This year, astronomical Easter falls on April 16, and everything would seem to be true except for the ecumenical aspect - Catholics this year also celebrate April 16, and the Jews are in full swing with Passover. (see calendar) therefore, from the point of view of piety, zeal for the faith and Easter Chastity - Orthodox Easter should be rescheduled to April 23.
Canons of the Orthodox Church:
Rule 1 Council of Antioch 341
All those who dare to violate the definition of the holy and great council in Nicaea, which took place in the presence of the most pious and most God-loving Tsar Constantine, on the holy feast of the saving Easter, let them be excommunicated and rejected from the church, if they continue to curiously rebel against the good establishment. And this is said about the laity. If any of the heads of the church, a bishop or a presbyter, or a deacon, after this definition, dares to corrupt people, and to indignate the churches, to stand apart and celebrate Easter with the Jews: the Holy Council from now on condemns such a person to be alien to the church, as if he had become not only the guilt of sin for himself, but also the guilt of disorder and corruption of many. And not only do the council exclude such people from the priesthood, but also all those who dare to be in communion with them, after their expulsion from the priesthood. Those expelled are also deprived of external honor, which they were partakers of according to the holy rule and God's priesthood.
(Ap. 7, 64, 70, 71; II ecum. 7; trul. 11; Laod. 7, 37, 38; Carth. 34, 51, 73, 106).
In the West, and especially in the Roman Church, at one time the custom was established to celebrate this holiday on the first Sunday (die Dominico, χυριαχή ήμερα) after the fourteenth day of the same first month. (Editor's note: As we see, most local churches gathered to celebrate Easter on April 16, reviving the Roman custom that was abolished by the First Ecumenical Council)
The Christians of Asia Minor, referring to the Apostle John, Philip and some of the Apostolic disciples, believed that, following the example of Christ, when He celebrated Easter with His disciples, they should also observe the remembrance of His death on the same day ( πάσχα σταυρώσιμον ), and in the same way as Christ did. (Editor’s note: This line is addressed to those who are keen on historical realism) For this purpose, they organized a special supper, which they connected with the Lord’s Supper, and did this at the time when the Jews celebrated their Passover, i.e. on the 14th day of the first month, and the fast of Passion Week was interrupted at this time. (editor's note: this practice was condemned as heresy)
Based on the 7th Apostolic Canon, it was decided that Christian Easter should not be celebrated on the day when the Jews celebrate their Easter. Further, on the basis of the New Testament teaching on the seventh day, it was decided that Christian Easter should always be celebrated on Sunday. Finally, it was decided that the first full moon after the vernal equinox should always serve to indicate the time of year in which Christian Easter should be celebrated. Based on all this, the following decision was announced: 1) Christian Easter should be celebrated by everyone on a Sunday, 2) this resurrection should occur after the first full moon occurring after the spring equinox. 3) If it happens that the Jewish Easter falls on the same Sunday, then the Christian Easter should be celebrated on the following Sunday.
Matthew Vlastar
“Concerning our Easter, it is necessary to pay attention to four decrees, of which two are contained in the Apostolic Rule, and two originate from unwritten tradition. First, we should celebrate Easter after the spring equinox ( μετά ισημερίαν έαρινήν ), the second is not to celebrate it together with the Jews on the same day; third - not just after the equinox, but after the first full moon, which will occur after the equinox ( μετά την πρώτην μετ᾿ ισημερίαν πανσέληνον ), and the fourth - after the full moon, not otherwise than on the first day of the week." This decision of the Council of Nicea became binding for the entire church, and our Orthodox Church is now guided by it.
Divine law (νόμος θείος) commands to completely leave this month and move to the full moon of another month, aligning with it the day of Christian Easter, so as not to celebrate at the same time as the Jews, but to purify and free our Passover from Jewish celebrations - this happened and is happening now, so that there is a long period of time between our Passover and the Jewish Passover.
Rule 7 of the Holy Apostles
If anyone, a bishop, or a presbyter, or a deacon, celebrates the holy day of Easter before the vernal equinox with the Jews, let him be expelled from the sacred rank.
(Ap. 64, 70, 71; Trul. 11; Antioch. 1; Laod. 37, 38; Carth. 51, 73, 106).
Holy Confessor Nikodim Milash:
First of all, this rule indicates astronomical moment to determine the day on which Christians should celebrate the Resurrection of Christ, taking the vernal equinox as the measure, and then prescribes, so that the celebration of the Resurrection never coincides with the time the Jews celebrated their Passover. The same is prescribed by the Apostolic Decrees (V, 17).
To indicate the difference between the Old Testament and New Testament Easter, which have nothing in common with each other, and to eliminate any commonality in sacred rites between Christians and Jews, moreover, in order to condemn the custom that penetrated from the Ebionites and to some Orthodox priests, the rule orders everyone to observe the vernal equinox and only after it to celebrate the remembrance of Christ’s Resurrection, and by no means not with the Jews.
