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which can be read as <blockquote>Some say Thus, Zonaras apparently reads the force of the words "Spring equinox is " out of the 25th day of March; otherscanon entirely, even though he does not abbreviate the 25th day text of April. I deem that Canon 7 the canon refers way Aristenus (prior to neither the one nor Zonaras) had done by omitting the otherwords entirely. [12] For Pascha So what Zonaras probably means is often celebrated before the 25th of April; and there are times when it is celebrated before that the 25th of March; so that, astronomical (if "Spring or computational) vernal equinox" were so understood) Pascha is being celebrated in violation of this canon. Whence it appears that the wise apostles call "something else " known to the "Spring equinox.wise Apostles" So which makes both proposed calendrical dates incorrect, and the12th century practice of the whole thrust of Church canonical. Because Zonaras saw no reason to be worried about celebrating Pascha before the canon is thisvernal equinox, that Christians should he then treated the idea of not celebrate celebrating Pascha along with the JewsJewish Passover as a separate rule. Even so, he (or perhaps Balsamon after him) adds the proviso "that is, on the same day. For " in an effort to prevent anyone from taking "with the Jews" to mean celebrating Pascha as though it is fitting that their feast (which is no were part of the Jewish feast) is done first; and thus we do our Pascha. If one consecrated to God does this even onceHence, he what not being on the same day/date means in practice is removed from orders. The synod in Antioch also ordered this, in their first canon, where they stated that this was decreed concerning not letting the feast date of Pascha by Passover determine the synod date of NiceaPascha. So Zonaras may well be saying nothing new, although no such canon is found though his words have been widely taken in the canons of the Nicene synodan innovative sense.</blockquote>
So The final seeming novelty of Zonaras read 's commentary is the idea that Pascha is supposed to follow Passover, or at least, "it is fitting" that such a sequence is observed. This, of course, is what necessarily happens whenever the word Nicene paschalion is correctly followed, provided "equinoxPassover" out is understood to mean the one day of 14 Nisan (or 15 Nisan in rabbinic practice) and not the entire eight-day feast of Passover which includes the canon entirelyFeast of Unleavened Bread. But when the dates of Pascha are derived from an inaccurate tabular computation, deciding it could well happen that the canon must refer day of Pascha would be the same day as the Passover - even though each date was independently calculated. It is this latter situation that Zonaras and his readers were apparently trying to cope with, in their different ways. For what Zonaras says can be taken to mean something elselike the following: "Their feast (- which is no feast) must be - is done first; and thus we do our Pascha." If Zonaras was restating [as the rule that Pascha must always fall after the Paschal Full Moon perfection of what has gone before in history and never coincide with it, then this reading has no foundation lapsed in the 4th century historical contextgrace]." On this understanding, or in the plain meaning of the sentence: The canon clearly refers postponing Pascha to avoid its coinciding with the rule date of the equinox, not to the rule of the full moon. If Zonaras meant that Passover would implicitly acknowledge a continuing validity for the Jewish festival of 15 Nisanfeast, as computed on the and violate Canon 7 by letting Jewish calendarpractice (in a limited, must precede but real sense) sometimes determine the Christian date of Pascha. Many who read this in Zonaras, then he was interpreting the canon to mean almost the opposite of what it means in facthowever, and replacing the rule of independence with saw only a rule mandated sequence of dependenceseparate dates.
610. Until ''The Rudder'', Apostolic Canon 7, available at http://www.holytrinitymission.org/books/english/cannons_apostles_rudder.htm . Also ''The Rudder'', Cummings ed. (Chicago: The Orthodox Christian Education Society, 1957). The Rudder's words "after the Passover of the 6th century Jews" may simply refer to the astronomical Paschal tables used Full Moon, not to any date in Rome were based on the conventional Jewish calendar. In practice, it is often understood to mean the 15th of Nisan in the Rabbinic Jewish calendar. <br>See for example http://orthodoxwitness.org/over-the-rooftops/how-the-date -of March 25th for -pascha-is-determined/2/ (Last visited April 15, 2015) where the author states that Pascha in 2015 is set to April 12 2015 to avoid coinciding with "the Jewish Passover" which he dates (incorrectly) to April 5, and that Pascha 2016 is set to May 1 to avoid coinciding with the vernal equinoxJewish Passover which he dates to April 22. Jones This last date corresponds to 14 (not 15) Nisan 5776 and so is the Jewish Passover in a strict sense, “The Development of but April 22, 2015 is a Friday, not a Sunday. In any case, the author clearly uses "Jewish Passover" to refer to a date on the Jewish calendar, and not to the Latin Ecclesiastical Calendar” paschalion's Paschal Full Moon, which falls on Tuesday, April 7 in Bedae2015 and on Tuesday, ''Opera de Temporibus'' (Cambridge: Medieval Academy of AmericaApril 26 in 2016. <br>James Campbell, cited in Reference 4 above, 1943)says that the Gregorian paschalion violates the Nicene rule "that Pascha is not to coincide with the full moon, ppbut to follow it" and that it is a mistake to treat this error as a violation of Apostolic Canon 7. 1-104 (See reference 4 above, text at footnote 14.)
