Quartodeciman

Easter on the fourteenth day of the moon, whatever day of the week that might be, following therein the tradition which he claimed to have derived from St. John the Apostle, came to Rome c. 150 about this very question, but could not be persuaded by Pope Anicetus to relinquish his Quartodeciman observance.

The Catholic Encyclopedia, Volume 5: Diocese-Fathers of Mercy 1840-1916 1913

Quartodeciman practice; nevertheless the Ephesian Church soon conformed in this particular to the practice of all the other

The Catholic Encyclopedia, Volume 5: Diocese-Fathers of Mercy 1840-1916 1913

Colman at the Synod of Whitby evidently had some vague memory of the long extinct Quartodeciman controversy in his mind when he claimed an

The Catholic Encyclopedia, Volume 3: Brownson-Clairvaux 1840-1916 1913

Ephesian origin for his Easter, and St. Wilfrid rightly pointed out that the essence of the Quartodeciman rule was that Easter might be kept on any day of the week, whereas the Celts kept theirs on Sunday only.

The Catholic Encyclopedia, Volume 3: Brownson-Clairvaux 1840-1916 1913

Western method of keeping Easter on the Sunday after the fourteenth day of the moon should be adopted throughout the Church, believing no doubt that this mode fitted in better with the historical facts and wishing to give a lasting proof that the Jewish Passover was not, as the Quartodeciman heretics believed, an ordinance of Christianity.

The Catholic Encyclopedia, Volume 5: Diocese-Fathers of Mercy 1840-1916 1913

Nevertheless he was not debarred from communion with the Roman Church, and St. Irenaeus, while condemning the Quartodeciman practice, nevertheless reproaches

The Catholic Encyclopedia, Volume 5: Diocese-Fathers of Mercy 1840-1916 1913

Quartodeciman controversies, and this was afterwards developed more highly still in the great Christological controversies and in the dispute with

The Mission and Expansion of Christianity in the First Three Centuries 1851-1930 1908

Eusebius, it is true, preserves some very meagre fragments [244: 2]; but in these not a single writer on either side in the Quartodeciman controversy is mentioned, not even Melito.

Essays on the work entitled "Supernatural Religion" Joseph Barber Lightfoot 1858

He elsewhere asserts very decidedly (without however giving reasons) that the Quartodeciman controversy turned on the point whether the 14th Nisan was the day of the Last Supper or the day of the Crucifixion, the

Essays on the work entitled "Supernatural Religion" Joseph Barber Lightfoot 1858

I will hand over this difficulty to those who share our author's views on the point at issue in the Quartodeciman controversy.

Essays on the work entitled "Supernatural Religion" Joseph Barber Lightfoot 1858