Zonara. Some people consider the spring equinox to be March 25, while others consider it to be April 25. And I think that the rule says neither one nor the other. For more often Easter is celebrated before April 25, and sometimes it is celebrated before March 25, so that (if the spring equinox is understood in this way) it will happen that Easter is not celebrated in accordance with this rule. So it seems that the venerable apostles call something else the vernal equinox. And the whole commandment of this rule is as follows: Christians should not celebrate Easter with the Jews, that is, not on the same day as them; for their non-holiday feast must precede, and then our Passover must be celebrated. A clergyman who does not do this must be deposed. The Council of Antioch also defined it in the first rule, saying that the definition of the celebration of Easter is the definition of the First Council of Nicea, although there is no such rule in the rules of the Council of Nicea.
Aristen.He who celebrates the Passover with the Jews is erupted. Clear.
Slavic helmsman.Jews don't celebrate. Who is a bishop, or presbyter, or deacon? the holy day of Easter, which the Jews celebrate ahead of time, so that it may be erupted. It's reasonable to eat.
Rule 70 of the Holy Apostles
If anyone, a bishop, or a presbyter, or a deacon, or in general from the list of clergy, fasts with the Jews, or celebrates with them, or accepts from them the gifts of their holidays, such as unleavened bread, or something similar; let him be cast out. If he is a layman: let him be excommunicated.
(Ap. 7, 64, 71; Trul. 11; Antioch. 1; Laod. 29, 37, 38; Carth. 51, 73, 106).
Holy Confessor Nikodim Milash:
Religious communication between Christians and Jews was already prohibited by the 7th and 64th Apostles. rules. This rule confirms this prohibition with the threat of expulsion from the priesthood of clergy and clergy, and excommunication from holy communion of the laity who dared to observe Jewish fasts, celebrate their holidays or accept festive Jewish gifts. The Apostles strictly forbade this, as well as any religious communication with Jews in general, in their epistles, and the Apostolic Canons only express this prohibition in the form of a law.
(Editor’s note: As you can see, this rule does not speak about Easter alone, but about the fact that it is unacceptable to celebrate with the Jews and accept gifts from them)
This rule condemns mainly religious indifference, which was observed not only among some faithful, but also among clergy. Without completely deviating from their beliefs, they showed some kind of unjustified tolerance in relation to Jewish religious institutions, and at the same time indifference in relation to their religious precepts, and because of this, they fasted with the Jews, celebrated their holidays and, according to them Jewish custom, they shared their holiday gifts with them (Esph. 9 :19, 22). By doing this, they, as Zonara says in his interpretation of this rule, although they did not perhaps share the beliefs of the Jews, nevertheless gave rise to temptation and aroused suspicion against themselves as adherents of Jewish rites; in addition, they themselves were defiled by such communication with the Jews, to whom God, even before the Murder of Christ, said through the prophet: “ lawlessness - and celebration!... and my soul hates your holidays"(Isa. 1 :14) 306 . Regarding the acceptance by Christians of Jewish holiday gifts, and especially unleavened bread, Balsamon, in his interpretation of this rule, notes that many, on the basis of this rule, denounce those who perform the mystical sacrifice on unleavened bread; for if those who only ate unleavened bread during the Jewish holidays are subject to expulsion and excommunication, then what condemnation and punishment should be subject to those who partake of unleavened bread as the body of the Lord, or, like the Jews, who celebrate the Passover on unleavened bread? 307. (Editor's note: Attention!!! We are talking about ecumenical activities and punishments for them!)
Zonara. If the one who prays together with someone deprived of fellowship, or with someone who has been cast out, according to previously written rules, is under penance; then he who celebrates with the Jews, or who fasts with them, or who receives from them some purity of their holidays (people who are not excommunicated and deprived of fellowship, but Christ-killers and removed from the society of believers, or better yet, damned people) in any way is not worthy - the initiate of eruption, and the layman of excommunication ? For he is such, although he is not of one mind with them; but it gives many people cause for temptation and suspicion against themselves, as if they were giving honor to Jewish rites. And at the same time, it seems that he is defiled by community with those to whom God, before the murder of Christ, through the prophet said: my soul hates fasting and idleness and your holidays (Isaiah 1:14).
And the 29th canon of the Council of Laodicea determines that a Christian should not celebrate on Saturday, and the Judaizers, says, shall be anathema. And the 71st rule of the Council of Carthage prohibits celebrating and feasting with Greeks. Valsamon. The Holy Apostles, having determined in other rules what should happen to those who pray with heretics, or with the excommunicated, now command those who fast with the Jews, or those who receive the unleavened bread of their feasts, or other gifts, to cast out the clergy, and to excommunicate the laity. But do not say that these are Judaizers, as if they were of the same mind with the Jews: for such people will certainly be subjected not only to expulsion or excommunication, but to complete deprivation of communion, as the 29th canon of the Council of Laodicea also commands. But say that such people are Orthodox, but they despise church traditions and live carelessly; and therefore they are punished more leniently, as those who cause temptation. For therefore, we, who both believe and do not agree with the Jews and other heretics, without a doubt allow fasting when they fast, perhaps for the sake of the threat of Nineveh, or for their other imaginary reasons. And from the fact that those who receive the gifts of their holidays from the Jews, that is, unleavened bread and so on, are cast out and excommunicated, many conclude that those who make the mystical sacrifice on unleavened bread are exposed by this: for, they say, if one eating the unleavened bread of the Jewish holidays exposes them to cast out and excommunication; then their communion is as the work of the Lord and celebrating the Passover on them, like the Jews - which one will not be subject to condemnation and punishment?
