Evidence that Passover was celebrated by the Early Church

In a time where Good Friday and Easter is celebrated by Christians worldwide, rarely do we hear of a celebration of Passover. But this was not always the case. Writings of Early Church Fathers prove that the 14th Day was even celebrated in the 2nd Century BC. Specifically between the year 150 and 155, there was a discussion between the Church of Rome and Church of Asia about the celebration of Passover and the completion of a fast which was practiced in their day. Eusibius of Caesarea, who was a scholar and historian of Christianity, and who was known as the “Father of Church History” records this as seen below.

In his account, we see Polycrates – a Bishop of the Asian Church testifying that Passover was to be celebrated on the “14th Day of the moon” when the “leaven was put away” and that the Apostles Philip & John among others observed Passover on that Day handing it down to everyone in the Church of Asia. Polycrates also mentions that a multitude of Bishops gave their consent to the same letter addressed to the Church of Rome.

Victor the head of Rome would try to excommunicate the Church of Asia (this would subsequently come to pass in 1054 as the East-West Schism) but was rebuked by others who felt it was necessary to keep the peace. Finally the 2 centers would agree to disagree, but with the rise of Rome, Asia would be sidelined till 200 years later Constantine the great would rule after the Council of Nicea, against the Passover and in favor of Easter (Eusebius, Life of Constantine Vol. 3 Chapter 18). Even in the 2nd century, when Polycrates made his case, It is unclear whether the Church of Rome understood what Passover meant and what the significance of the Sunday after Passover (The day of Firstfruits) was.

Considered passages from Church History of Eusebius – Book V

For the parishes of all Asia, as from an older tradition, held that the fourteenth day of the moon, on which day the Jews were commanded to sacrifice the lamb, should be observed as the feast of the Saviour’s passover. (Chap 23. Ver 1)

But the bishops of Asia, led by Polycrates, decided to hold to the old custom handed down to them. We observe the exact day; neither adding, nor taking away. For in Asia also great lights have fallen asleep, which shall rise again on the day of the Lord’s coming, when he shall come with glory from heaven, and shall seek out all the saints. Among these are Philip, one of the twelve apostles, who fell asleep in Hierapolis; and his two aged virgin daughters, and another daughter, who lived in the Holy Spirit and now rests at Ephesus; and, moreover, John, who was both a witness and a teacher, who reclined upon the bosom of the Lord, and, being a priest, wore the sacerdotal plate. He fell asleep at Ephesus. And Polycarp in Smyrna, who was a bishop and martyr; and Thraseas, bishop and martyr from Eumenia, who fell asleep in Smyrna. Why need I mention the bishop and martyr Sagaris who fell asleep in Laodicea, or the blessed Papirius, or Melito, the Eunuch who lived altogether in the Holy Spirit, and who lies in Sardis, awaiting the episcopate from heaven, when he shall rise from the dead? All these observed the fourteenth day of the passover according to the Gospel, deviating in no respect, but following the rule of faith. And I also, Polycrates, the least of you all, do according to the tradition of my relatives, some of whom I have closely followed. For seven of my relatives were bishops; and I am the eighth. And my relatives always observed the day when the people put away the leaven. (Chap 24. Ver 1-6)

And when the blessed Polycarp was at Rome in the time of Anicetus, and they disagreed a little about certain other things, they immediately made peace with one another, not caring to quarrel over this matter. For 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; 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. (Chap 24 Ver 16)

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: “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.” (Chap 25:1,2)

Conclusion
We see that there is significant evidence to say that the Passover preceded any other tradition and that it was handed down by the apostles as per witnesses from the Church of Asia. Even though all traces of the Passover would cease to exist in Christianity with the rise of the Roman Church, the history books are clear – Passover was the day celebrated by the Apostles such as John and Philip after the death of Yeshua and was the only tradition handed down to them in commemoration of the Passover of our Lord.

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The full account – Church History of Eusebius – Book V

Chapter 23. The Question then agitated concerning the Passover.

