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From: 	 heb_roots_chr@mail.geocities.com
Sent: 	 Friday, March 28, 1997 2:40 AM
To: 	 Hebraic Heritage Newsgroup
Subject: The Passover Controversy 
From:          nwalters@m6.sprynet.com
To:            heb_roots_chr@mail.geocities.com
Subject:       The Passover Controversy 

Dear Eddie, 

I've been sitting back reading and enjoying the news group.  Now, I
have something that is worth sharing.  Keep up the great work. I'm
looking forward to your new book! 

Source of the Material Below: 	

 The entire text below is directly quoted from an out-of-print book
 called "The Church and the Jews - The Biblical Relationship", by
 Daniel Gruber (published by the General Council of the Assemblies of
 God, Intercultural Ministries, 1991, Springfield, MO).  After reading
 it, you may understand why there was not a great demand for
 republishing.  I found this book at a MJAA Yeshiva Class on Messianic
 Theology.  I apologize for any typos, I keyed it in and edited it in
 a hurry to get it done this week.  

Setup for the Material Below: 	

 In 1997, Easter (resurrection Sunday) falls on March 30, yet Passover
 falls on April 22?  How can this be?  Passover is always the 14th of
 the month of Nisan, based on the Jewish calendar which is based on
 the lunar cycle.  Each Jewish month begins with a new moon.  Leap
 months are added occasionally to make sure that the spring festivals
 stay in the spring, and that the fall festivals stay in the fall. 

 It is my understanding the Easter is the first Sunday after the first
 full moon after the Vernal Equinox (the first day of spring).  Thus,
 spring sprung on March 21/22 as usual.  There is a full moon this
 week; thus this Sunday is Easter.  That makes perfect sense, doesn't
 it? [he says biting his tongue]

Shalom, 
Neal Walters 
Creator of "Hooked on Hebrew" - Hebrew Language Tutorial 
http://www.amerisoftinc.com/prod01.htm 
-----------------
Beginning of quotes from the section entitled "The 
Passover Controversy": ----------------

 How did the Passover controversy arise?  Jesus had celebrated
 Passover on the fourteenth of Nisan because that is its Biblical
 date.  He observed all the Levitical holy days on the days when God
 had decreed and designed them to be observed.  The Apostles and the
 first century Church did much the same.

 "As the Christian Passover was celebrated at the same time as the
 Jewish, this simultaneous observance was preserving the Jewish ritual
 in the Christian festival, and strengthening the bonds between
 Christianity and Judaism.  The date must be changed.  In some
 quarters the Church attempted to restrict the celebration to a single
 day, 14 Nisan; elsewhere - and this became the prevailing custom -
 she made Holy Week the week in which fell 14 Nisan (the day when the
 Jewish feast began), and removed the festival, which had already
 changed its character, to the Sunday following Holy Week.  In all
 these cases there was dependence on the Jewish calendar, a
 'humiliating subjection' to the Synagogue which irked the Church."

 Besides changing their dates the Church also gave to the Jewish
 festivals, which she adopted, a purpose different from that which
 they had for the Jews.  [Thus] Sunday commemorates the resurrection
 of the Lord, the victory over the Jews. (1)

 Sometime in the second century, some of the churches in the west,
 among the Gentiles, began to celebrate Passover/Easter so that their
 commemoration of the Lord's resurrection would always take place on a
 Sunday regardless of the Biblical calendar.  Towards the end of the
 second century, these western churches, led by the bishops of Rome,
 Casesarea, and Jerusalem (where there were no longer Jewish bishops),
 began to agitate for all the churches to keep the Passover on their
 fixed Sunday, rather than on the fourteenth of Nisan.  They also were
 accustomed to using the Roman calendar, rather than the Biblical
 calendar. 

