The early Christian feast of Passover (Gr. Pascha) or Easter (cf. Acts 12:4) is the holy feast day celebrating Christ’s resurrection. The early Church believed Pascha to be the Christian fulfillment of the Jewish feast of Passover.

The Quartodeciman controversy related to the question of whether to celebrate Pascha on Sunday (the first day of the week), or on Jewish Passover, the 14th of the Jewish month of Nisan, no matter what day of the week it fell on. Hence these Christians came to be known as Quartodecimans (i.e., the “Fourteeners”).

ST. MELITO: When Servilius Paulus was proconsul of Asia, at the time that Sagaris suffered martyrdom, there arose a great controversy at Laodicea concerning the time of the celebration of the Passover, which on that occasion had happened to fall at the proper season; and this treatise was then written. On Pascha, (ANF 8.758).

ST. IRENAEUS: [On the disagreement in Asia about the celebration of Pascha:] For the controversy is not merely as regards the day, but also as regards the form itself of the fast. For some consider themselves bound to fast one day, others two days, others still more, while others do so during forty: the daily and the nightly hours they measure out together as their fasting day. And this variety among the observers of the fasts had not its origin in our time, but long before in that of our predecessors, some of whom probably, being not very accurate in their observance of it, handed down to posterity the custom as it had, through simplicity or private fancy, been introduced among them. And yet nevertheless all these lived in peace one with another, and we also keep peace together.

Thus, in fact, the difference in observing the fast establishes the harmony of our common faith. And the presbyters preceding Soter in the government of the Church which you now rule—I mean, Anicetus and Pius, Hyginus and Telesphorus, and Sixtus—did neither themselves observe it after that fashion, nor permit those with them to do so. Notwithstanding this, those who did not keep the feast in this way were peacefully disposed towards those who came to them from other dioceses in which it was so observed although such observance was felt in more decided contrariety as presented to those who did not fall in with it; and none were ever cast out of the Church for this matter.

On the contrary, those presbyters who preceded you, and who did not observe this custom, sent the Eucharist to those of other dioceses who did observe it. And when the blessed Polycarp was sojourning in Rome in the time of Anicetus, although a slight controversy had arisen among them as to certain other points, they were at once well inclined towards each other with regard to the matter in hand, not willing that any quarrel should arise between them upon this head. For neither could Anicetus persuade Polycarp to forego the observance in his own way, inasmuch as these things had been always so observed by John the disciple of our Lord, and by other apostles with whom he had been conversant; nor, on the other hand, could Polycarp succeed in persuading Anicetus to keep the observance in his way, for he maintained that he was bound to adhere to the usage of the presbyters who preceded him. And in this state of affairs they held fellowship with each other; and Anicetus conceded to Polycarp in the Church the celebration of the Eucharist, by way of showing him respect; so that they parted in peace one from the other, maintaining peace with the whole Church, both those who did observe this custom and those who did not. Fragment 3 (ANF 1.568-569).

ST. THEOPHILUS OF CAESAREA: Endeavor also to send abroad copies of our epistle among all the churches, so that those who easily deceive their own souls may not be able to lay the blame on us. We would have you know, too, that in Alexandria also they observe the festival on the same day as ourselves. For the Paschal letters are sent from us to them, and from them to us: so that we observe the holy day in unison and together. Epistle on the Question of the Passover, Written in the Name of the Synod of Caesarea (ANF 8.774).