1. A question of no small importance arose at that time. For the parishes of all Asia, as from an older tradition, held that the fourteenth day of the moon, on which day the Jews were commanded to sacrifice the lamb, should be observed as the feast of the Saviour’s passover. It was therefore necessary to end their fast on that day, whatever day of the week it should happen to be. But it was not the custom of the churches in the rest of the world to end it at this time, as they observed the practice which, from apostolic tradition, has prevailed to the present time, of terminating the fast on no other day than on that of the resurrection of our Saviour.

2. Synods and assemblies of bishops were held on this account, and all, with one consent, through mutual correspondence drew up an ecclesiastical decree, that the mystery of the resurrection of the Lord should be celebrated on no other but the Lord’s day, and that we should observe the close of the paschal fast on this day only. There is still extant a writing of those who were then assembled in Palestine, over whom Theophilus, bishop of Cæsarea, and Narcissus, bishop of Jerusalem, presided. And there is also another writing extant of those who were assembled at Rome to consider the same question, which bears the name of Bishop Victor; also of the bishops in Pontus over whom Palmas, as the oldest, presided; and of the parishes in Gaul of which Irenæus was bishop, and of those in Osrhoëne and the cities there; and a personal letter of Bacchylus, bishop of the church at Corinth, and of a great many others, who uttered the same opinion and judgment, and cast the same vote.

3. And that which has been given above was their unanimous decision.

Chapter 24. The Disagreement in Asia.

1. But the bishops of Asia, led by Polycrates, decided to hold to the old custom handed down to them. He himself, in a letter which he addressed to Victor and the church of Rome, set forth in the following words the tradition which had come down to him:

2. We observe the exact day; neither adding, nor taking away. For in Asia also great lights have fallen asleep, which shall rise again on the day of the Lord’s coming, when he shall come with glory from heaven, and shall seek out all the saints. Among these are Philip, one of the twelve apostles, who fell asleep in Hierapolis; and his two aged virgin daughters, and another daughter, who lived in the Holy Spirit and now rests at Ephesus; and, moreover, John, who was both a witness and a teacher, who reclined upon the bosom of the Lord, and, being a priest, wore the sacerdotal plate.

3. He fell asleep at Ephesus.

4. And Polycarp in Smyrna, who was a bishop and martyr; and Thraseas, bishop and martyr from Eumenia, who fell asleep in Smyrna.

5. Why need I mention the bishop and martyr Sagaris who fell asleep in Laodicea, or the blessed Papirius, or Melito, the Eunuch who lived altogether in the Holy Spirit, and who lies in Sardis, awaiting the episcopate from heaven, when he shall rise from the dead?

6. All these observed the fourteenth day of the passover according to the Gospel, deviating in no respect, but following the rule of faith. And I also, Polycrates, the least of you all, do according to the tradition of my relatives, some of whom I have closely followed. For seven of my relatives were bishops; and I am the eighth. And my relatives always observed the day when the people put away the leaven.

7. I, therefore, brethren, who have lived sixty-five years in the Lord, and have met with the brethren throughout the world, and have gone through every Holy Scripture, am not affrighted by terrifying words. For those greater than I have said ‘We ought to obey God rather than man.’ Acts 5:29

8. He then writes of all the bishops who were present with him and thought as he did. His words are as follows:

“I could mention the bishops who were present, whom I summoned at your desire; whose names, should I write them, would constitute a great multitude. And they, beholding my littleness, gave their consent to the letter, knowing that I did not bear my gray hairs in vain, but had always governed my life by the Lord Jesus.”

9. Thereupon Victor, who presided over the church at Rome, immediately attempted to cut off from the common unity the parishes of all Asia, with the churches that agreed with them, as heterodox; and he wrote letters and declared all the brethren there wholly excommunicate.

10. But this did not please all the bishops. And they besought him to consider the things of peace, and of neighborly unity and love. Words of theirs are extant, sharply rebuking Victor.

