Letter XXIII¶

A.D. 386

THIS letter is addressed to the Bishops of the province of Æmilia, which, as forming part of the political diocese of Italy, was under the ecclesiastical superintendence of the Bishop of Milan, who exercised the powers, if he had not the title, of Exarch. (See Bingham Antiq. ix. 1, § 6, 8.) The Bishops apply to him for his decision as to the proper day for observing Easter in the following year, A.D. 387, in which the first day of the week fell on the fourteenth day of the moon, or, as it is called here, the ‘fourteenth moon.’ This was a question which for long troubled the Church, and divided the East and West, and much importance was attached to it. The whole question is fully discussed in Dict. of Christ. Antiq. under ‘Easter,’ in a learned article by the Rev. L. Hensley. Some interesting remarks on it, in connection with disputes in England, may be seen in Prof. Bright’s Early English Ch. Hist. pp. 76–79, and 193–200.

Mr. Hensley has kindly drawn up the following table, which exhibits at a glance the points on which S. Ambrose enters in this letter.
       TABLE OF EASTER FROM A.D. 373 TO A.D. 387.

           GOLDEN    SUNDAY
    A.D.   NUMBER.   LETTER.   EASTER TERM.  EASTER DAY.
   *373      13         F      March 24  F     March 31
    374      14         E      April 12  D     April 13
    375      15         D      April  1  G     April  5
    376      16         CB     April 21  C     April 27
   *377      17         A      April  9  A     April 16
    378      18         G      March 29  D     April  1
    379      19         F      April 17  B     April 21
   *380       1         ED     April  5  D     April 12
    381       2         C      March 25  G     March 28
    382       3         B      April 13  E     April 17
   *383       4         A      April  2  A     April  9
    384       5         GF     March 22  D     March 24
    385       6         E      April 10  B     April 13
    386       7         D      March 30  E     April  5
   *387       8         C      April 18  G     April 25

   * The asterisks mark the year in which the full moon falls
 on the Sunday, and which are referred to in the Letter.

TO THE LORDS, HIS BRETHREN MOST BELOVED, THE BISHOPS ESTABLISHED THROUGHOUT THE PROVINCE OF ÆMILIA, AMBROSE, BISHOP

1. THAT to settle the day of the celebration of the Passover requires more than ordinary wisdom, we are taught both by the Holy Scripture and by the tradition of the Fathers, who, when assembled at the Nicene Synod, in addition to their true and admirable decrees concerning the Faith, formed also for the above-mentioned celebration a plan for nineteen years with the aid of the most skilful calculators, and constituted a sort of cycle to serve as a pattern for subsequent years. This cycle they called the nineteen years’ cycle127, their aim being that we should not waver in uncertain and ungrounded opinions on such a celebration, but ascertain the true method and so ensure such concurrence of the affections of all, that the sacrifice for the Lord’s Resurrection should be offered every where on the same night.

2. My Lords and brethren most beloved, we ought not so far to deviate from truth, or to be of such varying and wandering minds, as to the obligation of this celebration having been imposed upon all Christians: since our Lord Himself selected the day to celebrate it upon, which agreed with the method of the true observance. For it is written: Then came the day when the Passover must be killed. And He sent Peter and John, saying, Go and prepare us the Passover that we may eat. And they said unto Him, Where wilt Thou that we prepare? And He said unto them, Behold when ye are entered into the city, there shall a man meet you, bearing a pitcher of water: follow him into the house where he entereth in. And ye shall say unto the goodman of the house, the Master saith unto thee, Where is the guest-chamber, where I shall eat the Passover with My disciples? And he shall shew you a large upper room, there make ready.

3. We observe then that we ought not to go down to places in the earth, but to seek a large upper room furnished, for us to celebrate the Lord’s Passover. For we ought to wash our senses, so to speak, with the spiritual water of the everlasting fountain, and maintain the rule of the devout celebration, and not follow common notions and go in quest of days according to the moon, whereas the Apostle says, Ye observe days, and months, and times, and years. I am afraid of you, lest I have bestowed upon you labour in vain. For it is sure to be injurious128.