ST. POLYCRATES: We therefore celebrate the day according to usage, inviolably, neither adding anything to nor taking anything from it, for in Asia lie the remains of the great – est saints of those who shall rise again on the day of the Lord, when he shall come in majesty from heaven and shall quicken all the saints, I mean Philip one of the twelve apostles who sleeps at Hierapolis and his two daughters who were virgins until their death and another daughter of his who died at Ephesus full of the Holy Spirit. And John too, who lay on Our Lord’s breast and was his high priest carrying the golden frontlet on his forehead, both martyr and doctor, fell asleep at Ephesus and Polycarp bishop and martyr died at Smyrna. Thraseas of Eumenia also, bishop and martyr, rests in the same Smyrna. What need is there of mentioning Sagaris, bishop and martyr, who sleeps in Laodicea and the blessed Papyrus and Melito, eunuch in the Holy Spirit, who, ever serving the Lord, was laid to rest in Sardis and there awaits his resurrection at Christ’s advent. These all observed the day of the Passover on the fourteenth of the month, in nowise departing from the evangelical tradition and following the ecclesiastical canon. I also, Polycrates, the least of all your servants, according to the doctrine of my relatives which I also have followed (for there were seven of my relatives bishops indeed and I the eighth) have always celebrated the Passover when the Jewish people celebrated the putting away of the leaven. And so brethren being sixty-five years old in the Lord and instructed by many brethren from all parts of the world, and having searched all the Scriptures, I will not fear those who threaten us, for my predecessors said “It is fitting to obey God rather than men.” Quoted in St. Jerome, Lives of Illustrious Men, chap. 45 (NPNF2 3.372).

TERTULLIAN: We count fasting or kneeling in worship on the Lord’s day [Sunday] to be unlawful. We rejoice in the same privilege also from Pascha to Pentecost. The Chaplet, 3 (ANF 3.94).

TERTULLIAN: But if there is a new creation in Christ, our solemnities too will be bound to be new: else, if the apostle has erased all devotion absolutely “of seasons, and days, and months, and years,” why do we celebrate the passover by anannual rotation in the first month? On Fasting, 14 (ANF 4.112).

DIDASCALIA APOSTOLORUM: Whatever day, then, the Fourteenth of the Pascha falls, so keep it; for neither the month nor the day squares with the same season every year, but is variable. When therefore that People keeps the Passover, do you fast; and be careful to per- form your vigil within their feast of unleavened bread. But on the first day of the week make good cheer at all times; for he is guilty of sin, whosoever afflicts his soul on the first of the week. And hence it is not lawful, apart from the Pascha, for any- one to fast during those three hours of the night between the Sabbath and the first of the week, because that night belongs to the first of the week; but in the Pascha alone you are to fast these three hours of that night, being assembled together, you who are Christians, in the Lord. Didascalia Apostolorum, 21, tr. R. Hugh Connolly (Oxford: Clarendon Press, 1929).

ORIGEN: If it be objected to us on this subject that we ourselves are accustomed to observe certain days, as for example the Lord’s day [Sunday], the Preparation [Friday], the Passover, or Pentecost, I have to answer, that to the perfect Christian, who is ever in his thoughts, words, and deeds serving his natural Lord, God the Word, all his days are the Lord’s, and he is always keeping the Lord’s day. He also who is unceasingly preparing himself for the true life, and abstaining from the pleasures of this life which lead astray so many,—who is not indulging the lust of the flesh, but “keeping under his body, and bringing it into subjection,”—such a one is always keeping Preparation-day. Again, he who considers that “Christ our Passover was sacrificed for us,” and that it is his duty to keep the feast by eating of the flesh of the Word, never ceases to keep the paschal feast; for the pascha means a “passover,” and he is ever striving in all his thoughts, words, and deeds, to pass over from the things of this life to God, and is hastening towards the city of God. And, finally, he who can truly say, “We are risen with Christ,” and “He has exalted us, and made us to sit with Him in heavenly places in Christ,” is always living in the season of Pentecost; and most of all, when going up to the upper chamber, like the apostles of Jesus, he gives himself to supplication and prayer, that he may become worthy of receiving “the mighty wind rushing from heaven,” which is powerful to destroy sin and its fruits among men, and worthy of having some share of the tongue of fire which God sends. Against Celsus, 8.4 (ANF 4.647-648).