11. Among them was Irenæus, who, sending letters in the name of the brethren in Gaul over whom he presided, maintained that the mystery of the resurrection of the Lord should be observed only on the Lord’s day. He fittingly admonishes Victor that he should not cut off whole churches of God which observed the tradition of an ancient custom and after many other words he proceeds as follows:

12. For the controversy is not only concerning the day, but also concerning the very manner of the fast. For some think that they should fast one day, others two, yet others more; some, moreover, count their day as consisting of forty hours day and night.

13. And this variety in its observance has not originated in our time; but long before in that of our ancestors. It is likely that they did not hold to strict accuracy, and thus formed a custom for their posterity according to their own simplicity and peculiar mode. Yet all of these lived none the less in peace, and we also live in peace with one another; and the disagreement in regard to the fast confirms the agreement in the faith.

14. He adds to this the following account, which I may properly insert:

Among these were the presbyters before Soter, who presided over the church which you now rule. We mean Anicetus, and Pius, and Hyginus, and Telesphorus, and Xystus. They neither observed it themselves, nor did they permit those after them to do so. And yet though not observing it, they were none the less at peace with those who came to them from the parishes in which it was observed; although this observance was more opposed to those who did not observe it.

15. But none were ever cast out on account of this form; but the presbyters before you who did not observe it, sent the eucharist to those of other parishes who observed it.

16. And when the blessed Polycarp was at Rome in the time of Anicetus, and they disagreed a little about certain other things, they immediately made peace with one another, not caring to quarrel over this matter. For 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; 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.

17. But though matters were in this shape, they communed together, and Anicetus conceded the administration of the eucharist in the church to Polycarp, manifestly as a mark of respect. And they parted from each other in peace, both those who observed, and those who did not, maintaining the peace of the whole church.

18. Thus Irenæus, who truly was well named, became a peacemaker in this matter, exhorting and negotiating in this way in behalf of the peace of the churches. And he conferred by letter about this mooted question, not only with Victor, but also with most of the other rulers of the churches.

Chapter 25. 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.”

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Biblical significance of Sri Lanka

Sri Lanka, the island known as “the Pearl of the Indian Ocean” because of it’s natural beauty and it’s rich biodiversity, is truly a country of many wonders that scores of tourists can attest to. Formerly known as Taprobane, Serendib and Ceylon, this little island has been a base point in ancient trade routes and have been occupied by the Portuguese, Dutch & the British as well as been entangled in a civil war for two decades in the recent past. With all of the things that have happened in this little island nation, Sri Lankans (at least the ones living in the rural areas) are still known for their warm smiles and hospitality.

Since of late, with corruption running rampant, there has been a trend where Sri Lankans have started looking out into the world. Most people see no place for themselves in Sri Lanka. Others dream of migrating to other countries in search of better living standards.

I would not dismiss the fact that there are lots of reasons for a person to think this way. But there could be an equal amount of reasons to stay. I believe God has placed us in our own individual countries for a reason. However bad it is, or can get, I still believe we have been placed there for a reason. This belief of mine has got strengthened in the last few months by some interesting facts I learned both through Historical documents and God’s Word about our little island nation, Sri Lanka.

Cinnamon and its use in the Old Testament
In Exo 30:22-29, God Almighty instructs Moses on the productions of the Anointing Oil to be used in the Tabernacle, specifying the use of Cinnamon. While most Cinnamon variants are known as “Cassia”, True Cinnamon is native to Sri Lanka. It is very interesting to note that both Cassia and Cinnamon are specified in Exo 30:23,24; Leading us to believe that there had to be trade of Cinnamon happening at the time of Moses (1500BC approx). Furthermore, both the Book of Proverbs and the Songs of Solomon record “Cinnamon”(Pro 7:17, Son 4:14) leading us to believe that King Solomon also would have engaged in the purchase of Cinnamon, using his trade ships.

Why would God create one of the most aromatic Spices in the world, in this small island and then specify it’s usage in the Anointing Oil used inside the Tabernacle?