Slavic helmsman. So, take note of this rule and look for the 71st rule of the Council of Carthage. If any bishop, or presbyter, or deacon, or any member of the priestly rank, fasts with the Jews, or celebrates with them
, or accepts part of the unleavened bread from them on the day of their festival, or creates such a thing and let it be erupted. A worldly man, let him leave.
If a Christian brings oil to a pagan temple, or to a Jewish synagogue, on their holidays, or lights a candle, he will be excommunicated from church communion.
(Ap. 7, 64, 70; Trul. 11, 94; Ankyr. 7, 24; Antioch. 1; Laodice. 29, 37, 38, 39; Carth. 21).
Holy Confessor Nikodim Milash:
This rule is an addition to the 70th Ap. rule. The Apostle Paul clearly preaches that righteousness cannot have anything in common with iniquity, light with darkness, or the faithful with the unfaithful (2 Cor. 6 :14, 15). Enough has already been said about the condemnation of religious communication between Christians and Jews in the interpretations of the 7th, 64th and 70th Apostles. rules If a Christian does not dare to have any religious communication with the Jews, who, in any case, revere Moses and the prophets and who are members of the Old Testament church, then even more so he should not have the slightest communication with pagans who do not know God. Because of this, this rule prescribes the deprivation of church communion of every Christian who comes with religious offerings to places called sanctuaries by the pagans, and who gives oil and candles as a sign of reverence on the days of pagan holidays. The pagan temple, not to mention the religious teaching preached in it, which had nothing in common with Christian teaching, was, moreover, the focus of everything most immoral that one could imagine.
(Editor's note: Attention!!! We are talking about ecumenical activities and punishments for them!)
Zonara.“Let him be excommunicated from church communion,” for he does the offering of oil and lighting of lights because that honors the customs of the Jews, or pagans. And if their worship honors; then he must think that he thinks the same way as them.
Aristen. Rule 70. Excommunicate a layman who practices Judaism or thinks in agreement with the pagans. Rule 71: Cast out the cleric. One who thinks in agreement with the Jews and fasts or celebrates with them, if he is a cleric, he is expelled, and if he is a layman, he is excommunicated.
And the 29th canon of the Council of Laodicea determines that a Christian should not celebrate on Saturday, and the Judaizers, says, shall be anathema. And the 71st rule of the Council of Carthage prohibits celebrating and feasting with Greeks. Elsewhere it is said that there is no fellowship between the faithful and the infidel ( 2 Cor. 6:14,15). Therefore, the present rule says that the Christian is subject to excommunication who celebrates with any infidel, or lights oil or a lamp in their false worship; because he is considered to be of one mind with the infidels. According to this rule, such a person is punished more leniently, but according to others he is subject to more severe punishments.
Slavic helmsman. If a Christian brings oil to a Jewish congregation, or to a heretical church, or to a trash house on their feast day, or burns a censer, or burns a candle, he will be excommunicated.
37 Rule of the Council of Laodicea 364
One should not accept holiday gifts sent from Jews or heretics, nor should one celebrate with them.
(64 Ap, 70, 71,.. Trul 11;. Ankir 9;. Laod 6, 9, 29, 38, 84, 88, 89).
38 Rule of the Council of Laodicea 364
You must not accept unleavened bread from the Jews, or partake of their wickedness.
(7 Ap, 64, 70, 71,.. Trul 11;. Anchir 9;. Laod 6, 9, 29, 33, 34, 37, 39).
There is nothing to interpret here, and everything is clear. Celebrating Passover during Jewish celebrations, that is, Passover, is what it means partake of their wickedness.
Spoiler
Original:
None of those belonging to the sacred rank, or of the laity, should at all eat unleavened bread given by the Jews, or enter into fellowship with them, or call on them when sick, and accept medicine from them, or wash with them in baths. If anyone dares to do this, then let the cleric be deposed, and the layman be excommunicated.
Translation of the Acts of the Ecumenical Councils: No one who is in holy orders or lay people should eat unleavened bread from the Jews, or enter into fellowship with them, or take medicine for them, or wash with them in the bathhouse. If anyone dares to do this, then if he is a cleric, let him be deposed, and if he is a layman, let him be excommunicated.
Interpretation of Zonara: And the seventieth rule of the holy Apostles determines not to celebrate with the Jews and not to accept from them any gifts from their holidays; and this rule does not allow one to enter into communication with them, that is, friendship, nor the sick to be treated by them, nor even to wash with them. And the 32nd canon of the Council of Laodicea prohibits accepting the blessing of heretics, and the 37th and 38th canons of the same council say that one should not accept holiday gifts sent from Jews or heretics, nor celebrate with them, or accept unleavened bread and partake their wickedness. And this rule adds punishment to those who violate this definition, namely those in the clergy - ejection, and the laity - excommunication.
