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’ cycle[127], 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.
Sidenote: S. Luke xxii. 7–12.
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._
Sidenote: Gal. iv. 10, 11.
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 injurious[128].
Sidenote: Ps. cxviii. 24.
Sidenote: Ib. lxxxix. 36, 37.
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 fifth[129] 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 moon[131] 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_.
Sidenote: S. John xvii. 1.
Sidenote: S. Luke xiii. 32.
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.
Sidenote: Ps. cxix. 126.
Sidenote: Eccl. iii. 1.
Sidenote: Jerem. viii. 7.
Sidenote: Isaiah i. 3.
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.
Sidenote: Isa. xlix. 8.
Sidenote: 2 Cor. vi. 2.
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.
Sidenote: Exod. xiii. 4.
Sidenote: Exod. xii. 2.
Sidenote: Lev. xxiii. 5.
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 fruits_[132]. 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_.
Sidenote: S. John i. 17.
Sidenote: S. Matt. v. 17.
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.
Sidenote: Ps. cxviii. 24.
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 bitterness[133], 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.
Sidenote: S. John ii. 19.
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
Diocletian[134], 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.
Sidenote: Deut. xvi. 1.
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-one[135] days.
17. But after keeping Easter Sunday six years ago[136] 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.
Sidenote: 1 Cor. v. 7.
Sidenote: Exod. xii. 18.
Lev. xxiii. 5.
Num. xxviii. 16.
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 month_[137]. 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.
Sidenote: Exod. xii. 5–8.
Sidenote: Exod. xii. 11–14.
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 anxiety[138]: 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 Egypt[139] 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._
Sidenote: 1 S. John ii. 18.
Sidenote: Exod. xii. 29.
Sidenote: Ib. 31.
Sidenote: Ib. 33.
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.
Sidenote: 1 Cor. x. 2.
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
year[140] 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.
Sidenote: Col. iv. 3.
Sidenote: Ps. cxli. 3.
Sidenote: 1 Cor. v. 8.
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.
LETTER XXIV.
A.D. 387.
S. AMBROSE here reports the result of his second mission to
Maximus in behalf of Justina and her son Valentinian the 2nd.
He had before gone, as he mentions in this letter, immediately
after the murder of Gratian, A.D. 383, and had then, at much
risk to himself, done them good service, and been mainly
instrumental in securing peace, and inducing Maximus to abstain
from invading Italy, and to leave Valentinian in possession
of a share of the Empire. Now it seemed certain that Maximus
was preparing to cross the Alps and deprive Valentinian of his
dominions and probably of his life, and once more Justina and
her son seek the aid of the great Bishop, whom they had so
cruelly persecuted during the peace he had procured for them.
It is very striking to see the persecutors thus reduced to
be suppliants of their victim, and the good Bishop at once
rendering them the service which they sought. He writes this
report while on his way back, and sends it before him, that
Valentinian and his mother might learn the truth at once, and
lose no time in making preparation to meet their danger. He was
commissioned to induce Maximus to maintain peace, and to restore
the body of Gratian for burial at Milan. S. Ambrose was less
successful in this embassy than in the former one, and Justina
and Valentinian had to escape to the East and put themselves
under the protection of Theodosius, who took up arms in their
behalf, and marched to the West, defeated and captured Maximus
at Aquileia, and had him put to death, and so restored
Valentinian to the Empire of all the West, A.D. 388.
S. Ambrose cannot have started on his mission till after Easter,
as this was the year in which he baptized S. Augustine.