Could the “Tharshish” in the Old Testament be “Sri Lanka”?
The Scriptures inform us of King Solomon engaging in trade with a distant country called “Tharshish”(1Kin 10:22). The city of Galle, which is a historical site (with UNESCO World Heritage listing) occupied by the Dutch in the 1700’s is also the place identified as the “Tharshish” in the Old Testament according to folklore. There are several reasons to believe that Sri Lanka could be the Biblical Tharshish.

• “Tharshish” was a Grandson of Japheth, son of Noah(Gen 10:2,4). And he and his descendants are said to have inhabited “the isles of the Gentiles”.
• “Tharshish” is mentioned to be an island (Isa 23:6, Psa 72:10)
• “Tharshish” could not have been an island near the land of Israel, as it took 3 years for the return journey (1Kin 10:22, 2Chr 9:21)
• Gold, Silver, Ivory, Apes & Peacocks which were brought from “Tharshish” (1Kin 10:22) were all available in Sri Lanka.
• James Emerson Tennant, appointed colonial secretary of Ceylon in 1845, identified Sri Lanka to have traded with the ships of Hiram and King Solomon [a].
• Samuel Bochart was one of the first to suggest “Cape Comorin” in Tamil Nadu – India as “Ophir” and Kudremalee in Ceylon for “Tarshish”.[b]
• Jon 1:3, 4:2 records how Jonah decides to flee to Tharshish from the presence of God. If Tarshish was in fact “Sri Lanka”, it would have made sense for him to flee to this country far away from the land of Israel, where trade used to happen.

Could King Solomon have had strong relationships with Sri Lanka through trade?

• Vama Vamadevan argues based on early manuscripts that Solomon’s ships sailed to the land of Ophir, the land of the Nagas, early descendants of the Island of Sri Lanka[c]. Tennant supports this claim by providing an extensive review of Hebrew and Persian literature[d].
• In his study of 6th century Greek writer Cosmas Indicopleustes known as the “Indian Navigator”, eminent classical studies scholar D.P.M. Weerakkody argues points, to the existence of Sri Lanka being an important site of international commerce in the eastern trade route.[e]
• Sir Thomas Herbert, who visited the island in 1640, says it “was famous in some old conjectures as a place where King Solomon had his Gold of Ophir”.[f]
• It has also been suggested that “there were two places called Tharshish to which the Pheonecians traded, one in the north where they brought tin, iron and lead, and one in the east which supplied ivory and gold, an island governed by a king, and having a large foreign trade”[g]
• It is also a well known fact that Sri Lanka has always been a trading point for “precious stones” such as sapphires and rubies which were used in King Solomon’s time. (1Kin 5:17)

Did Sri Lanka contain a strong Jewish presence?
Please keep in mind that by the 5th Century BC, the people left in the land of Israel were only of the House of Judah. This is where the word “Jew” originates from. From that time, all of Israel has been called “Jews”, even though this is not the case. (Please read this article for more information on the subject).

• Islamic geographic Abdullah el Idris (sometimes known as Edrisi) in Scriptorum Arabum de Rebus Indicis Loci notes that in the ninth century, the Sinhala King [likely to be Kasyapa IV ruled 858 – 891] who advocated an integrated society built around religious tolerance established a council of sixteen officials to advise him: “… four were Buddhists, four Mussulums [sic], four Christians and four Jews”[h].
• A Ninth Century scholar repeats the above account observed by Abou-Zeyd-Hassan in The Two Mahometans, Part II (written around 911) drawing on the accounts of Ibn Wahab, who mentions “Jews and Manicheans in the service of the king who was tolerant to all religions”, [i]
• A Captain in the Portugese Company named  Joao Riberiro, In his travel writings describes a trade and food fair where Jews participated that ran for fifty days. He writes:
  Half a league to windward on the same shore all the businessmen who come there assemble and a free Fair is held, laid out like some gallant city with streets and rows of shops; where they collect every kind of merchandise which our discoveries trade in with the nations of Europe and the whole of Asia. For this purpose they bring their gold, silver in bars and wrought, all kinds of precious stones, amber, perfumes, carpets, meleques, money with the rarities of all provinces of the world, in such a fashion that if there is anything anywhere of which one can spend time and money seeing it, it is this great Fair. From the surroundings is brought every variety of food, and though the people are numerous and of various races and religions – Christians, Jews, Moors and gentiles – they can all obtain the food to which they are accustomed. [j]
  