Interpretation of Balsamon: Wanting us not to have any communication with the Jews, the divine fathers determine that we should not celebrate with them, not accept or eat the unleavened bread they have there, not be treated by them, or wash with them; and those who do contrary to this are ordered to be thrown out, if they are clergy, and the laity to be excommunicated. Look for the Laodicean Council, rules 31, 32, 37 and 38, and the Holy Apostles, rule 70 and interpretation on it. And let no one say that we are forbidden to eat those unleavened breads that are distributed by heretics, but it is not forbidden to make a sacrifice on unleavened bread, or simply to eat unleavened bread, because we also indifferently eat the so-called unleavened bread; for whoever says this must hear that it is forbidden not to eat unleavened bread, but to celebrate with unleavened bread according to the custom of the Jews. And what holiday is greater than the bloodless sacrifice that our Lord Jesus Christ gave us during his death and the celebration of Easter? And that it did not even occur to the holy fathers that we should celebrate with unleavened bread, as is the case among the Jews, who were ordered to celebrate the Passover with a lamb, unleavened bread and bitter herbs, this is clear from the fact that they abolished all Jewish celebrations. Note this rule for the Latins who celebrate with unleavened bread, and for those who are treated by Jews and heretics; for all such are condemned to excommunication. Note the teaching of this rule regarding unleavened bread, and that those who are treated by Jews or other heretics are punished.
Synopsis: The unleavened bread of the Jews must be rejected; and whoever calls on them as doctors, or washes together, is subject to eruption. Aristin's interpretation of the text of the Synopsis: Christians have no communication with Jews. Therefore, whoever is found to eat their unleavened bread, or call upon them for healing, or wash with them, or communicate with them in any other way, he, if a cleric, must be subject to ejection, and if a layman, excommunication.
Slavic Helmsman: The unleavened bread of Judaism has been rejected. Summon their physician, or wash with them and be rejected. Interpretation of the Slavic Helmsman: Not a single Christian has joined the Jews. For this reason, if anyone finds himself eating unleavened bread, or call their doctor for healing, or wash with them in the baths, or otherwise be assigned to them, if there is a clerk, let him erupt. If he is a worldly man, let him leave.
Bishop's comment Nikodim Milasha: Confirming the previous rules (see Ap. 7, 64, 70, 71; Antioch. 1; Laod. 29, 37, 38; Carth. 51, 73, 106), the fathers of the Trullo Council with this rule prohibit all communication with Jews, moreover under the threat of eruption of sacred persons and excommunication of the laity. This rule is very fond of being quoted both by people with “extreme right” views, justifying their complete ban on communication with Jews, not only in religious terms, and by critics of the Church, who on its basis accuse Orthodoxy of Judeophobia. Let's try to find out mens legislatoris - the intention of the legislator in this rule. This rule must be considered in the light of 7, 64, 65, 70 and 71 rules of St. of the Apostles, 1 canon of Antioch, 29, 37 and 38 canons of Laodicea and 51, 73 and 106 canons of the Council of Carthage. Those rules formulate the principle of the impossibility of joint prayers with Jews. Moreover, Jews are often mentioned along with other heretics. The rules mention “holiday gifts”, “joint celebrations” and so on. That is, a ban is established on religious communication between Orthodox Christians and representatives of these groups. This ban is completely understandable. Why, in the 11th rule, the use of medical services from Jewish doctors is added to the holiday gifts (unleavened bread)? As is known, ancient medicine practiced both rational and irrational methods of treatment. The first included actively practiced surgery, internal medicine, hygiene, and even some rudiments of psychological practices. At the same time, irrational methods also developed, mainly associated with the so-called. "temple medicine" We can observe these practices both in pagan and Jewish environments, as well as Christian ones. Especially important feature ancient medicine had norms and practices regarding body hygiene. This is where all sorts of rules regarding bodily uncleanliness come from, as well as the active use of all kinds of water procedures, such as fonts, baths and baths. Along with the pagan hydropathic baths, the ancient Jewish ones were also widely known. According to some opinions, ancient doctors prescribed bath and water procedures to patients in half of the cases. So the proximity in Rule 11 of doctors and baths (hydropathic clinics) is not anything strange or unusual. Essentially, the rule can be divided into two parts: No one belonging to the sacred order, or from the laity, should: (1) eat unleavened bread given by the Jews, or enter into fellowship with them, (2) call on them when they are sick, and Take medicine from them, or wash in baths with them. If anyone dares to do this, then let the cleric be deposed, and the layman be excommunicated. Those. one part talks about “holiday gifts and friendship,” and the second about “medical care.” Ancient Jewish medicine did not differ from ancient medicine, and also actively practiced irrational methods, for example, certain prayers. And although attempts were made to prohibit magical actions, spells and amulets, they were also quite actively used. It can be assumed that when prohibiting treatment from Jewish doctors, the fathers of the 6th Ecumenical Council forbade this primarily because of the possible prayerful communication with the Jews, which was prohibited earlier, or because of the possible use of magical rituals and amulets by Jewish doctors. Consequently, nothing new was introduced by this rule; the previous regulations were only clarified. But modern doctors of Jewish nationality practicing in public and private clinics are not the same Jewish doctors mentioned in this rule. Since they do not use prayer practices, moreover, the vast majority are not representatives of the Jewish religion. And it is absolutely necessary to clarify that this rule does not refer only to the public baths we are accustomed to, but to hydropathic establishments in general, including baths and springs.
Celebrating Easter in Passover week, we seem to wash ourselves with the Jews in the same bathhouse, only in a spiritual one, which undoubtedly is a violation of the canonical rule prohibiting doing so.