711. ''The Rudder''Joannes Zonaras, Commentary on Apostolic Canon 7, available at http://wwwMigne, PG 137, 49-50.holytrinitymission<br> Ἐαρινὴν ἰσημερίαν τινὲς τὴν κε᾽ φασὶ τοῦ Μαρτίου· τινὲς δἐ τὴν κε᾽ τοῦ Ἀπριλλίου.org/books/english/cannons_apostles_rudder.htm . Also ''The Rudder'' Οῖμαι δὲ μήτ᾽ ἐκείνην μήτε ταυτην τὸν κανόνα λέγειν· ὡς ὲπι τὸ πολὺ γὰρ τὸ Πάσχα πρὸ τῆς κε᾽ τοῦ Ἀπριλλίου ἑορτάζεσθαι είωθεν· ἔστι δὲ ὅτε καὶ πρὸ τῆσ κε᾽ τοῦ Μαρτίου, Cummings ed. ὡς συμβαίνειν (Chicago: The Orthodox Christian Education Society, 1957εἰ οὔτως νοοϊτο ἡ ἐαρινὴ ἰσημερία)παρὰ τὸν κανόνα τοῦτον τὸ Πάσχα ἑορτάζεσθαι. The Rudder's words "after the Passover of the Jews" may simply refer to the paschalion's Paschal Full Moon, not to any date in the Jewish calendarἜοικεν οὐν ἄλλο τι ἐαρινὴν ἰσεμερίαν τοὺς συνετοὺς ἀποστόλους ὀνομάζειν. In practiceἩ δὲ πᾶσα τοῦ κανόνα, it is often understood to mean the 15th of Nisan in the Rabbinic Jewish calendar. See for example http://orthodoxwitness.org/over-the-rooftops/how-the-date-of-pascha-is-determined/2/ (Last visited April 15διαταγὴ τοῦτό ὲστι, 2015) where the author states that Pascha in 2015 is set to April 12 2015 to avoid coinciding with "the Jewish Passover" which he dates τὸ μὴ μετὰ Ἰουδαίων (incorrectlyἤγουν κατ᾽ αὐτὴν τὴν ἡμέραν) to April 5, and that Pascha 2016 is set to May 1 to avoid coinciding with the Jewish Passover which he dates to April 22ἑορτάζειν τὀ Πάσχα Χριστιανούς. This last date corresponds to 14 (not 15) Nisan 5776 and so is the Jewish Passover in a strict senseΧρὴ γὰρ προηγεϊσθαι τὴν ανέορτον ἐκείνων ἑορτὴν, but April 22, 2015 is a Friday, not a Sundayκαὶ οὕτω τὸ καθ᾽ ἡμᾶς τελεϊσθαι Πάσχα. In any caseὉ δὲ μὴ τοῦτο ποιῶν ἱερομένο, the author clearly uses "Jewish Passover" to refer to a date on the Jewish calendar, and not to the paschalion's Paschal Full Moon, which falls on Tuesday, April 7 in 2015 and on Tuesday, April 26 in 2016 καθαιρεθήσεται. James CampbellΤοὺτο δὲ καὶ ἡ ἐν Ἀντιοχείᾳ σύνοδος ἐν πρώτῳ κανόνι διετάξατο, cited in Reference 4 aboveλέγουσα τῆς ἐν Νικαίᾳ πρώτης συνόδου ὄρον εὶναι περὶ τῆς ἑορτῆς τοῦ Πάσχα· εἰ καὶ μὴ εὑρισκεται ὲν τοῖς κανόσι τῆσ ἐν Νικαίᾳ συνόδου τοιοῦτος κανών.<br>Please note, says that this text has been translated into English from the Gregorian paschalion violates the Nicene rule "that Pascha is not to coincide with the full moon, but to follow it" and that it is a mistake to treat this error as a violation of Apostolic Canon 7. (Reference 4 aboveLatin parallel translation found in Migne, text at footnote 14PG 137.)
