth day of Pharmuthi, which is the day before the Nones of April.
When therefore the fourteenth moon is found on the twenty-second day of the month Pharmuthi, which is the fifteenth day before the Kalends of May, celebrating the Lord's Passover on the twenty-ninth day of that same month Pharmuthi, which is the eighth day before the Kalends of May, we by no means recede into the second month, since we then undoubtedly have the twenty-first moon. How therefore shall we run out into the second month, seeing that the beginning of the first month according to the course of the moon, as was said a little before, falls on the ninth day of the month Pharmuthi, which is the day before the Nones of April, and the fourteenth moon comes on the twenty-second day of that same month, that is, the fifteenth day before the Kalends of May? This being thus declared, it is certain that we by no means run out into the second month, celebrating the Lord's Passover on the twenty-ninth day of the month Pharmuthi, which is the eighth day before the Kalends of May. Chapter IX.
— Let those therefore who in those regions are in doubt learn through your holiness that we shall lawfully keep the Passover during the eighth Indiction. For I have written on this account, following in this the ecclesiastical formulas of the Fathers and taking from thence the occasions of this matter. For so also our predecessors, whenever any doubt arose, hastened to foretell it, that everywhere the sacred festival might be conducted in harmony. Which even now, according to ancient custom, we believe to be proclaimed in the Lord in the Churches, and that one faith, one baptism, one most sacred paschal solemnity is celebrated by all Christians everywhere in Christ Jesus our Lord, because in him we live, and move, and are (Acts xvii, 28).
But to translate this letter into the eloquence of the Latin tongue we have not thought sufficiently safe, lest perhaps those among us who tend rather to Greek, and are no longer able to express these things diligently, should harm the truth by unshapely and incongruous speech; and one who perhaps could not translate so ardently and knowingly as the cause required. Greet the fraternity which is with you. She who is with us greets you in the Lord. And in another hand: I pray that you be well and remember us, my lord, most beloved and most longed-for brother. Chapter I. — Since very often many experiences have now taught that the holy zeal of your piety for the Christian religion perseveres and grows with glorious increases;
and this faith of your clemency consoles and strengthens not only me, but all the priests of the Lord, while in a most Christian prince we experience a priestly affection. And if the priests of the Eastern regions should strive to imitate it, neither peace nor the Christian faith would suffer anything of scandals. Hence, since the bishop of Constantinople is instructed by the present example of your clemency unto every advancement of piety, if he faithfully acquiesces in your exhortations, he has in me a spirit of sincere favour: only let him accomplish what he promises in words.
But if, with obstinate intent, he should choose those things which displease God and your piety, then — saving the reverence of your gentleness — I shall use, with all and for all, with your efforts also assisting, a freer constancy against the proud man, whom (as must often be said) I would rather embrace with fraternal charity for holy deeds, most glorious emperor. Chapter II. — But since you willingly receive my suggestions for the tranquillity of the Catholic faith, know that it has been signified to me by the discourse of my brother and fellow bishop Julian, that the impious Eutyches is indeed in exile for his deserts; but that in the very place of his condemnation he pours forth more desperately many venoms of blasphemies against Catholic integrity;
and what the whole world shuddered at and condemned in him, he vomits forth with greater impudence, that he may be able to deceive the innocent. Therefore I judge it full of reason that your clemency should command him to be transferred to more distant and more secluded places. But as for his monastery established at Constantinople, in which the monks who dwell there are more frequently and more fully to be strengthened by evangelical and apostolic doctrine, it will be done wholesomely (as I judge), if he who is said to be set over that monastery does not withdraw from the fellowship of your venerator, bishop Julian — whom I have appointed to be there on the watchtower for the sake of the faith — protected by whose constant visitation the number of the servants of God dwelling there may be increased. Chapter III.
— But my petition concerning the paschal festival I rejoice to have been so received by your piety, that you at once sent an agent in charge of affairs to Alexandria, to admonish concerning the error which the constitution of Theophilus of holy memory seems to introduce. Concerning which matter, as you deign to write, whatever shall be brought to the notice of your piety, command that I be informed: so that, since in this observance it is not permitted that there be any diversity, the universal Church may recognize what above all is to be held. And I pray, as I know befits your clemency, that you especially protect against all snares those whom you know to be pleasing to me and to your gentleness on account of the love of the faith, so that the bishop of Constantinople may not have the opportunity of harming them.