4. But it is one thing to observe them after the heathen fashion, so as to decide on what day of the moon you are to attempt anything, for instance, that you should avoid the fifth129 and begin no work upon it, and to recommend different points in the moon’s course for commencing employments, or to avoid certain days, as many are in the habit of avoiding days called ‘following’130 or the Egyptian days: it is another thing to turn the observance of a religious mind to the day of which it is written, This is the day which the Lord hath made. For although it is written that the Lord’s Passover ought to be celebrated on the fourteenth day of the first month, and we ought to look for what is truly the fourteenth moon131 for celebrating the course of our Lord’s Passion, still we can understand from this that to fix such a solemnity there is required either the perfection of the Church, or the fulness of clear faith, as the Prophet said when he spoke of the Son of God, that his throne is as the sun before me, and as the perfect moon, it shall remain for ever.

5. Hence it is that our Lord Himself also, when He had performed His wonderful works upon the earth, as if the faith of human minds were now established, observed that it was the time of His Passion, saying, Father, the hour is come, glorify Thy Son, that Thy Son also may glorify Thee. For He teaches elsewhere that He sought this glory of celebrating His Passion, where He says, Go ye, and tell that fox, Behold, I cast out devils, and I do cures to-day and to-morrow, and the third day I am perfected. In them indeed is Jesus perfected, who begin to be perfect, that with their faith they may believe on the fulness of His Divinity and His Redemption.

6. Therefore we seek out both the day and the hour, as the Scripture teaches us. The prophet David also says, It is time for thee, Lord, to work, when he sought understanding to know the testimonies of the Lord. The Preacher also saith, To every thing there is a season; Jeremy exclaims, The turtle and the swallow and the sparrows of the ground observe the time of their coming. But what can appear more evident than that it is of the Passion of our Lord that it is said, The ox knoweth his owner, and the ass his master’s crib? Let us then acknowledge this crib of our Master, wherein we are nourished, fed, and refreshed.

7. We ought therefore especially to know this time, at which over the universal world the accordant prayers of the sacred night are to be poured forth; for prayers are commended by season also, as it is written, In an acceptable time have I heard thee, and in a day of salvation have I helped thee. This is the time of which the Apostle said, Behold, now is the accepted time, behold, now is the day of salvation.

8. Accordingly, since, even after the calculations of the Egyptians, and the definitions of the church of Alexandria, and also of the Bishop of the church of Rome, several persons are still waiting my judgement by letter, it is needful that I should write what my opinion is about the day of the Passover. For though the question which has arisen is about the approaching Paschal day, yet we state what we think should be maintained for all subsequent time, in case any question of the kind should come up.

9. But there are two things to be observed in the solemnity of the passover, the fourteenth moon, and the first month, which is called the month of the new fruits132. Therefore that we may not appear to be departing from the Old Testament, let us recite the words of the section concerning the day of celebrating the Passover. Moses warns the people, saying that they must keep the month of the new fruits, proclaiming that it is the first month, for he says, This month shall be unto you the beginning of months; it shall be the first month of the year to you, and thou shalt offer the Passover of the Lord thy God on the fourteenth day of the first month.

10. The law was given by Moses, but grace and truth came by Jesus Christ. He therefore, Who spake the law, afterwards coming by the Virgin in the last times, accomplished the fulness of the Law, for He came not to destroy the Law but to fulfil it, and He celebrated the Passover in the week in which the fourteenth moon was the fifth day of the week, and then on that very day, as what is said before teaches us, He ate the Passover with his disciples: but on the following day, on the sixth day of the week, He was crucified on the fifteenth moon. But the sixteenth moon was the Sabbath which was an high day, and so on the seventeenth moon He rose again from the dead.

11. We must then keep this law of Easter, not to keep the fourteenth day as the day of the Resurrection, but rather as the day of the Passion, or at least one of the next preceding days, because the feast of the Resurrection is kept on the Lord’s day; and on the Lord’s day we cannot fast; for we rightly condemn the Manichæans for their fast upon this day. For it is unbelief in Christ’s Resurrection, to appoint a rule of fasting for the day of the Resurrection, since the Law says that the Passion is to be eaten with bitterness133, that is, with grief, because the Author of Salvation was slain by so great a sacrilege on the part of men; but on the Lord’s day the Prophet teaches us that we should rejoice, saying, This is the day which the Lord hath made: let us rejoice and be glad in it.

