LOL !
Gal 4:9-11.
vincent j. fulton
On Thu, 4 Mar 2004 04:55:34 -0800 (PST) Kevin Deegan
<[EMAIL PROTECTED]> writes:
DAVIDM says You are making this way too complicated with your comments
So I checked some sites on the internet. Maybe this will make it clear &
easily understood. Judy, it really is not that complicated can't you see
that? LOL
These sites explanations, sound like a bunch of PAGAN Mumbo Jumbo to me.
http://www.scoba.us/resources/aleppo.asp It is so simple they needed a
council of Experts to come together to come up with a Common Date for
Easter
http://www.goarch.org/en/ourfaith/articles/article7050.asp Nothing
challenges the credibility of this fact to non-believers more than the
scandal of our division on this point of celebration. In the ardent
desire to address this problematic and troubling reality, the following
contribution is offered.....
Almost from the very beginning of the existence of the Christian Church,
the issue regarding the date of our Lord's death and resurrection
presented variations. Although the New Testament relates these events to
the Jewish Passover, the details of this relationship are not clear. On
the one hand, the tradition of the synoptic gospels identifies the Lord's
last supper with His disciples as a passover meal. This would place the
death of our Lord on the day after Passover. On the other hand, the
tradition of the gospel of St. John situates the death of our Lord at the
very hour the paschal lambs were sacrificed on the day of Passover
itself. This variation in the interpretation of the scriptures led to two
different practices. The one observed Pascha on the day of Passover,
regardless of the day of the week. The other observed it on the Sunday
following Passover. By the 4th century, the latter practice prevailed
throughout the Church universally; nevertheless, differences continued to
exist.
In response to this ongoing problem, the First Ecumenical Council
convened at Nicaea in 325 took up the issue. It determined that Pascha
should be celebrated on the Sunday which follows the first full moon
after the vernal equinox-the actual beginning of spring. If the full moon
happens to fall on a Sunday, Pascha is observed the following Sunday. The
day taken to be the invariable date of the vernal equinox is March 21.
Hence, the determination of the date of Pascha is governed by a process
dependent on the vernal equinox and the phase of the moon.
Another factor which figures prominently in determining the date of
Pascha is the date of Passover. Originally, Passover was celebrated on
the first full moon after the vernal equinox. Christians, therefore,
celebrated Pascha according to the same calculation-that is, on the first
Sunday after the first full moon following the vernal equinox. The
correlation between the date of Pascha and the date of Passover is clear.
Our Lord's death and resurrection coincided with Passover, thereby
assuring a secure point of reference in time. This assurance lasted,
however, only for a short time.
Events in Jewish history contributing to the dispersion of the Jews had
as a consequence a departure from the way Passover was reckoned at the
time of our Lord's death and resurrection. This caused the Passover to
precede the vernal equinox in some years. It was, in fact, this anomaly
which led to the condemnation reflected in Canon 1 of Antioch (ca. 330)
and Canon 7 of the Holy Apostles (late 4th century) of those who
celebrate Pascha "with the Jews." The purpose of this condemnation was to
prevent Christians from taking into account the calculation of Passover
in determining the date of Pascha.
Most Christians eventually ceased to regulate the observance of Pascha by
the Jewish Passover. Their purpose, of course, was to preserve the
original practice of celebrating Pascha following the vernal equinox.
Thus, the Council of Nicaea sought to link the principles for determining
the date of Pascha to the norms for calculating Passover during our
Lord's lifetime.
Despite the intervention of Nicaea, certain differences in the
technicalities of regulating the date of Pascha remained even thereafter.
This resulted occasionally in local variations until, by the 6th century,
a more secure mode of calculation based on astronomical data was
universally accepted. This was an alternative to calculating Pascha by
the Passover and consisted in the creation of so-called "paschal cycles."
Each paschal cycle corresponded to a certain number of years. Depending
upon the number of years in the cycle, the full moon occurred on the same
day of the year as at the beginning of the cycle with some exceptions.
The more accurate the cycle, the less frequent were the exceptions. In
the East, a 19-year cycle was eventually adopted, whereas in the West an
84-year cycle. The use of two different paschal cycles inevitably gave
way to differences between the Eastern and Western Churches regarding the
observance of Pascha.