ST. FIRMILIAN: But that they who are at Rome do not observe those things in all cases which are handed down from the beginning, and vainly pretend the authority of the apostles;2925 any one may know also from the fact, that concerning the celebration of Easter, and concerning many other sacraments of divine matters, he may see that there are some diversities among them, and that all things are not observed among them alike, which are observed at Jerusalem, just as in very many other provinces also many things are varied because of the difference of the places and names.2926 And yet on this account there is no departure at all from the peace and unity of the Catholic Church, such as Stephen has now dared to make; breaking the peace against you, which his predecessors have always kept with you in mutual love and honour, even herein defaming Peter and Paul the blessed apostles, as if the very men delivered this who in their epistles execrated heretics, and warned us to avoid them. Whence it appears that this tradition is of men which maintains heretics, and asserts that they have baptism, which belongs to the Church alone. Epistle 74 (ANF 5.391).

ST. DIONYSIUS OF ALEXANDRIA: When the Paschal fast is to be broken depends on the precise hour of our Savior’s resurrection, and this was not certainly to be known from the four Evangelists; therefore they who have not fasted the Monday, Tuesday, Wednesday, and Thursday before Easter, do no great thing if they fast the Friday and Saturday, and so till past three on Easter morning. But they who have fasted the whole six days, are not to be blamed if they break their fast after midnight. Some do not fast any of these days. . . .

They that can contain and are aged ought to judge for themselves. They have heard St. Paul say; that they should “for a time give themselves to prayer, and then come together again.” To Basilides the Bishop, cans. 1, 3 (NPNF-2 14.600).

ST. ANATOLIUS OF ALEXANDRIA: But our predecessors, men most learned in the books of the Hebrews and Greeks,—I mean Isidore and Jerome and Clement,—although they have noted similar beginnings for the months just as they differ also in language, have, nevertheless, come harmoniously to one and the same most exact reckoning of Easter, day and month and season meeting in accord with the highest honor for the Lord’s resurrection. But Origen also … has published in a very elegant manner a little book on Easter. And in this book, while declaring, with respect to the day of Easter, that attention must be given not only to the course of the moon and the transit of the equinox, but also to the passage (transcensum) of the sun, which removes every foul ambush and offense of all darkness, and brings on the advent of light and the power and inspiration of the elements of the whole world, he speaks thus: In the (matter of the) day of Easter, he remarks, I do not say that it is to be observed that the Lord’s day should be found, and the seven days of the moon which are to elapse, but that the sun should pass that division, to wit, between light and darkness, constituted in an equality by the dispensation of the Lord at the beginning of the world; and that, from one hour to two hours, from two to three, from three to four, from four to five, from five to six hours, while the light is increasing in the ascent of the sun, the darkness should decrease….and the addition of the twentieth number being com- pleted, twelve parts should be supplied in one and the same day. But if I should have attempted to add any little drop of mine after the exuberant streams of the eloquence and science of some, what else should there be to believe but that it should be ascribed by all to ostentation, and, to speak more truly, to madness, did not the assistance of your promised prayers animate us for a little? For we believe that nothing is impossible to your power of prayer, and to your faith. Strengthened, therefore, by this confidence, we shall set bashfulness aside, and shall enter this most deep and unforeseen sea of the obscurest calculation, in which swelling questions and problems surge around us on all sides. The Paschal Canon of Anatolius of Alexandria, 1 (ANF 1.146).

ST. ANATOLIUS OF ALEXANDRIA: To us, however, with whom it is impossible for all these things to come aptly at one and the same time, namely, the moon’s fourteenth, and the Lord’s day, and the passing of the equinox, and whom the obligation of the Lord’s resurrection binds to keep the Paschal festival on the Lord’s day, it is granted that we may extend the beginning of our celebration even to the moon’s twentieth. The Paschal Canon of Anatolius of Alexandria, 7 (ANF 1.148).