12. Therefore it is fit that not only the day of the Passion, but also that of the Resurrection be observed by us, that we may have a day both of bitterness and of joy; fast on the one, on the other be refreshed. Consequently, if the fourteenth moon of the first month fall, as will be the case next time, on the Lord’s day, inasmuch as we ought neither to fast on the Lord’s day, nor on the thirteenth moon which falls on the Sabbath-day to break the fast, which must especially be observed on the day of the Passion, the celebration of Easter must be postponed to the next week. For the fifteenth day of the month follows, on which Christ suffered, and it will be the second day of the week. The third day of the week will be the sixteenth moon, on which our Lord’s Flesh rested in the tomb; and the fourth day of the week will be the seventeenth moon on which our Lord rose again.

13. When therefore these three sacred days run as they do next time into the further week, within which three days He both suffered and rested and rose again, of which three days He says, Destroy this temple, and in three days I will raise it up, what can bring us trouble or doubt? For if it raises a scruple that we do not on the fourteenth moon celebrate the particular day either of His Passion or Resurrection, we may remember that our Lord Himself did not suffer on the fourteenth moon, but on the fifteenth, and on the seventeenth He rose again. But if any are troubled at our passing over the fourteenth moon, which falls upon the Lord’s day, that is the 18th of April, and recommending its celebration on the following Lord’s day, there is this authority for doing so.

14. In times lately past, when the fourteenth moon of the first month fell on the Lord’s day, the solemnity was celebrated on the Lord’s day next ensuing. But in the eighty-ninth year of the Era of Diocletian134, when the fourteenth moon was on the 24th of March, Easter was kept by us on the last day of March. The Alexandrians and Egyptians also, as they wrote themselves, when the fourteenth day of the moon fell on the 28th day of the month Phamenoth, kept Easter on the fifth day of the month Pharmuthi, which is the last day of March, and so agreed with us. Again in the ninety-third year of the Era of Diocletian, when the fourteenth moon fell on the fourteenth day of the month Pharmuthi, which is the 9th of April, and was the Lord’s day, Easter was kept on the Lord’s day, the 21st day of Pharmuthi, or according to us on the 16th of April. Wherefore since we have both reason and precedent, nothing should disturb us upon this head.

15. There is yet this further point that seems to require explanation, that several persons think that we shall be keeping Easter in the second month, whereas it is written, Keep the first month, the month of new fruits. The case however cannot occur that any should keep Easter out of the month of the new fruits, except those who keep the fourteenth moon so strictly to the letter, that they will not celebrate their Easter on any day but that. Moreover the Jews are going to celebrate the approaching Passover in the twelfth and not in the first month, viz. on the 20th of March according to us, but according to the Egyptians on the twenty-fourth day of the month Phamenoth, which is not the first month but the twelfth, for the first month of the Egyptians is called Pharmuthi, and begins on the 27th of March and ends on the 25th of April. Therefore according to the Egyptians we shall keep Easter Sunday in the first month, that is, on the 25th of April, which is the thirtieth day of the month Pharmuthi.

16. Nor do I consider it unreasonable to borrow a precedent for observing the month from the country in which the first Passover was celebrated. For which reason also our predecessors in the ordinance of the Nicene Council thought fit to decide that their cycle of nineteen years should belong to the same month, if one observes it diligently; and they rightly kept the very month of the new fruits, for in Egypt it is in this the first month that the new corn is cut: and this month is the first in respect of the crops of the Egyptians and first according to the Law, but the eighth according to our custom, for the indiction begins in the month of September. The first of April therefore is in the eighth month. But the month begins not according to vulgar usage, but according to the custom of learned men, from the day of the equinox, which is the 21st of March, and ends on the 21st of April. Therefore the days of Easter have been generally kept as much as possible within these thirty-one135 days.