812. Joannes ZonarasAristenus, Commentary on Apostolic Canon 7, Migne, PG 137, 49-50.
913. Matthew Blastaris, ''Syntagma Alphabeticum'', Migne, PG 145, 96D-97A.
1014. See Guiland, ''Essai sur Nicephore Gregoras'' (Paris: P. Geuthner, 1926), pp. 282-284. Also, ''Dictionnaire de Théogogie Catholique'' (Paris, 1911) Tome 11, col. 455; and Welborn, "Calendar Reform in the 13th Century" (Chicago: University of Chicago Dissertation, 1935), p. 31.
1115. M. Milankovitch, "Das Ende des julianischen Kalenders und der neue Kalender der orientalischen Kirchen", ''Astronomische Nachrichten'' 220, 379-384(1924).
1216. See World Council of Churches / Middle East Council of Churches Consultation, “Towards a Common Date for Easter” (1997); available at http://www.oikoumene.org/en/resources/documents/wcc-commissions/faith-and-order-commission/i-unity-the-church-and-its-mission/towards-a-common-date-for-easter/index?set_language=en.
1317. For an example of this, see Fr. Luke Luhl, “The Proposal for a Common Date to Celebrate Pascha and Easter,” ''Orthodox Christian Information Center'' (1997); available at http://orthodoxinfo.com/ecumenism/common_luhl.aspx.
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Initially the date of Pascha was fixed by consulting Jewish informants to learn when the Jewish month of Nisan would fall, and setting Pascha to the third Sunday in Jewish Nisan, the Sunday of Unleavened Bread. But beginning in the third century there are indications that some Christians were becoming dissatisfied with this reliance on the Jewish calendar. The chief complaint was that the third week in Jewish Nisan was sometimes placed before the spring equinox. [[Peter of Alexandria|Peter, Bishop of Alexandria]] (early 4th century A.D.), in a statement preserved in the preface to the [[Chronicon Paschale| ''Chronicon Paschale'']], expresses this view:<blockquote>On the fourteenth day of [the month], being accurately observed after the equinox, the ancients celebrated the Passover, according to the divine command. Whereas the men of the present day now celebrate it before the equinox, and that altogether through negligence and error.</blockquote>Those who held this view began to experiment with independent computations that would always place Pascha in the spring season. Traditionalists, however, felt that the old custom of consulting the Jewish community should continue, even if it sometimes placed Pascha before the equinox. [[Epiphanius]] of Salamis (''Panarion'' 3.1.10) quotes a version of the [[Apostolic Constitutions| ''Apostolic Constitutions'']] used by the sect of the Audiani which represents this school of thought: <blockquote>Do not do your own computations, but instead observe Passover when your brethren from the circumcision do. If they err [in the computation], it is no matter to you.</blockquote>
The controversy was resolved at the Council of Nicea. Although the decision was not recorded as a canon, its synodal letter to the Church in Alexandria conveys “...the good news of the agreement concerning the holy Easter, ...that all our brethren in the East who formerly followed the custom of the Jews are henceforth to celebrate the said most sacred feast of Easter at the same time with the Romans and yourselves.”[2] The Emperor Constantine confirmed this agreement in a letter to bishops that had not attended the Council, announcing two things: <blockquote>(1) "...the most holy festival of Easter should be everywhere celebrated on one and the same day. ...(So) cheerfully accept what is observed with such general unanimity of sentiment in the city of Rome, throughout Italy, Africa, all Egypt, Spain, France, Britain, Libya, the whole of Greece, and the dioceses of Asia, Pontus, and Cilicia;" and (2) "We have cast aside (the Jewish) way of calculating the date of the festival (because) ...we should never allow Easter to be kept twice in one and the same (solar) year!"[3] </blockquote>
Thus, the old Quartodeciman custom of consulting the Jewish calculation of Nisan 14 and celebrating Pascha according to that date was formally rejected, and the independent computations long in use at the influential city of Alexandria became the emerging, if still somewhat controversial, consensus. On the other hand, the comments of canonists, preachers, and chroniclers indicate that the old custom of placing Easter in the month of Nisan as computed by the Jewish community continued to have adherents for generations.