 Eusebius says, "There was a considerable discussion raised about this
 time, in consequence of a difference of opinion respecting the
 observance of the paschal season.  The churches of all Asia, guided
 by a remoter tradition, supposed that they ought to keep the fourteen
 day of the moon for the festival of the Savior's Passover, in which
 day the Jews were commanded to kill the paschal lamb.But as it was
 not the custom to celebrate it in this manner in the churches
 throughout the rest of the world.there were synods and convocations
 of the bishops on this question.There is an epistle extant even now,
 of those who were assembled at the time; among whom presided
 Theophilus, bishop of the church in Cesarea, and Narcissus, bishop of
 Jerusalem.  There is another epistle extant on the same question,
 bearing the name of Victor [the bishop of Rome].(2)

 "The bishops, however, of Asia, persevering in observing the custom
 handed down to them from their fathers, were headed by Polycrates. 
 He, indeed, had also set forth the tradition handed down to them, in
 a letter which he addressed to Victor and the Church of Rome. 

 "We,' said he, 'therefore, observe the genuine day; neither adding
 thereto nor taking therefrom.  For in Asia great lights have fallen
 asleep, which shall rise again in the day of the Lord's appearing, in
 which he will come with glory from heaven, and will raise up all the
 saints; Philip, one of the twelve apostles, who sleeps in Hierapolis,
 and his two aged virgin daughters.  His other daughter, also, who
 having lived under the influence of the Holy Ghost, now likewise
 rests in Ephesus.  Moreover, John, who rested upon the bosom of our
 Lord; who also was a priest, and bore the sacerdotal plate, both a
 martyr and teacher.  He is buried in Ephesus; also Polycarp of
 Smyrna, both bishop and martyr.  Thraseas, also, bishop and martyr of
 Eumenia, who is buried at Smyrna.  Why should I mention.

 "All these observed the fourteenth day of the passover according to
 the gospel, deviating in no respect, but following the rule of faith.
  Moreover, I, Polycrates, who am the least of all of you, according
 to the tradition of my relatives, some of whom I have followed.  For
 there were seven, my relatives bishops, and I am the eighth; and my
 relatives always observed the day when the people (i.e. the Jews)
 threw away the leaven.  I, therefore, brethren, am now sixty-five
 years in the Lord, who having conferred with the brethren throughout
 the world, and having studied the whole of the sacred Scriptures, am
 not at all alarmed at those things with which I am threatened, to
 intimidate me  For they who are greater than I, have said, "We ought
 to obey God rather than men." 

 ".Upon this, Victor, the bishop of the Church of Rome, forthwith
 endeavored to cut off the churches of all Asia, together with the
 neighboring churches, as heterodox, from the common unity.  And he
 publishes abroad by letters, and proclaims, that all the brethren
 there are wholly excommunicated."(3)

 There were others, like Irenaeus, who "with much severity" exhorted
 Victor to withdraw his decree.  Irenaeous reminded Victor of what had
 happened about fifty years earlier.  Anicetus, the bishop of Rome at
 that time, had tried to persuade Polycarp.  "For neither could
 Anicetus persuade Polycarp not to observe it, because he had always
 observed it with John the disciple of our Lord, and the rest of the
 apostles, with whom he associated."(4) In another section, Eusebius
 says this about Polycarp: "He always taught what he had learned from
 the apostles, what the church had handed down, and what is the only
 true doctrine." (5)

 . The issue, in a slightly altered from, was finally settled by the
 Council of Nicea in 325 AD.  There it was decided that all the
 churches should celebrate Passover, or actually Easter, on the
 ecclesiastically chosen Sunday rather than the Biblical date.  All
 the churches were thus informed.  The Emperor Constantine sent his
 personal exhortation to all the churches concerning the decision of
 the Council.  What the Emperor said had great weight.  After all,
 Constantine was the one who had ended the persecution of the
 churches.  He was the founder of the Holy Roman Empire.  He openly,
 personally professed the Christian faith.  He had convened the
 council.  The churches, therefore, were more than willing to hear
 whatever he had to say to them.  