On the question of how many days Passover is celebrated, be it ours or the Jews
The culmination of the Jewish Passover (Pesach Yom Tov) falls on the 14th of Nisan, immediately after sunset the Jews sit down at the table to break their fast with six-course dishes that are of a commemorative nature, just like the days of Passover, but this does not mean that their celebration lasts one night, each subsequent The day is called Passover, which is celebrated for a whole week, each day denoting a historical event associated with the release from Egyptian captivity. The seventh day of Passover is for them the same sacred day as the first. But the eighth day, when they have already left, is a post-feast and at the same time the celebration of the Passover holiday.
St. John Chrysostom.
Don’t you know that the Jewish Passover is an image, and the Christian Passover is the truth? Look at the difference between them:
that one delivered from bodily death, and this one stopped the wrath (of God), to which the whole universe fell;
that one once delivered from Egypt, that one freed from idolatry;
that one destroyed Pharaoh, this one destroyed the devil;
after that - Palestine, after that - heaven.
Why are you sitting with a candle when the sun has already risen? Why do you want to eat milk when you are given solid food? That's why they fed you milk, so that you wouldn't remain on milk; That's why the candle shone for you, so that you would come to the sun. So, when the most perfect state has arrived, we will not return to the previous one - we will not observe days, times and years, but in everything we will unswervingly follow the church, preferring love and peace to everything.
Patriarch Theodore Balsamon
(Editor's note: Was one day of Easter voiced by John Chrysostom and Theodore Balsamon?)
Interpretation by Alexander Lopukhin:
Passover, a remembrance of the beginning of the theocratic existence of Israel as the people of Jehovah, is naturally placed at the head of all holidays of the year. Associated with the exodus of Israel from Egypt - an event that began a new era in the history of Israel, the Passover holiday - unleavened bread lasted 7 days, to further strengthen the consciousness of the people and its individual members the most important moment. The law regarding Passover is given with the greatest completeness in the book of Exodus (Exod. 12 :6, 11, 15-20), precisely when presenting the very history of the exodus of the Jews from Egypt, then in individual articles of the law (Lev. 23 :15, 34:18). In the place in question, 1) the start time of the holiday is determined (Lev. 23 :5-6): 14th Nisan in the evening, own. from euros ben-haarbaim: “between 2 evenings” (cf. Ex. 12 .6) - at sunset (according to the understanding of the Samaritans and Karaites) or from the decline of the sun to sunset until complete darkness (according to the interpretation of the Pharisees, Josephus and Philo); 2) the duration of the holiday is 7 days (Lev. 23 :6-7); 3) the nature of the celebration: rest and sacred assembly on the 1st and 7th days (Lev. 23 :7-8), and eating unleavened bread all week (Lev. 23 :6). The book speaks about special sacrifices on Easter. Numbers (Number 28 .19-24).
The connecting link of both holidays, of which Easter is connected with historical memories, and Pentecost is closer to natural, agricultural life (although later Pentecost the Jews learned the meaning of the memory of the giving of the law at Sinai), serves what is prescribed by the law (Lev. 23 :10-14) the offering and grateful sacrificial offering to Jehovah of the first sheaf of the new harvest on the 2nd day of Passover(mimmacharath hasschabat, Lev. 23 :11: Easter is called Saturday, due to the rest required on this holiday). In April, around Easter, bread began to ripen in Palestine, first of all (cf. Ex. 9 .31-32) barley: the 1st sheaf of barley had to be brought to the Lord of the promised land and sacrifice - Jehovah, and before this ceremony, the harvest and eating of new bread were not allowed (Lev. 23 :13-14; Josephus Flavius Jude. Ancient 3:10; bliss Theodorite, vopr. 32). “Ascension” (through the rite of “shock”, cf. Lev. 7 :30) was accompanied by a bloody (lamb - burnt offering) and bloodless sacrifice (Lev. 23 :12-13).
Many quote Leviticus saying, you see, the first day is the Passover of the Lord, and then the week of unleavened bread, which means the Jewish Passover lasts one day. No, I don’t see it, because I know that the week of unleavened bread is added to the Passover of the Lord, these are not two different holidays, but one and the same, since they begin to eat unleavened bread on the Passover of the Lord, they even have a ritual when Chametz is thrown out of their houses and This is done on the eve of Passover.
Many say that Christ celebrated the Last Supper during Passover, and rose again on the fourth day of Passover... They say this proves that there is nothing reprehensible in celebrating Passover during Jewish celebrations. Repeating word for word the heretical teaching of the tetradits.
I will answer you in the words of John Chrysostom
And Christ celebrated the Passover with the Jews, not so that we should celebrate it with them, but in order to introduce the truth through the shadow. He underwent circumcision, and observed the Sabbaths, and celebrated their feasts, and ate unleavened bread, and did all this in Jerusalem; but we are not obliged to anything of this; on the contrary, Paul appeals to us: “if you are circumcised, Christ will profit you for nothing” ( Gal. 5:2). And again about unleavened bread: “Let us celebrate in the same way, not in the leaven of unleavened bread, nor in the leaven of malice and wickedness, but in the unleavened bread of purity and truth” ( 1 Cor. 5:8). Our unleavened bread does not consist of kneaded flour, but of blameless behavior and virtuous living.