== The Nicene Formula ==
The Alexandrian and Roman methods of determining the date of Pascha were based on three principles: (1) Pascha was always after the vernal equinox, (2) it was to follow, but not coincide with, the first full moon of spring, and (3) it was always to be on a Sunday. A fourth principle – and one enunciated following Nicea I – is implicit in the first three: namely, (4) the date of Pascha was not to depend on the Jewish dates for Passover in any way. This last criterion was met by formulating the Paschalion entirely in terms of astronomical events and the weekly cycle of days.[4]
One early text that gives an explicit outline of the Nicene formula for dating Pascha is found in a homily from 387 that is widely attributed to St. John Chrysostom: <blockquote>Since we keep the first of times (spring), and the equinox ("isimera"), and after this the fourteenth of the moon, and together with these the three days Friday, Saturday, and Sunday; lacking any of these at one time it is impossible to fulfill the Pascha.[5]</blockquote> A traditional Paschalion of three elements is set forth in this homily attributed to St. Chrysostom. Its actual operation is clarified by the following passage from a letter traditionally attributed to St. Ambrose, most probably dating from the year 386 when Alexandrian and Roman dates for Pascha did not match, and St. Ambrose chose to follow the Alexandrian date.[6] <blockquote>We must keep the law regarding Easter in such a way that we do not observe the fourteenth as the day of the Resurrection; that day or one very close to it is the day of the passion...[and] it is evident that the day of the Resurrection should be kept after the day of the Passion, [so] the former should not be on the fourteenth of the [lunar] month, but later.[7]</blockquote> Despite evident divergences in dating Pascha, the basic intention of the Nicene Fathers is conveyed by these late fourth century texts. In summary, that intention was to establish a simple set of rules that would allow Pascha to be dated independently of the Jewish calendar, and to ensure that the basic chronological sequence of Passion and Resurrection as recorded in the Gospels was imitated every year. Insisting on Sunday as the only day suited to commemorating the Resurrection reveals their intention to imitate the chronology of the original event; and their preference for an astronomically determined vernal equinox is evident from the Eastern Church’s early adoption of the Alexandrian Paschal computations based on March 21st rather than March 25th, the conventional date of the vernal equinox on the official Julian and Alexandrian calendars.[8] The emergence of differing tabular, computational systems intended to implement the Nicene rules was a complex historical process, leading to the eventual dominance of a system that eventually prevailed was based on calendrical experiments made at Alexandria beginning in the mid-3rd century.[59] According to this system, Pascha is the first Sunday following the date of the Paschal Full Moon (PFM, - also called the νομικον φασκα, "nomikon faska" in Greek) for a given year. The computational PFM is not, however, the first full moon following the vernal equinox as determined by direct observation or by high-accuracy accurate astronomical computations. Rather, the computational PFM is designated as the first Ecclesiastical Full Moon (EFM) date that falls on or after March 21on the Julian calendar.[6] Ecclesiastical Full Moons (EFM) are calendar dates that approximate astronomical full moons using a cycle that repeats every 19 years. March 21 (O.S.Julian) was the date used by the Alexandrians for determining the PFM EFM used in their Paschal tables because it was near the actual date of the vernal equinox in the late 3rd and early 4th century A.D., when Paschal tables were first being compiled.
=== The Zonaras Proviso ===
The decision of the Nicene council concerning Pascha was that it should be computed independently of any Jewish computations: hence, a Paschalion that is consistent with Nicene principles cannot have any built-in dependence on the Jewish calendar. Nevertheless, possibly as early as the 12th century and certainly in recent times it has been widely believed[7] that Christian Pascha is required always to follow, and never coincide with, the first day of Passover, which is Nisan 15 in the rabbinic Jewish calendar. [10] By the 12th century the errors in the Julian calendar's equinoctial date and age of the moon had accumulated to the degree that Pascha did, in fact, always follow Jewish Nisan 15. This state of affairs continues to the present day, even though the Jewish calendar suffers from a slight solar drift of its own, because the Julian calendar's errors accumulate more rapidly than the Jewish calendar's.