• During the Portuguese era, traders from the Red Sea region frequently visited the ports of Colombo and Galle to ply their trade[k]
• In a piece on trade, using materials found in sealed storage unit in a synagogue in Old Cairo, Goiten refers to a number of Indo- Hebraic trade letters and notes that during the eleventh/twelfth centuries the ‘Indian’ merchants who originated from North Africa and Spain were expected to “…read Hebrew as well as Arabic but not everybody was fluent in writing”. (In these writings India is not confined to the nation state of today, but extends to include the Island of Sri Lanka and beyond) [l]

If you are a Sri Lankan, as well as a believer in Messiah Yeshua (Jesus’ true name), these facts should give you a fresh perspective on the importance of the place of your birth. Each of us have been placed in our respective countries for a reason and a specific purpose. We are here to do His will, who has planned the end from the beginning. We should embrace the Countries of our birth rather than reject them and run away from them. God’s people are scattered around the globe, and it is our duty to take His Word to all who would give ear to Him, wherever we live.

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Special thanks to Dr F. K. Campbell for her excellent research paper “A Historical Appraisal of Jewish Presence in Sri Lanka” which some of the above historical information was extracted from.

[a] According to Tennant the Hebrew terms for Ivory, Apes, and Peacocks, c.f. 1 King, 10:22, is identical with the Tamil names for these objects. The errors in the work of Tennant have been corrected to the extent to which they have been identified. Tennent, James Emerson. 1859. Ceylon: An Account of the Island Physical, Historical and Topographical with Notices of its Natural History, Antiquities and Productions, Vol II, London: Longman, Green & Roberts (Reprinted 1999, Asian Educational Services, New Delhi).
[b] Bochart, Geo. Sacra, iii. 27.
[c] Vama Vamadevan. (2000). Were There Jews in Medieval Ceylon?” The Ceylankan, Vol 11, I, No. 2, May, pp 19 -20.
[d] Tennant, Ceylon: An Account of the Island vol II, Chap I. p.100 – 103.
[e] Weerakkody, DPM, 1981, Ancient Sri Lanka as Described by Cosmas, in Sri Lankan Journal of Humanities, Vol VII, No. 1 & 2, pp, 107 – 127, 112; Weerakkody, DPM. 1997. Indicopleustoi Archaelogies of the Indian Ocean, Taprobanê: Ancient Sri Lanka as known to Greeks and Romans, Brespols, Turnhourt. Bopearachchi, Codrington’s Studies, does acknowledge that in the fifth century Sri Lanka became a main centre of trade (p.53), which incorporates the period of the late Roman empire.
[f] Sir T. Herbert’s Trav. p. 306.
[g] Tennent, Ceylon, ii, pp.99,100, ed 1859.
[h] Scriptorum Arabum de Rebus Indicis Loci, 1838. (Translated by Johannes Gildemesister), p. 53, I Climate, section 6, quoted Tennant, Ceylon: An Account of the Island, Vol 1 , pp561 – 562, footnote 2..
[i] (Weerakkody, DPM, 1981, Ancient Sri Lanka as Described by Cosmas, in Sri Lankan Journal of Humanities, Vol VII, No. 1 & 2, pp, 107 – 127, 112.)
[j] Quoted in H.A.J. Hulugalle. (2000). Ceylon of the early Traveller, 5th edition, Arjuna Hulugalle Dictionaries, Colombo, p. 110 – 111. Original source: Ribeirom J. (1909). Ceilao, trans Paul. E. Pieris, Colombo.
[k] Tennant, Ceylon: An Account of the Island, Vol II, Chap. 1, p.27.
[l] Goitein, S. D. (1954). From the Mediterranean to India: Documents on the Trade to India, South Arabia, and East Africa from the Eleventh and Twelfth Centuries, Speculum, Vol. 29, No. 2, Part 1: 181-197.