THE DETERMINATION OF EASTER DAY. 



109 



which tin 1 Paschal Lamb was sacrificed. It is well known that 

 there is an apparent discrepancy between the accounts given in 

 the Synoptic Gospels and the account given in the Fourth 

 Gospel as to the day on which the Crucifixion took place : 

 whether it was the First Day of the Passover (Nisan 15), 

 or the preceding day (Nisan 14). It is suggested that 

 — assuming Nisan 14 to have fallen on a Thursday in that 

 year — an explanation of the apparent discrepancy may be 

 found in the observance or non-observance of the Kabbinica] 

 rule as to Friday by different sections of the Jewish people 

 (for instance the "rulers," and the "common people") at 

 the time with which we are concerned. On the other hand, 

 ilic assumption that Nisan 14 fell on a Friday — supported as 

 it is by the astronomical calculations referred to above — accords 

 with the Johannine account. It may be remarked, too, that the 

 trend of modern opinion on the subject appears to be setting in 

 favour of the date Nisan 14, rather than Nisan 15, as the 

 day of the Crucifixion. This is, of course, quite independent of 

 any considerations of an astronomical character, and is, alter 

 all, but a return to the view of the matter that was entertained 

 by early Christian writers generally. 



But the lengthy explanations given in this paper may 

 reasonably be held to be a strong argument in favour of 

 a fixed Easter — a subject that has been again brought to 

 our notice during recent years. And really there is a 

 good deal to be said in favour of the practical convenience 

 of the proposal, quite independently of the complications 

 involved in the determination of the fourteenth day of a 

 certain artificial moon. Without having the least sympathy 

 with the changes in the week and in the month that have been 

 proposed, we may heartily agree that Easter Day should be a 

 Sunday in a fixed week. But it would be undoubtedly a break- 

 ing away from the system that has been handed down to us 

 from the early days of the Christian Church, and the prejudices 

 of those who look with dislike on all such changes would have 

 to be overcome. Practical unanimity between Christians of all 

 denominations, and of all nations and languages, would be very 

 desirable, and very difficult to secure. But any independent 

 action that would tend to our insular isolation in such a matter 

 would be deplorable. It is stated that the late Pope (Pius X.) 

 was prepared to give his favourable consideration to the project. 

 The authorities of the Orthodox Church do not appear to have 

 expressed their views on the matter. But if the proposal ever 

 comes within the range of practical politics it may be urged, 