The 12th century canonist [[Joannes Zonaras]] seems to have been the first to state the principle that Pascha must should always follow Jewish Passover (Nisan 15), so the principle is called the “Zonaras Proviso” after him. Zonaras is thought to have derived his new rule principle from his reading of Apostolic Canon 7, which states: <blockquote>"If any Bishop, or Presbyter, or Deacon celebrate the holy day of Easter before the vernal equinox with the Jews, let him be deposed."[711]</blockquote>
Zonaras, commenting on this Canon, wrote <blockquote>Ἐαρινὴν ἰσημερίαν τινὲς τὴν κε᾽ φασὶ τοῦ Μαρτίου· τινὲς δἐ τὴν κε᾽ τοῦ ἈπριλλίουSome say the Spring equinox is the 25th day of March; others, the 25th day of April. Οῖμαι δὲ μήτ᾽ ἐκείνην μήτε ταυτην τὸν κανόνα λέγειν· ὡς ὲπι τὸ πολὺ γὰρ τὸ Πάσχα πρὸ τῆς κε᾽ τοῦ Ἀπριλλίου ἑορτάζεσθαι είωθεν· I deem that the canon refers to neither the one nor the other. ἔστι δὲ ὅτε καὶ πρὸ τῆσ κε᾽ τοῦ ΜαρτίουFor Pascha is often celebrated before the 25th of April; and there are times when it is celebrated before the 25th of March; so that, ὡς συμβαίνειν (εἰ οὔτως νοοϊτο ἡ ἐαρινὴ ἰσημερίαif "Spring equinox" were so understood) παρὰ τὸν κανόνα τοῦτον τὸ Πάσχα ἑορτάζεσθαιPascha is being celebrated in violation of this canon. Ἔοικεν οὐν ἄλλο τι ἐαρινὴν ἰσεμερίαν τοὺς συνετοὺς ἀποστόλους ὀνομάζεινWhence it appears that the wise apostles call something else the "Spring equinox. Ἡ δὲ πᾶσα τοῦ κανόνα" So the whole thrust of the canon is this, διαταγὴ τοῦτό ὲστιthat Christians should not celebrate Pascha with the Jews (that is, τὸ μὴ μετὰ Ἰουδαίων (ἤγουν κατ᾽ αὐτὴν τὴν ἡμέρανon the same day) ἑορτάζειν τὀ Πάσχα Χριστιανούς. Χρὴ γὰρ προηγεϊσθαι τὴν ανέορτον ἐκείνων ἑορτὴν, καὶ οὕτω τὸ καθ᾽ ἡμᾶς τελεϊσθαι ΠάσχαFor it is fitting that their feast - which is no feast - is done first; and thus we do our Pascha. Ὁ δὲ μὴ τοῦτο ποιῶν ἱερομένοIf one consecrated to God does this even once, καθαιρεθήσεταιhe is removed from orders. Τοὺτο δὲ καὶ ἡ ἐν Ἀντιοχείᾳ σύνοδος ἐν πρώτῳ κανόνι διετάξατοThe synod in Antioch also ordered this, in their first canon, λέγουσα τῆς ἐν Νικαίᾳ πρώτης συνόδου ὄρον εὶναι περὶ τῆς ἑορτῆς τοῦ Πάσχα· εἰ καὶ μὴ εὑρισκεται ὲν τοῖς κανόσι τῆσ ἐν Νικαίᾳ συνόδου τοιοῦτος κανώνwhere they stated that this was decreed concerning the feast of Pascha by the synod of Nicea, although no such canon is found in the canons of the Nicene synod. [See Greek text in footnote.][811]</blockquote>
The 14th-century canon lawyer Matthew Blastares also enumerated the paschalion's principles in a way that can be taken to require dependence on the Jewish calendar. <blockquote>First, that it is necessary to celebrate the Pascha after the spring equinox; second, that it is not the same day as the Jewish festival; third, that it is not merely after the equinox, but after the first full moon following the equinox; and fourth, that (it is) the Sunday immediately after the full moon."[913]</blockquote> If by "the Jewish festival" Blastares simply meant the Paschal Full Moon or nomikon faska, then his second principle is would be redundant, - merely restating the third principle in other words- if it were not for the known divergence between the astronomical Pascal Full Moon and the Ecclesiastical Full Moon. If , on the other hand, he meant the 15th of Nisan on the Rabbinic Jewish calendar, (which date for Passover apparently began to supplant 14 Nisan in Inter-testamental times) then, as Zonaras may have done before him, he seemingly has replaced the Nicene rule of independence from the Jewish calendar with a rule that the paschalion must instead depend on it- in order to shun a coincidence of dates. However, it is also possible Blastares (like Zonaras before him) may have meant in his second rule that the date of Pascha is not set by simply adopting the date of Passover, as was the practice of the Quartodeciman churches prior to, and for some time after, the Nicene paschalion was enunciated. If this is the case, he too is saying nothing new.