What he had to say to them is a clear presentation of the sentiment
and theology of the Council of Nicea.  It expresses what then became
the nearly universal sentiment and theology of the Church.  Following
are excerpts from his letter: 

---- beginning of Constantine's letter ---- 

Constantine, august, to the Churches.

Having experienced, in the flourishing state of public affairs, the
greatness of the divine goodness I though it especially incumbent on
me to endeavor that the happy multitudes of the Catholic [i.e. the
universal] Church should preserve one faith, be united in unfeigned
love, and harmoniously join their devotions to the Almighty God.  .

When the question arose concerning the most holy day of Easter, it was
decreed by common consent to be expedient, that this festival should
be celebrated on the same day by all, in every place.  For what can be
more beautiful, what more venerable and becoming, than that this
festival, from which we receive hope of immortality, should be
suitably observed by all in one and the same order. it seemed to every
one a most unworthy thing that we should follow the custom of the Jews
in the celebration of this most holy solemnity, who, polluted
wretches! Having stained their hands with a nefarious crime, are
justly blinded in their minds.  

It is fit, therefore, that, rejecting the practice of this people, we
should perpetuate to all future ages the celebration of this rite, in
a more legitimate order, . Let us then have nothing in common with the
most hostile rabble of the Jews.  We have received another method from
the Savior.  A more lawful and proper course is open to our most holy
religion. .

As it is necessary that this fault should be so amended that we may
have nothing in common with the usage of these parricides and
murderers of our Lord; and as that order is most convenient which is
observed by all the churches of the West, as well as those of the
southern and northern parts of the world, and also by some in the
East, it was judged therefore to be most equitable and proper, and I
pledge myself that this arrangement should meet your approbation, viz.
That the custom which prevails with one consent in the city of Rome,
and throughout all [list of countries] .., and to have no fellowship
with the perjury of the Jews. 

And, to sum up the whole in a few words, it was agreeable to the
common judgment of all, that the most holy feast of Easter should be
celebrated on one and the same day.  . it is your duty to receive and
establish the arguments already stated, and the observance of the most
holy day; .. 

---- end of Constantine's letter ---- 

In this letter, Constantine officially establishes an anti-Judaic
foundation for the doctrine and practice of the Church, and declares
that contempt for the Jews, and separation form them, is the only
proper Christian attitude.  ..

The most revealing question to ask is,  "When did God give such
authority over the Church to Constantine?"  It is a question that was
not really articulated at that time nor in most of the sixteen and a
half centuries since.  

The relationship of Church and State which began under Constantine was
seen as the greatest blessing of God.  There was an end to what had
seemed like endless persecution.  But with the end of persecution and
the beginning of new alliance came great compromises which have
distorted the nature of the Church to this day.  .

>From that point on, Church doctrine was to be enforced by the sword of
the State.  Those who would not conform were to be exiled or put to
death.  The book of heretics - those who taught what was contrary to
the accepted teaching - were to be burned and exterminated from the
earth.  After all, as Constantine had written, "no pretense was left
for dissension or controversy respecting the faith." 

The Church ceased to be the Church of Jesus, and became the Church of
Constantine.  It was no longer the bride of Messiah.  It had become
the bride of Caesar.  The light within turned to darkness.  The Church
changed from a means of salvation into a means of destruction.  It
poisoned the waters of eternal life, turning them into an everflowing
fountain of death.  

Jesus had warned his followers, "The kings of the Gentiles lord it
over them; and those who have authority over them are called
'Benefactors."  But not so with you, but let him who is the greatest
among you become as the youngest, and the leader as the servant.":
(Luke 22:25-26).  Constantine presented himself as the Benefactor of
the Church, having ended the persecution, and therefore expected the
Church to conform to his will.  The prophetic voice of the Church vis
a vis the State was silenced, and a hierarchical structure was imposed
upon it.  

Under Constantine, Eusebius wrote a history of the church that
pointedly eliminated any positive references the restoration of Israel
and earthly reign of Jesus.  .

