Peter Kirby wrote:
It may be interesting to note that the churches of Asia, even in the later account of Eusebius (which cannot be claimed to be biased in favor of the opinion of Polycrates of Ephesus), were still merely just preserving "the old custom handed down to them." And that Victor was breaking with Roman tradition by refusing to recognize the validity of the practice in Asia Minor.
(It is not completely certain that the Roman tradition was an innovation in approximately the time of Anicetus, when Polycarp opposed him. ... But it seems to be the most likely interpretation. In the letter quoted from Irenaeus, both the attempt of Anicetus to convince Polycarp and the attempt of Polycarp to convince Anicetus are phrased in such a way that makes Polycarp's practice seem more ancient--
"neither could Anicetus persuade Polycarp not to observe what he had always observed with John the disciple of our Lord, and the other apostles with whom he had associated" and "neither could Polycarp persuade Anicetus to observe it as he said that he ought to follow the customs of the presbyters that had preceded him.")
Cheers. That first paragraph is, I think, highly significant. As is the second and the quote.
Pope Anicetus (died c. 20 April 168) was the Bishop of Rome from c. 157 to his death in 168.[2] According to the Annuario Pontificio, the start of his papacy may have been 153 ... According to the Liber Pontificalis, Anicetus was a Syrian from the city of Emesa (modern-day Homs).[3]
According to Irenaeus, it was during his pontificate that the aged Polycarp of Smyrna, a disciple of John the Evangelist, visited Rome to discuss the celebration of Passover with Anicetus. Polycarp and his Church of Smyrna celebrated the crucifixion on the fourteenth day of Nisan, which coincides with Pesach (or Passover) regardless of which day of the week upon this date fell, while the Roman Church celebrated the Pasch on Sunday—the weekday of Jesus' resurrection. The two did not agree on a common date, but Anicetus conceded to St. Polycarp and the Church of Smyrna the ability to retain the date to which they were accustomed. The controversy was to grow heated in the following centuries.[4]
The Christian historian Hegesippus also visited Rome during Anicetus's pontificate. This visit is often cited as a sign of the early importance of the Roman See.[4]
Anicetus was the first Roman Bishop to condemn heresy by forbidding Montanism. He also actively opposed the Gnostics and Marcionism. Liber Pontificalis records that Anicetus decreed that priests are not allowed to have long hair (perhaps because the Gnostics wore long hair).[3]
4 Irenaeus, cited in Eusebius, Historia Ecclesiastica, 5.24; translated by G.A. Williamson, Eusebius: History of the Church (Harmondsworth: Penguin, 1965), pp. 232f
Relations with the Roman government grew closer when King Sohaemus inherited the kingship. Under him, Emesa sent the Roman military a regular levy of archers and assisted them in their siege of Jerusalem in 70. Sohaemus had died in 73 and was succeeded by his son, Alexio II. Despite the fact that the Emesani dynasty were loyal allies to Rome, for unknown reasons the Roman state reduced the autonomous rule of the Emesani dynasty. Alexio II and his priest king successors had only ceremonial authority. It remains unclear why this occurred to the Emesani dynasty. Alexio II died in 78 and he was succeeded by his son Sampsiceramus III. The generations after Alexio II, are not recorded sufficiently to accurately present a pedigree.[23]
Under the Romans, Emesa began to show attributes of a Greek city-state and traces of Roman town planning still remain. Its transformation into a major city was completed under the reign of Emperor Antoninus Pius (138–161) when Emesa began to mint coins.[13] By the 3rd-century, it grew prosperous and well integrated into the Roman Orient. This was partly due to the marriage of Emperor Lucius Septimius Severus to a woman from a family of notables based in Emesa. It attained the coveted status as a Roman colonia by Severus, and two other emperors of Severan Dynasty were raised in Emesa. One of them was Elagabalus who served as the high priest at the Temple of El-Gebal, the local sun god. He brought the image of this god, a conical black stone, to the Elagabalium in Rome.[24][25]
Last edited by MrMacSon on Wed May 27, 2015 1:50 pm, edited 1 time in total.
[a.d. 180.] When Eusebius says that the churches of "all Asia" concurred in the Ephesine use concerning the Paschal, he evidently means Asia Minor, as in the Scriptures and elsewhere. Throughout "the rest of the world," he testifies, however, that such was not the use. The Palestinian bishops, after the Jewish downfall, seem to have been the first to comprehend the propriety of adopting the more Catholic usage; and our author presided over a council in Caesarea, of which he was bishop, assisted by Narcissus, bishop of Jerusalem, with Cassius of Tyre and Clarus of Ptolemais, which confirmed it. It is to be noted, that Alexandria is cited by Theophilus as authority for this custom; and it is not quite correct to say that the Western usage prevailed at Nicaea, for it was the general use, save only in Asia Minor and churches which were colonies of the same. This fact has been overlooked, and is very important, in history.
From His Epistle on the Question of the Passover, Written in the Name of the Synod of Caesarea.
Endeavour 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.
Thanks. This is a typo. It's the right page, but should be titled Theophilus of Caesarea.
"... almost every critical biblical position was earlier advanced by skeptics." - Raymond Brown
I'll put this here, though want to shy away from conflicts & heresies per se
The Quartodeciman controversy arose because Christians in *the churches of Jerusalem and Antioch in the Roman province of Asia (Western Anatolia)* celebrated Passover on the 14th of the first month (Aviv), while *the churches in and around Rome* changed to the practice of celebrating Easter on the following Sunday calling it "the day of the resurrection of our Saviour". The difference was turned into an ecclesiastical controversy when synods of bishops which held to 'Apostolic tradition' condemned the practice.[4]
CHAPTER XXV.—How All came to an Agreement respecting the Passover.
1. THOSE in Palestine whom we have recently mentioned, Narcissus and Theophilus, and with them Cassius, bishop of the church of Tyre, and Clarus of the church of Ptolemais, and those who met with them, having stated many things respecting the tradition concerning the passover which had come to them in succession from the apostles, at the close of their writing add these words: 2. “Endeavor to send copies of our letter to every church, that we may not furnish occasion to those who easily deceive their souls. We show you indeed that also in Alexandria they keep it on the same day that we do. For letters are carried from us to them and from them to us, so that in the same manner and at the same time we keep the sacred day.”
City centers and places mentioned--and people--separated by their letter/writing:
Osrhoëne [a kingdom located around eastern Turkey, capital of Edessa]
Hierapolis (Asia) -- Philip[?], two aged virgin daughters[?]
Ephesus (Asia) -- Polycrates, John[?], a third daughter of Philip[?]
Smyrna (Asia) -- Polycarp, Papirius
Eumenia (Asia) -- Thraseas
Laodicea (Asia) -- Sagaris
Sardis (Asia) -- Melito
Ptolemais [in northern Africa] -- Clarus
Alexandria
Rome -- Victor (Xystus, Telesphorus, Hyginus, Pius, Anicetus, Soter, Victor)
Gaul -- Irenaeus
That reminds me
The Catechetical School of Alexandria -
According to Jerome the Alexandrian school was founded by Mark the Apostle. The earliest recorded dean was Athenagoras (176). He was succeeded by Pantaenus 181, who was succeeded as head of the school by his student Clement of Alexandria in 190.
Other notable theologians with a connection to the school include Origen, Gregory Thaumaturgus, Heraclas, Dionysius "the Great", and Didymus the Blind. Others, including Jerome and Basil, made trips to the school to interact with the scholars there.