17. But after keeping Easter Sunday six years ago136 on the 21st of April, that is on the thirtieth day of the month according to our reckoning, we have no reason to be distressed if this next time also we are to keep it on the thirtieth day of the month Pharmuthi. If any one think that it is the second month, because Easter Sunday will be on the third day from the completion of the month (but this appears to be completed on the 21st of April) he should consider that the fourteenth moon, which is our object, will fall on the 18th of April and thus within the regular counting of the month. But what the law requires is that the day of the Passion should be kept within the first month, the month of new fruits.

18. The method then is satisfactory as far as the complete course of the moon is concerned, inasmuch as three more days remain to complete the month. Easter then does not pass on into another month, since it will be kept within the same month, that is, the first. But that it is not fit that we should be tied to the letter, not only does the customary method of keeping Easter of itself instruct us, but the Apostle too teaches us, when he says, Christ our Passover is sacrificed. The passage also which has been cited teaches us that we are not to follow the letter, for thus it runs: And thou shalt sacrifice the Passover to the Lord thy God on the fourteenth day of the first month137. He uses the word ‘day’ in the place of ‘moon;’ and so the most skilful according to the law calculate the month by the moon’s course, and since the moon’s course, that is the first day, may begin with more than one of the nones, you perceive that the nones of May do still admit of being reckoned in the first month of the new fruits. Therefore even according to the judgement of the law this is the first month. To conclude, the Greeks call the moon μήνη, owing to which they call the months in Greek μῆνες, and the ordinary usage of foreign nation employs moon in the sense of day.

19. But even the Lessons of the Old Testament shew that different days are to be observed for the Passion and Resurrection: for there it runs, Your lamb shall be without blemish, a male of the first year: ye shall take it out from the sheep or from the goats; and ye shall keep it up until the fourteenth day of the same month, and the whole assembly of the congregation of Israel shall kill it in the evening. And they shall take of the blood, and strike it on the two side posts, and on the upper door post of the house wherein they shall eat it. And they shall eat the flesh in that night, roast with fire, and further on, And ye shall eat it with anxiety138: it is the Lord’s Passover. For I will pass through the land of Egypt this night, and will smite all the first-born in the land of Egypt, both man and beast; and in all the land of Egypt139 will I execute vengeance: I am the Lord. And the blood shall be to you for a token in the houses where ye are; and I will see the blood and I will protect you and the plague of extermination shall not be on you. And I will smite the land of Egypt, And this day shall be unto you for a memorial; and ye shall keep it a feast to the Lord throughout your generations: ye shall keep it a feast by an ordinance for ever.

20. We observe that the day of the Passion is marked out as a fast, for the lamb is to be slain at the evening: though we might understand by evening the last time, according to John who says, Children, it is the last time. But even according to the mystery, it is plain that it was killed in the evening, when darkness immediately took place, and true fasting is to be observed on that day, for thus shall ye eat it with anxiety: but anxiety belongs to those who fast. But on the day of the Resurrection there is the exultation of refreshment and joy, on which day the people appears to have gone out of Egypt, when the first-born of the Egyptians had been killed. And this is shewn more evidently by what follows, wherein the Scripture says, that after the Jews kept the Passover as Moses ordered, It came to pass that at midnight the Lord smote all the first-born in the land of Egypt from the first-born of Pharaoh. And Pharaoh called for Moses and Aaron by night, and said, Rise up, and get you forth from among my people, both ye and the children of Israel, and go serve the Lord. And the Egyptians were urgent upon the people, that they might send them out of the land in haste. Eventually the Israelites went in such manner, that they had not opportunity to leaven their dough, for the Egyptians thrust them out, and would not wait for them to take the preparation they had made for themselves for the way.