The Church made a significant official change both in doctrine and in
the way doctrine was to be established.  . For what was approved by
300 bishops can only be considered as the pleasure of God. God's Truth
was to be determined by Church councils, and not by the Word of God. 
Consequently, the teaching which was a blasphemous heresy to Justin
Martyr became the new, unchallengeable orthodoxy. 

It is remarkable that this change was made over such a clear, but
seemingly insignificant issue as when the Church should celebrate the
Passover.  The Bible sets the date for Passover as the fourteenth of
Nisan.  That is when Jesus celebrated the Passover.  The apostles did
the same. 

The Apostle Paul, whose ministry was to the Gentiles, observed the
Biblical dates.  The book of Acts records, simply in passing, that
Passover (Acts 20:7), Shavuot [Pentecost] (Acts 20:16) and Yom Kippur
[the Day of Atonement] were fixed, significant dates for Paul. .

Eusebius tells the story in The Last Days of Constantine.  All these
edifices the emperor consecrated with the desire of perpetuating the
memory of the Apostles of our Savior before all men.  He had, however,
another object in erecting this building (i.e. the Church of the
Apostles at Constantinople); an object at first unknown, but which
afterwards became evident to all.  He had in fact, made a choice of
this spot in the prospect of his own death, anticipating with
extraordinary fervor of faith that this body would share their title
with the Apostles themselves, and that he should thus even after death
become the subject, with them, of the devotions which should be
performed to their honor in this place, and for this reason he bade
men assemble for worship there at the altar which he placed in the
midst.  He accordingly caused twelve coffins to be set up in this
church, like sacred pillars in honor and memory of the apostolic band,
in the center of which his own was placed, having six of their on
either side of it. (5). .

"Planning the Church of the Apostles, Constantine had dreamed of
resting there forever in the midst of the Twelve, not merely one of
them, but a symbol of, if not a substitute for, their Leader.  During
the months of the church's construction, his agents had been busy in
Palestine collecting alleged relics [i.e. bones] of the apostles and
their companions, to be laid up in the church with his body, awaiting
the general resurrection."(6)

"The project was started but not completed.  However, an official
search was made for the locations of the bodies of the Apostles, and
this official search was possible the precipitating cause for the
inventory which was made for the Apostolic remains or relics.  After
this time there arose the practice of the veneration of relics.(7)

Constantine sought bones and buildings as the focus of worship.
Constantine built buildings which were called churches, and people who
were not the Church began to fill them.  They 'went to church," but
did not seek to "be the Church."  Rome was to become the new "holy
city", geographically defining and confining worship.  

Paul had warned the Gentile believer in Rome, "Don't be arrogant
towards the natural branches.  Don't be ignorant of God's faithfulness
to the Jewish people." 

FOOTNOTES:

1) Les Juifs dan l'empire romain I, Paris 1914, P.308ff,quoted in "A
Note on the Quartodecimans," C.W. Dugmore, Studia Patristica, Vol.IV,
Berlin, 1961, P.412. 
2)The Ecclesiastical History of Eusebius
Pamphilus, op.cit., Bk 5, Ch.23, P.207. 
3) ibid, Bk.5, Ch.24,Pp..208-209. 
4) ibid, Bk 5, Ch.24,Pp.210-211. 
5) ibid, Bk.4, Ch.14,P.141. 
6) J. Stevenson, A New Eusebius, P.395, quoted in The Search for the 
Twelve Apostles, William Steuart McBirnie, Tyndale House, Wheaton, 
IL., 1977, P.19 
7) John Holland Smith, Constantine the Great, 
Pp.301-302, quoted in The Search for the Twelve Apostles, William 
Steuart McBirnie, Pp.19-20. 8) The Search for the Twelve Apostles, 
P.20

Neal Walters
Hooked on Hebrew
http://www.amerisoftinc.com/prod01.htm 

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