Category: Vernal Equinox

25. Passover – Roman Corruption I

The Quartodecimans argued that Christians should observe only the 14th as the Passover supper and Eucharist mystery (cup and bread) because the messiah and his disciples kept that same day.

Nevertheless, there was strong resistance by the Roman assembly.

The Quartodeciman (System A) and Quasi-Quartodeciman (System D) practice was made more difficult to overcome by the fact that they were both based upon the same apostolic authority (the apostle John).1

It soon became obvious that if the Roman assembly was to gain political dominance in the West, as well as over many of the eastern assemblies, a new strategy was required.

In response, during the last decade of the second century C.E., the western leaders and theologians developed a new approach: the Roman assembly Passover and, after the Council of Nicaea in 325 C.E., canonized as the Roman Catholic Passover (System E).

Continue reading “25. Passover – Roman Corruption I” →

24. Passover – Anatolius Speaks!

Proof that the seven days of Unleavened Bread for the Quartodecimans extended from the 14th until the end of the 20th day of the first lunar month is established from records provided by their offshoots, the quasi-Quartodecimans of System D.

The most important source for their view is found in the records of Anatolius of Alexandria.

To his words we can add the statements provided by the Audians and several bishops representing assemblies located in different parts of Europe.

Anatolius of Alexandria
Like the Quartodecimans, those who kept System D observed the 14th until the end of the 20th for the seven days of Unleavened Bread.

The most famous advocate of this system was Anatolius of Alexandria (c.230-283 C.E.).1

Continue reading “24. Passover – Anatolius Speaks!” →

23. Passover – Which 7 Days?

The seven days of Unleavened Bread remained an important period for all the early Christian assemblies.
It was by means of these seven days that they determined when to observe Passover.

For the Quartodeciman practice (System A), being the original view of the early Christian assemblies, and its quasi-Quartodeciman offshoot System D (the early western view), these seven days began with the 14th and extended until the end of the 20th day of the first lunar month.

We begin to uncover this important detail by demonstrating three facts:

• The Quartodecimans observed the 14th of Abib as a high Sabbath (great festival day) and as the first of the seven days of Unleavened Bread.

• The quasi-Quartodecimans kept the same seven days of Unleavened Bread as observed by the early Quartodecimans.

• Both the early Quartodecimans of System A and the quasi-Quartodecimans of System D deferred to the apostle John as their ultimate authority for establishing which days were to be observed for the seven days of Unleavened Bread.

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22. Passover – The Quartodecimans II

An important fact regarding the Quartodecimans that has been missed by most followers of Yahweh is that the Quartodecimans claimed and demonstrated authority from Yahushua the messiah and Scriptures for their practice of Passover.

Though they considered themselves not to be under the written Torah of Moses, they followed the guides of the Torah of Moses with regard to “all the festivals.”

Chrysostom (347-407 C.E.)
Chrysostom, a strong advocate of the Roman Catholic System E, for example, demonstrates this point in his work titled Adversus Judaeos, where he condemns the Quartodeciman Christians because of their practice of celebrating such scriptural High Sabbath days as the Day of Trumpets, the Day of Atonement, and the Festival of Tabernacles.1

Continue reading “22. Passover – The Quartodecimans II” →

21. Passover – The Quartodecimans I

Of all the professed followers of Yahweh, few are aware that during the first four centuries C.E. support was very strong among the early disciples and assemblies following Yahushua the messiah for the Aristocratic system of keeping Passover and Unleavened Bread, which was a 7-day Festival observed during Abib 14-20 (System A).

It may also come as a surprise to learn that this view was, in fact, the original practice of all the earliest orthodox Christians.

In later centuries, its advocates and supporters were referred to as the Quartodecimans (14th keepers).

In our posts dealing with the Quartodecimans, we shall investigate the antiquity of the Quartodeciman practice, demonstrate that they observed the 14th day of the first moon for the Passover supper, and present their claim that they kept Passover according to both Scriptures and the examples set forth by the messiah and his apostles.

Continue reading “21. Passover – The Quartodecimans I” →

6. Passover – Pentecost Connection II

As we continue our discussion regarding the connection between Passover and Pentecost, we discover that there were three other requirements attached to the Festival of Weeks:
(1) appearing and being worthy, (2) rejoicing, and (3) remembering.

Continue reading “6. Passover – Pentecost Connection II” →

Passover – The Story

This study aims to provide a clearer understanding of the Passover supper and the practice of eating unleavened bread for seven days, while also summarizing the experience of the Exodus. This event marked the first time the Israelites were commanded to sacrifice and eat a Passover animal.

On a fundamental level, the annual observance of Passover, along with the seven days of eating unleavened bread, commemorates the Israelites’ departure from Egypt in the 15th century B.C.E.1

The historical context is as follows:

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Passover – What Is It?

 

What are Passover and Unleavened Bread?

The חג (Khag; Festival) of Unleavened Bread forms part of the מועדי (moadi; appointed times) commanded by Yahweh, which gain their legal authority by means of a חקת (khoquth; statute).1

The term חג (khag) is also used when the entire seven days of eating unleavened bread is called the Passover (Phasekh).2

The first and seventh day of this khag are described as sacred מקראי (miqrai; gatherings for reading),3 i.e., a sacred convocation on a Sabbath or high Sabbath day during which Scriptures are to be studied.4

To understand the Festival of Passover (Phasekh) and Unleavened Bread, we will more fully define the meanings of these two terms and explain what prompts them to be festival observances.

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The Scriptural International Dateline – Part 2

We concluded our previous excursion in Part 1 by providing various references proving that Scriptures demonstrate the concept of a round or spherical earth.

As we proceed to discover the Scriptural International Dateline, in Part 2 we will investigate other sources supporting the idea of a spherical earth.

These sources will include ancient and late Jewish views along with references from ancient Greek philosophers and geographers. Also, additional citations from Scriptures will be provided.

Continue reading “The Scriptural International Dateline – Part 2” →

The Scriptural International Dateline – Part 1

We will address one of the most important issues regarding the scriptural calendar, one upon which all other definitions must rely, the question of “What constitutes the Scriptural International Dateline?”

It is at this line that any new date begins. Despite its importance, the scriptural definition for the International Dateline is the most obscure and least understood, rarely even coming up in the calendar conversation. It has puzzled men ever since they began to sail around the globe.

The evidence will show that the Scriptural International Dateline is drawn along the line of sunset as it extends across the globe on the day of the vernal equinox at the very moment that the line of sunrise is determined from the city of Jerusalem. Continue reading “The Scriptural International Dateline – Part 1” →

New Year’s Day Dilemma

Because of the wide range of opinions prevailing among the various followers of Yahweh, there seems to be no unified consensus regarding the truth as to how to determine the beginning of the scriptural new year.

At the same time, all claim to possess the truth of the matter while insisting that they have derived their conclusions directly from Scriptures.

What we are left with are two possibilities:

1. One conclusion is correct.
2. All conclusions are wrong.

For the sake of simplicity, let us proceed with the possibility that all are wrong. All we are trying to do is clear away the confusion to get to the heart of the matter. Once we are finished, only Yahweh’s truth should prevail.

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