also as regards the form itself of the fast.[1] For some consider themselves bound to fast one day, others two days, others still more, while others [do so during] forty: the diurnal and the nocturnal hours they measure out together as their [fasting] day.[2] And this variety among the observers [of the fasts] had not its origin in our time, but long before in that of our predecessors, some of whom probably, being not very accurate in their observance of it, handed down to posterity the custom as it had, through simplicity or private fancy, been [introduced among them]. And yet nevertheless all these lived in peace one with another, and we also keep peace together. Thus, in fact, the difference [in observing] the fast establishes the harmony of [our common] faith.[3] And the presbyters preceding Soter in the government of the church which thou dost now rule—I mean, Anicetus and Pius, Hyginus and Telesphorus, and Sixtus—did neither themselves observe it [after that fashion], nor permit those with them[4] to do so. Notwithstanding this, those who did not keep [the feast in this way] were peacefully disposed towards those who came to them from other dioceses in which it was [so] observed, although such observance was [felt] in more decided contrariety [as presented] to those wdio did not fall in with it; and none were ever cast out [of the church] for this matter. On the contrary, those presbyters who preceded thee, and who did not observe [this custom], sent the Eucharist to those of other dioceses who did observe it.[5] And when the blessed Polycarp was sojourning
- ↑ According to Harvey, the early paschal controversy resolved itself into two particulars: (a) as regards the precise day on which our Lord's resurrection should be celebrated; (b) as regards the custom of the fast preceding it.
- ↑ Both reading and punctuation are here subjects of controversy. We have followed Massuet and Harvey.
- ↑ "The observance of a day, though not everywhere the same, showed unity, so far as faith in the Lord's resurrection was concerned."—Harvey.
- ↑ Following the reading of Rufinus, the ordinary text has μετ' αὐτούς, i.e. after them.
- ↑ This practice was afterwards forbidden by the Council of Laodicea, a.d. 320.