ST. ANATOLIUS OF ALEXANDRIA: But nothing was difficult to them with whom it was lawful to celebrate the Passover on any day when the fourteenth of the moon happened after the equinox. Following their example up to the present time all the bishops of Asia—as themselves also receiving the rule from an unimpeachable authority, to wit, the evangelist John, who leant on the Lord’s breast, and drank in instructions spiritual without doubt—were in the way of celebrating the Paschal feast, without question, every year, whenever the fourteenth day of the moon had come, and the lamb was sacrificed by the Jews after the equinox was past; not acquiescing, so far as regards this matter, with the authority of some, namely, the successors of Peter and Paul, who have taught all the churches in which they sowed the spiritual seeds of the Gospel, that the solemn festival of the resurrection of the Lord can be celebrated only on the Lord’s day. Whence, also, a certain contention broke out between the successors of these, namely, Victor, at that time bishop of the city of Rome, and Polycrates, who then appeared to hold the primacy among the bishops of Asia. And this contention was adjusted most rightfully by Irenæus, at that time president of a part of Gaul, so that both parties kept by their own order, and did not decline from the original custom of antiquity. The one party, indeed, kept the Paschal day on the fourteenth day of the first month, according to the Gospel, as they thought, adding nothing of an extraneous kind, but keeping through all things the rule of faith. And the other party, passing the day of the Lord’s Passion as one replete with sadness and grief, hold that it should not be lawful to celebrate the Lord’s mystery of the Passover at any other time but on the Lord’s day, on which the resurrection of the Lord from death took place, and on which rose also for us the cause of everlasting joy. For it is one thing to act in accordance with the precept given by the apostle, yea, by the Lord Himself, and be sad with the sad, and suffer with him that suffers by the cross, His own word being: “My soul is exceeding sorrowful, even unto death;” and it is another thing to rejoice with the victor as he triumphs over an ancient enemy, and exults with the highest triumph over a conquered adversary, as He Himself also says: “Rejoice with Me; for I have found the sheep which I had lost.” The Paschal Canon of Anatolius of Alexandria , 10 (ANF 6.148-149).

ST. ANATOLIUS OF ALEXANDRIA: The one party, indeed, kept the Paschal day on the fourteenth day of the first month, according to the Gospel, as they thought, adding nothing of an extraneous kind, but keeping through all things the rule of faith. And the other party, passing the day of the Lord’s Passion as one replete with sadness and grief, hold that it should not be lawful to celebrate the Lord’s mystery of the Passover at any other time but on the Lord’s day, on which the resurrection of the Lord from death took place, and on which rose also for us the cause of everlasting joy. The Paschal Canon of Anatolius of Alexandria, 10 (ANF 6.149).

ST. ANATOLIUS OF ALEXANDRIA: And hence we maintain that those have contracted no guilt1185 before the tribunal of Christ, who have held that the beginning of the Paschal festival ought to be extended to this day. And this, too, the most especially, as we are pressed by three difficulties, namely, that we should keep the solemn festival of the Passover on the Lord’s day, and after the equinox, and yet not beyond the limit of the moon’s twentieth day. The Paschal Canon of Anatolius of Alexandria, 11 (ANF 6.149).

APOSTOLIC CONSTITUTIONS: It is therefore your duty, brethren, who are redeemed by the precious blood of Christ, to observe the days of the passover exactly, with all care, after the vernal equinox, lest ye be obliged to keep the memorial of the one passion twice in a year. Keep it once only in a year for Him that died but once.

Do not you yourselves compute, but keep it when your brethren of the circumcision do so: keep it together with them; and if they err in their computation, be not you concerned. Keep your nights of watching in the middle of the days of unleavened bread. And when the Jews are feasting, do you fast and wail over them, because an the day of their feast they crucified Christ; and while they are lamenting and eating unleavened bread in bitterness, do you feast.994 But no longer be careful to keep the feast with the Jews, for we have now no communion with them; for they have been led astray in regard to the calculation itself, which they think they accomplish perfectly, that they may be led astray on every hand, and be fenced off from the truth. But do you observe carefully the vernal equinox, which occurs on the twenty- second of the twelfth month, which is Dystros (March), observing carefully until the twenty- first of the moon, lest the fourteenth of the moon shall fall on another week, and an error being committed, you should through ignorance celebrate the passover twice in the year, or celebrate the day of the resurrection of our Lord on any other day than a Sunday. Apostolic Constitutions, 5.3.17 (ANF 7.447).