Why did Christ celebrate (Easter) then? Since the ancient Easter was an image of the future, and the image had to be followed by the truth; then Christ, having shown the shadow in advance, then offered the truth at the meal. And with the appearance of truth, the shadow is already hidden and becomes inappropriate. So, do not present this to me as an objection, but prove that Christ commanded us to do this too. On the contrary, I will prove that He not only did not command us to observe the days (of the Law of Moses), but also freed us from this necessity.
Don’t you see the hierarchy, first comes the shadow, and then the truth, they do not follow together, therefore our Passover should be celebrated after Passover, so that our weeks do not overlap, so that we do not have to observe the days of the Mosaic Law.
Song 3
Irmos: Come, let us drink new beer; it is not from the barrenness that the miracle works, but the source of incorruption, from the tomb which brought forth Christ, we are established in Him.
Beer, like leavened bread, is a product of fermentation, our Lord Jesus Christ is new bread, beer is new, so how can you eat it when the crucifiers are eating unleavened bread at that moment? This is blasphemy.
Who mixes unleavened and leavened dough in one roller, and what will come of it? I don't think it's good.
What does Christ have in common with Belial?
And no one puts new wine into old wineskins; otherwise the new wine will burst the skins and flow out on its own, and the skins will be lost; but new wine must be put into new wineskins; then both will be saved. ( OK. 5:37-39)
By new wine we understand our Orthodox Easter, and by old wineskins we mean Passover. Modernists propose to pour new wine into old wineskins, waiting just one day, so to speak, for formal observance of the canon, just as Catholics do, looking for all sorts of loopholes in church law. Let me remind you that in the Roman “Church” until 1967 there was no institution of a permanent diaconate, and in the canons It is stated that before being ordained a priest is made a deacon. In the Eastern Orthodox Church, an ordained deacon had to undergo a certain test that lasted several years and only then, with the blessing of the bishop, was ordained a priest, while in the Roman Catholic “Church” they became deacons for only a few minutes, at the moment of ordination to the priesthood, so that’s when we they say that the departure from the Old Testament Easter should be on one day, I remember this Jesuit practice of formal observance of the canons, which is justified in every possible way by the fact that the Holy Fathers do not say anything about dates.
If we can't convince you otherwise. dear believers, and despite everything, you insist that everything is right and needs to be celebrated on April 16, celebrate, but I beg you, brothers and sisters, do not take communion on this day, even with the priests who stand in truth.
About the position that everything is correct and there is no need to stir things up and confuse people
Unfortunately, many priests have settled on the position that everything is correct, citing chronological dates of such coincidences as evidence. Now, if the fathers had reasoned from the position of defending faith and piety, then the arguments would have been different. Unfortunately, their entire basis and the information they provide are built on indifferentism, which was condemned by John Chrysostom. We ourselves know that everything depends on the position that a person takes; if he is an ecumenist or a modernist, he will pull out those passages of scripture and holy fathers as evidence that indicate the supposed correctness of this teaching, this also applies to ouranopolitans and other heretics. Alas, the priests who stood in truth followed this same destructive path.
At the end of the world there will be two Easters. The priesthood will celebrate the wrong one, and war will begin.
The prophecy of Evdokia Chudinovskaya (1870-1948) from the village of Chudinovo (Chelyabinsk region), who was affectionately called “Blessed Dunyushka” by the people.
Unfortunately, the priesthood is not included in quotation marks, which means that it is the priests who stand for the truth who will be guilty of the beginning of the war!
Double standards
Many priests who stand in truth say that it is impossible to celebrate secular holidays such as March 8, February 23, January 1, etc. because they often fall on Jewish days (and rightly so) but at the same time they claim that Orthodox Easter can and should be celebrated together with Jews on Passover... isn’t that a paradox!?
Why were there so many joint celebrations in history and not one Saint saw the forgery?
The Lord, in His Mercy and love for mankind, tolerated this unforgivable mistake, and covered it with Divine economy, and therefore the Holy Fire descended, and anathemas were not carried out... but sooner or later everything comes to an end, how long can you test God’s patience by celebrating incorrect Easters?!
Rule of the Great Council of 1583 on Paschal and the New Calendar
Since again the church of ancient Rome, as if rejoicing in the vanity of its astronomers, imprudently changed the beautiful decrees about the sacred Easter, celebrated by Christians of the whole earth and celebrated as determined - for this reason it becomes the cause of temptations, for Armenian men appeared before our measure, asking about the practice celebrations because they too are forced to embrace innovation. For this reason, we had to say that the Holy Fathers decreed about this. Our measure, having discussed together with the Most Blessed Patriarch of Alexandria and the Most Blessed Patriarch of Jerusalem and other members of the Synod in Holy Spirit, determines and explains the decision on this matter by the Holy One. Fathers, Whoever does not follow the customs of the Church and the way the seven holy Ecumenical Councils ordered us to follow about Holy Pascha and the month and goodness of the law, but wants to follow the Gregorian Paschal and the month, he, with the godless astronomers, opposes all the definitions of the Holy Fathers. councils and wants to change and weaken them - let him be anathema, excommunicated from the Church of Christ and the assembly of the faithful. You, Orthodox and pious Christians, remain in what you have learned, what you were born and raised in, and when the need arises, shed your very blood in order to preserve your fatherly faith and confession. Be careful and be attentive from these, so that our Lord Jesus Christ will help you and may the prayers of our measure be with all of you. Amen.