== Implementation ==
== The Byzantine Proposal of 1324 ==
In the 14th century Nicephoras Gregoras calculated the current error in dating the vernal equinox to be three days, and proposed a reform of the Julian calendar to Andronicus II. The reform was not adopted, apparently from lack of popular or political support; and in fact would have corrected less than half of the seven-day error that actually existed at that time.[1014]
== The Gregorian Proposal of 1582 ==
== The Orthodox Proposal of 1923 ==
A [[Revised_Julian_Calendar|congress]] of Orthodox bishops meeting in 1923 under the presidency of Patriarch [[Meletios_IV_(Metaxakis)_of_Constantinople|Meletios IV]] agreed to set Pascha by means of precise astronomical computations referred to the meridian of Jerusalem, using a midnight to midnight day to date the full moon.[1115] This agreement was never permanently implemented in any Orthodox diocese. But the Revised Julian calendar, a more accurate version of the Gregorian calendar, which was introduced by the same congress has been adopted by some jurisdictions for celebrating the fixed feasts of the liturgical year.
== The World Council of Churches Proposal of 1997 ==
A consultation of Catholic, Orthodox and Protestant delegates met in Aleppo, Syria and issued an agreed statement recommending that all member churches work toward a common method of dating Pascha based on the three original Nicene principles, but employing astronomical observations from the meridian of Jerusalem instead of any cyclical tabular computation.[1216] This was essentially the same proposal as that of 1923, and was not implemented in the proposed year of 2001 when Eastern and Western dates for Pascha coincided. Resistance to such a reform by Orthodox jurisdictions is apparently rooted in respect for a widespread belief that March 21st Julian was designated by the Nicene Fathers to be the only true vernal equinox, and nourished by persistent fears that changing the received tradition for dating Pascha would endanger the integrity Orthodoxy’s witness to the Patristic Tradition by creating a purely “cosmetic” unity with other Churches.[1317]And so it is that the Nicene paschalion continues to be differently implemented in practice, despite its original simplicity.
== East and West Today ==
4. James Campbell, “The Paschalion: An Icon of Time,” ''St. Vladimir’s Theological Quarterly'', Vol. 28 No. 4 (1984) pp. 245-262. Also available at https://www.academia.edu/8246608/The_Paschalion_An_Icon_of_Time.
5. Chrysostom, Paschal Homily VII, Migne, ''Patrologiae graecae'' Vol. 59, col. 747A. 6. Hefele, History of the Councils, Vol. I., pp. 328ff. 7. Ambrose, Letter to the Bishop of Amelia, Fathers of the Church Vol. 26, pp. 193-194 and 199. Latin text: Migne PL 16, 1073B and 1078A. 8. Until the 6th century the Paschal tables used in Rome were based on the conventional date of March 25th for the vernal equinox. See Jones, “The Development of the Latin Ecclesiastical Calendar” in Bedae, Opera de Temporibus (1943) pp.1-104 for an English overview, or a more detailed account in French s.v. “Paques. les controverses pascales” in Dictionnaire de Theologie Catholique (1931) Tome 11.2,1948-70; also available at http://jesusmarie.free.fr/dictionnaire_de_theologie_catholique_lettre_P.html.<br>Please note that Hefele (note 5 above) differs from my more recent sources in saying that in 387 the Romans took March 18 as the vernal equinox in order to arrive at Pascha on March 21. It seems possible that the discrepancy involved the Romans having relied on their tabular EFM date regardless the equinox. This, of course, would have been a very serious breach of the Nicene principles. 9. The basic system can be found in the “Paschal Canon” of the Alexandrian scholar Anatolius, Bishop of Laodicea, which was composed c. 277 A.D. See http://www.ccel.org/ccel/schaff/anf06.vi.iii.ii.i.html and following pages.
==See also==
