Our Calendar: The Julian calendar and its errors. How corrected by the Gregorian. Rules for finding the dominical letter, and the day of the week of any event from the days of Julius Caesar 46 B.C. to the year of our Lord four thousand; a new and easy method of fixing the date of Easter. Hebrew calendar; showing the correspondence in the date of events recorded in the Bible with our present Gregorian calendar. Illustrated by valuable tables and charts.Packer, George Nichols
History
Our Calendar: The Julian calendar and its errors. How corrected by the Gregorian. Rules for finding the dominical letter, and the day of the week of any event from the days of Julius Caesar 46 B.C. to the year of our Lord four thousand; a new and easy method of fixing the date of Easter. Hebrew calendar; showing the correspondence in the date of events recorded in the Bible with our present Gregorian calendar. Illustrated by valuable tables and charts.
Packer, George Nichols
Calendar; Jewish calendar
But why did the Pope, in correcting the Julian calendar in 1582, not
correct the whole error of thirteen days? Why did he leave the three days
uncorrected? This question has been asked an hundred times, but a correct
answer has never yet been given. Some say that the Pope did according to
his best ability, and would make us believe that neither he nor his
astronomers knew what the error was. This is not true, for history records
the fact of the error, and just what that error was. He simply did not
want to correct the three days, and for good reasons, which we shall
endeavor to show; reasons which every churchman ought to know.
When Caesar formed his calendar, 46 B. C., the vernal equinox fell on the
24th of March. At the meeting of the Council of Nice, in 325, it had
fallen back to the 21st, the error being three days in about 400 years.
Now it should be borne in mind that the Julian calendar was the only one
in use at that time, and for the next 1257 years, when in 1582, it was
corrected by Pope Gregory XIII. Easter, and all the movable feasts, had
been unsettled during the 1257 years intervening, from the Council of Nice
to Gregory, on account of the errors of the Julian calendar. The Easter
question had been the cause of a good deal of discussion between the
Eastern and Western churches during the second and third centuries, as
they could not agree on the day of the week on which that event should be
celebrated.
The Western churches observed the nearest Sunday to the full moon of
Nisan. The Asiatics, on the other hand, adopted the 14th of Nisan upon
which to commemorate the crucifixion, and observed the festival of Easter
on the third day following, upon whatever day of the week that might fall.
Finally, the Council of Nice was convened, and the matter came before that
council, and a reconciliation was accomplished. It was then and there
agreed by the two parties that Easter should be celebrated on the first
Sunday after the full moon that falls upon or next following the day of
the vernal equinox, and that the 21st of March should be accounted the day
of the vernal equinox.
It has already been shown that the error in the Julian calendar is three
days in 400 years; so that in 400 years from the Council of Nice the
vernal equinox had fallen back to the 18th of March; in 800 years it had
fallen back to the 15th; in 1257 years, that is in 1582, it fell on the
11th. Still the 21st of March, by the only calendar in use at that time,
was accounted the date of the vernal equinox, by which date Easter was
determined, so that, in 1582, when it was the 21st by the calendar, the
correct date was the 31st. Hence, the error had been increasing at the
rate of three days every 400 years until in 1582 it amounted to ten days.
Public-domain text, read in full here on John Shaqi.
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