Patriarch of Constantinople Jeremiah P.,
Patriarch of Alexandria Sylvester,
Patriarch of Jerusalem Sophrony
and other bishops of the cathedral, which was held on November 20, 1583.
From this the conclusion suggests itself that our Easter should under no circumstances be celebrated according to the Gregorian calendar, and if it turns out that our Julian Easter falls on the Gregorian calendar, it should be moved so as not to celebrate together with the heretics - the Papians, Armenians, Monothelites and other heretics.
Since Easter is already close, this question worries many. Everyone wants to know how to correctly mark what should be cooked on , what you can and cannot do on this bright holiday.
Easter will be celebrated in every family on April 16, 2017. Of course, everyone celebrates Easter differently. For some, the main thing is to go to a festive church service, others arrange rich feasts with family and friends. In this situation, it is difficult to give a definite answer - what is right and what is wrong.
What is not allowed?
There is a belief that on Easter can't work. In principle, the church does not strictly prohibit work on this day. In addition, many are forced to work on this day due to circumstances beyond their control. For example, there are those who work on a shift schedule and they must go to work in any case. Therefore, such work on Easter on April 16 will not be considered a sin.
People also say that you cannot do household chores, clean the house, wash, wash, sew. And the church does not give strict prohibitions on this matter. However, temple ministers still advise, if possible, not to engage in these activities on Easter. It is better to do all the housework in advance, before the holiday. And if you didn’t have time, then put it aside and do it after Easter. After all Easter April 16, 2017 is, so it’s better to rest on this day, communicate with your family, with God.
Another popular belief is that There is no need to go to the cemetery on Easter. There are two opinions on this matter. It is believed that Easter on April 16, 2017 is a bright and joyful holiday; there should be no place for sadness and sorrow. On this day you should enjoy life. But from another point of view, Easter is considered "day of the dead", because it was on this day that Jesus Christ descended into hell, announcing to the dead about their freedom and salvation. That's why There is no definite answer whether or not to visit a cemetery on Easter.
However, the church draws attention to the fact that there is a special day for going to the cemetery and remembering deceased relatives - Radonitsa. This is the ninth day after Easter.
What not to do on Easter April 16, 2017.
It is strictly forbidden to swear on this day. You can't be sad and despondent. Easter is a day of joy.
What you can do on Easter April 16, 2017.
On this day you are supposed to have fun and rejoice. On Easter they eat Easter cakes and Easter eggs, when meeting you need "to be christened" and exchange Easter treats.
Leftover food from the Easter table cannot be thrown away. Feed them to animals or birds.
What you can do on Easter April 16, 2017.
You can and should definitely visit the church, cover Easter table, congratulate each other and forgive past grievances. You need to spend this day with a light heart and good thoughts.
The most common questions about the celebration of the main Christian holiday from AiF readers are answered by Sergius Kubyshkin, cleric of the Holy Trinity Izmailovsky Cathedral, priest.
Why is the holiday called Easter and considered the main Christian celebration?
The word “Easter” originates from the name of the Old Testament holiday in honor of the “exodus” of the Jews from Egypt and liberation from Egyptian slavery. But in Christianity, Easter takes on a different meaning - it is the day of the Resurrection of Jesus Christ from the dead, the day of the victory of light over darkness, life over death. The Hebrew meaning of “exodus” or “transition” is understood for Christians as the transition from death to life, from earth to heaven. A person gains hope for eternal life and victory over death.
If Christmas is the celebration of the birth of Christ on Earth, then the Resurrection of Christ is the fulfillment of the meaning of God's coming to people. This is the victory of Christ over the darkness and hopelessness of death, which he gives to all believers. It is no coincidence that Easter is called the “Feast of Holidays” and the “Triumph of Celebrations.” And we greet each other on Easter days with the exclamation: “Christ is Risen! Truly He is Risen!”
Easter service in the Kazan Cathedral. Photo: Provided by the press service of the St. Petersburg diocese / Yuri Kostygov
Why is the egg a symbol of Easter?
According to legend, Mary Magdalene, after the resurrection of Christ, came to Emperor Tiberius to tell him about it. Since it was not customary to come to the emperor’s court empty-handed, the woman brought Tiberius the only thing she had with her - a simple chicken egg, with the words: “Christ is Risen!” The emperor did not believe it and, angry, exclaimed: “The dead will not become alive, just as this egg will not turn red!” At this moment, to the amazement of everyone present, the egg suddenly turned red in his hands.
Since then, for Christians, the red egg has become a symbol of the Resurrection of Christ, hence the tradition of painting eggs every year for Easter and giving them to each other, thus affirming faith in the Miracle that has taken place.
For Christians, the red egg has become a symbol of the Resurrection of Christ. Photo: pixabay.com
Is it possible to congratulate people of other faiths on Easter?
You should not congratulate people of other religions on Orthodox holidays in order to avoid an awkward situation and not offend a person. Moreover, it is simply illogical from the point of view of religious views. But you yourself can accept with gratitude sincere congratulations from a person of another faith. And when the time comes, it’s your turn to congratulate him on his important day.
For centuries in Russia it has been customary to treat the traditions and faith of other people with great respect and understanding. By the way, it is quite possible to congratulate a representative of another Christian denomination - a Catholic or a Lutheran - on Easter if, as this year, the dates for celebrating the Resurrection of Christ by different Christian denominations coincide - this is April 16.