21. We have made it clear then that the day of the Resurrection ought to be observed after the day of the Passion, and that this day of the Resurrection ought not to be on the fourteenth moon, but later, as the Old Testament says, because the day of the Resurrection is that on which the people going out of Egypt, after being baptized, as the Apostle says, in the sea and in the cloud, overcame death, receiving spiritual bread, and drinking spiritual drink from the rock: and further that the Lord’s Passion cannot be celebrated on the Lord’s day, and that if the fourteenth moon should fall upon the Lord’s day, that another week ought to be added, as was done in the seventy sixth year140 of the era of Diocletian. For then without any doubt or hesitation on the part of our fathers we celebrated Easter Sunday on the twenty-eighth day of the month Pharmuthi, which is the 23rd of April. And both the course of the moon and the reason of the case concur in recommending this, for next Easter is to be kept on the twenty first moon, for to that day its range has commonly extended.

22. Since therefore so many indications of truth are combined, let us after the example of our fathers celebrate the festival of our general Salvation with joy and exultation, colouring our side posts, between which is the door of the word which the Apostle wishes to be opened unto him, with faith in the Lord’s Passion. Of this door David also says, Set a watch, O Lord, before my mouth; keep the door of my lips, that we may speak of nothing but the Blood of Christ, whereby we have conquered death, whereby we are redeemed. Let the sweet odour of Christ burn in us. To Him let us listen, on Him let us turn the eyes both of mind and body, admiring His works, proclaiming His blessings; over the threshold of our door let the confession of holy Redemption shine resplendent. Let us with fervent spirit keep the holy Feast, in the unleavened bread of sincerity and truth, and singing in pious doctrine with one accord the Glory of the Father and of the Son and the undivided Majesty of the Holy Spirit.

127

The word is ‘Enneacaidecateris.’ Mr. Hensley remarks in his article on Easter, ‘It has been often stated that the Council established a particular cycle, that of nineteen years, but this is a mistake.’

128

‘Nam incipit esse contrarium.’ According to Ducange ‘incipio’ is used in late Latin in the sense of the Greek verb μέλλω, and here, as it would seem, with the force with which that verb is so often used as equivalent to ‘it is likely’ or ‘it is sure’ that such and such is the case: see Lidd. and Scott. μέλλω, ii. 3, 4.

129

An allusion to Virg. Georg., 1, 276.

Ipsa dies alios alio dedit ordine luna Felices operum; quintam fuge, etc.

130

Days immediately following the Kalends, Nones or Ides, considered unlucky by the Romans. See A. Gellius, v. 17. What the ‘Egyptian days’ were is not ascertained.

131

This is the ordinary phrase for the day of the lunar month. See Bright Early Engl. Ch. Hist. p. 195.

132

S. Ambrose’s Latin is ‘mensis novorum.’ The LXX has ἐν μηνὶ τῶν νέων. The Vulgate ‘in mense novarum frugum.’

133

bitter herbs E.T. Ex. xii. 8.

134

The Era of Diocletian was the prevalent one at this time, and till the general adoption of the Christian Era, which did not become established until the 8th Century. See Mr. Hensley’s article ‘Era’ in Dict. of Christ. Antiq. He gives there the rule for reducing the Era of Diocletian, the epoch of which is Aug. 29th A.D. 284, to the Christian Era, viz. to add 283 years and 240 days to the given date of Diocletian’s Era. According to this the Easter of the 89th year of Diocletian would be A.D. 373, and that of the 93rd would be A.D. 377. The ‘times lately past’ would probably refer to A.D. 383, when, as may be seen by the Table, the ‘fourteenth moon’ fell on a Sunday.

135

There is a slight error here. The interval is 32 days, not 31.

136

There is some uncertainty about the reading here. The original reading in the text was ‘biennium,’ and, as this clearly did not agree with the facts the Benedictine Editors adopted a suggestion that ‘biennium’ was a mistaken rendering of a MS. which had ‘vi-ennium.’ But the period of 6 years would not be precise, as the year referred to must be A.D. 379, (see table,) which would be seven years before.

137

The precise words are not found in either of these passages.

138

in haste E.T.

139

against all the gods of Egypt E.T.

140

This would seem to be not quite correct. Mr. Hensley remarks that in A.D. 360. Easter day was on April 23rd but that the ‘fourteenth moon’ of that year was a Monday and not on a Sunday. The question is discussed in Ideler Chronol. vol. II. p. 254–257.

The Letters of St. Ambrose

Letter XXIII¶