A further cause for these differences was the adoption by the Western
Church of the Gregorian Calendar in the 16th century. This took place in
order to adjust the discrepancy by then observed between the paschal
cycle approach to calculating Pascha and the available astronomical data.
The Orthodox Church continues to base its calculations for the date of
Pascha on the Julian Calendar, which was in use at the time of the First
Ecumenical Council. As such, it does not take into account the number of
days, which have since then accrued due to the progressive loss of time
in this calendar.
Practically speaking, this means that Pascha may not be celebrated before
April 3, which was March 21, the date of the vernal equinox, at the time
of the First Ecumenical Council. In other words, a difference of 13 days
exists between the accepted date for the vernal equinox then and now.
Consequently, it is the combination of these variables which accounts for
the different dates of ?ascha observed by the Orthodox Church and other
Christian Churches.
Specifically with regard to this year's date of Pascha, the following
observations are made. The invariable date of the vernal equinox is taken
to be April 3 (March 21 on the Julian Calendar). Pascha must therefore be
observed on the Sunday following the full moon which comes after that
date. According to the 19-year Paschal cycle, the first full moon which
comes after April 3 this year is on May 1 (April 18 on the Julian
Calendar) - the day assigned to the Jewish Passover as calculated
originally. In reality, this full moon falls on April 27, a discrepancy
left uncorrected in the paschal cycle. As already stated, the provision
of the First Ecumenical Council calls for Pascha to be observed on the
Sunday following the first full moon after the vernal equinox. Since May
1, for the reasons stated above, is taken to be the date of that full
moon, the following Sunday, May 5, is the day on which Pascha is observed
this year.
If anything, this review of the complexities surrounding the issue of the
date of Pascha underscores the compelling need to revisit it with
patience and openness. This was the spirit which predominated at the most
recent consultation on the matter held in Aleppo, Syria in 1997. One of
its conclusions was that the present differences in the calendars and
lunar tables (paschal cycles) employed rather than to differences in
fundamental theological outlook. In view of the fact that both the Julian
and Gregorian modes of calculation diverge from the astronomical data, it
behooves us to return to the norms determined by the Council of Nicaea.
Although the council did not itself undertake a detailed regulation of
the paschal calculation, it did in fact respect available contemporary
science regarding the vernal equinox and the phase of the moon. We can do
no less today.
Judy Taylor <[EMAIL PROTECTED]> wrote:
DavidM:
You must not have read the post I sent explaining how following
the moon alone would put the calender off over a period of time
and passover would eventually wind up in the fall - hence Babylonian
adjustments. It's not me who is complicating things. The "expert"
Mel Gibson used is a Jesuit who would have beenof the RC liturgical
persuasion. I've been reading about the "so called" mystic nun
who had the visions used for the script. She also had the stigmata
used to suck the putrefaction from people's sores believing she was
taking up the "sufferings of Christ" and completing them. She was
bedfast for the last 12yrs of her life. apparently she didn't believe he
came to bring life and joy.
The movie is looking more and more like a graven image - I didn't
know about the porn stars....but professing Christendom is being
had.
Judy
From: "David Miller"
Judy wrote:
> OK Blaine, I read your first message and you
> claim the Jewish Calender goes by the moon right?
> Only there are problems with this and the calender
> they use presently is more Babylonian than it is
> Jewish and involves the sun as well as the moon.
> I doubt Mel Gibson was consulting Jewish/Babylonian
> calenders.
I'm sure he was consulting the calendar issues involved here. Every
serious scholar has consulted these matters when dealing with Passover
and the crucifixion. Gibson brought in experts who would advise him
about all these things, men who had surely studied them.
You are making this way too complicated with your comments. It all
breaks down to this. The Jews would look for the new moon every month.
As soon as the new moon was observed, they declared the new month to
have arrived. Now you just count 14 days to the passover (Lev. 23:5).
The lunar cycle is 29.5 days, so half of that brings us to the full
moon. There really is no dispute over this at all. I don't know why
you are arguing about it and not recognizing that Blaine has spoken
truthfully about this matter.
Peace be with you.
David Miller, Beverly Hills, Florida.
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