The dates for celebrating the Resurrection of Christ by different Christian denominations coincide - it is April 16. Photo: AiF/ Alexey Vissarionov
Is it true that you definitely need to go to the cemetery on Easter?
During the entire week following the first Easter day, there are no funeral services in churches; funeral services for the newly deceased at this time take place according to a special rite, which includes many festive Easter chants. The Resurrection of Christ marks the victory over death and is a prototype of the general resurrection.
A visit to the cemetery takes place on the 9th day after Easter - on Radonitsa (from the word joy - after all, the Easter holiday continues). This year it is April 25th. On this day, for the first time after Easter, a funeral service is held in the church, and believers visit the cemetery to pray for the dead, so that Easter joy was passed on to them.
Easter cakes and eggs are blessed in churches as a special offering of believers, a testimony of gratitude to the Lord for their daily bread. Photo: pixabay.com
Is it necessary to consecrate Easter cakes?
Easter - big celebration, the day of greatest joy for all Christians, therefore there is no place for coercion in the customs associated with it. Nobody forces anyone to bless Easter cakes; this is nothing more than a pious tradition. Easter cakes and eggs are blessed in churches as a special offering of believers, a testimony of gratitude to the Lord for their daily bread.
Maria, Tyumen
What date should Easter be celebrated in 2017?
Hello! Please tell me what date Orthodox holiday Easter this year? Does it coincide with Catholic and Jewish, and is usually moved a week ahead in this case? Perhaps there are examples of such a coincidence both in our times and in pre-schism times. Or the teachings and interpretations of the holy fathers on this topic. Help me to understand.
In 2017, the Orthodox celebrate April 16, and the Jewish holiday of Passover (Jewish Passover) falls on April 11-17 this year. Thus, many thoughtful Christians wonder: “ Why in 2017 Orthodox Christians celebrate Easter together with Jews?. This question comes from the 7th canon of saints, which literally reads like this:
If anyone, a bishop, or a presbyter, or a deacon, celebrates the holy day of Easter before the spring equinox with the Jews, let him be expelled from the sacred rank.
It turns out that allegedly this year all Orthodox Christians will violate the 7th Apostolic Canon? In the minds of some Christians, a whole “ ecumenical tangle”, when in 2017 Orthodox, Catholics and Jews celebrate Easter on the same day. How to be?
To resolve this issue, you should know that disputes about calculating the day of Easter V Orthodox Church, in fact, ended with the approval of the Orthodox Easter on First Ecumenical Council. Easter Tables make it possible to calculate the day of Easter calendar-wise, that is, without looking at the sky, but using calendar tables that cyclically repeat every 532 years. These tables have been compiled so that Easter satisfied two apostolic rules about Easter:
- Celebrate Easter after the first spring full moon (that is, after the first full moon that occurs after the vernal equinox);
- not to celebrate Passover with the Jews.
Since these two rules do not unambiguously define the day of Easter, two more auxiliary rules were added to them, which, together with the apostolic (main) rules, made it possible to determine Easter unambiguously and compile calendar tables of the Orthodox Easter. The auxiliary rules are not as important as the apostolic ones, and moreover, one of them began to be violated over time, since the calendar method of calculating the first spring full moon, embedded in Paschal, gave a small error - 1 day in 300 years. This was noticed and discussed in detail, for example, in the Collection of Patristic Rules Matthew Vlastar. However, since this error did not affect the observance of the apostolic rules, but only strengthened them, shifting the day of Easter celebration a little forward according to the dates of the calendar, the Orthodox Church decided not to change the Paschal, approved by the fathers of the Ecumenical Council. In the Catholic Church, Paschal was changed in 1582 in such a way that the auxiliary rule, which had lost force, began to be fulfilled again, but the apostolic rule about not celebrating with the Jews began to be violated. As a result, Orthodox and Catholic Easter diverged in time, although sometimes they can coincide.
If you look at the two apostolic rules given above, it is striking that one of them - about not celebrating with the Jews - is not set out entirely strictly and requires interpretation. The fact is that Jewish Passover celebration lasts 7 days. Orthodox Easter, in fact, is also celebrated for 7 days, throughout Bright Week. The question arises: what does “ not to celebrate with the Jews"? Should Easter Sunday not coincide with the first day of the Jewish Passover? Or should we take a more strict approach and not allow Easter Sunday to be imposed on any of the 7 days of the Jewish holiday?
In fact, carefully studying Paschal, one can suspect that before the First Ecumenical Council, Christians used both the first (weak) and second (strong) interpretation of the apostolic rule. However, the fathers of the First Ecumenical Council, when compiling Paschal, most definitely settled on the first interpretation: Bright Resurrection should not coincide only with the first, main day of the Jewish Passover, but it can coincide with the subsequent 6 days of the Jewish holiday. This was the opinion of the First Ecumenical Council, clearly expressed in Paschal, which the Orthodox Church still follows. Thus, in 2017, the Orthodox do not violate the 7th rule of the saints about celebrating Easter with the Jews, because Christian Easter does not coincide with the first day of Jewish Passover, and on other days such “ overlays“are not prohibited, especially since similar cases have occurred before.