great easter controversy cover-up

8/12/2019 Great Easter Controversy Cover-Up

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The Great Easter Controversy Cover-up

ontained in this article is evidence that the lunar Sabbath truth was proactively

hidden from the Seventh-day Adventist membership as early as 1911. This cover-upwas conducted by a small group of leaders who met in a private home for the

purpose of removing a trail of evidence contained in the Appendix of the 1888 version of

Ellen Whites book, The Great Controversy Between Christ and Satan (GC). For it wasdiscovered that the General Appendix Notes 3 and 9 contained historical records relating to

the Easter Controversyof the 2nd 4th

century A.D. Combined, these Appendix Notes

reveal that the original Passover dating system and that of the true seventh-day Sabbath

were counted from the New Moon after all, and furthermore should be consistently and

faithfully kept to the end of time.

Historical Overview of the Easter Controversy

The great dispute, known as the Easter Contr oversy began in the 2nd century A.D. as

Roman Bishops and Emperors sought to unite their entire kingdom, the eastern Asiatics

(Israel and surrounding areas) with the western Roman churches (Italy and surroundingareas) in celebrating the Crucifixion and Resurrection of the Messiah (Christ) upon the

same Roman calendar planetary week day.

Up to this time the faithful followers of the Messiah (later referred to as Christians by

Roman Bishops) had celebrated this most marvelous and significant set of events accordingto the ancient astro-luni-solar calendar model contained in the Torah (Old TestamentScripture) as was traditionally kept among the Jews. In the early days these faithful

believers were dubbed by the Roman Bishops as Quartodecimens (Fourteeners)as they

celebrated Passover on the 14th

day as counted from the New Moon in the lunar month ofAviv.

These same folks, including all the Apostles along with their disciples after them, such asPolycarp, and others, also remained consistent in celebrating the Resurrection and Feast ofFirst Fruits on the 16

thday of the New Moon every year, which had always been the first

C


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day of the lunar week since the time of Moses. Thus it is that the day between Passover on

the 14th

, and Feast of First Fruits on the 16th

of the lunar month, is itself, every year the true

and holy seventh-day Sabbath found always on the 15th

day according to the count from theNew Moon. This places all other seventh-day Sabbaths for the month and year on the lunar

dates of the 8th

, 15th

, 22nd

, and 29th

. (Leviticus 2; Isaiah 66:23; Ezekiel 46:1-3)

The question relating to the observance of Easter [Passover], which was

agitated in the time of Anicetus and Poly carp, and afterwards in that of

Victor, was still undecided. It was one of the principal reasons forconvoking the council of Nice, being the most important subject to be

considered after the Arian controversy. It appears that the churches of Syria

and Mesopotamia continued to follow the custom of the Jews, andcelebrated Easter on the fourteenth day of the moon, whether falling on

Sunday or not. A Historical View of the Council of Nice,p. 22, translated by

Isaac Boyle, D.D. New York: Thomas N. Staintford, 637 Broadway, 1856.

[Emphasis Mine]

There was a considerable discussion raised about this time, in consequenceof a difference of opinion respecting the observance of the paschal season.

The churches of all Asia, guided by a remoter tradition, supposed that they

ought to keep the fourteenth day of the moon for the festival of the

Saviors Passover, in which day the Jews were commanded to kill thepaschal lamb; and it was incumbent on them, at all times, to make an end of

the fast on this day, on whatever day of the [Roman] week it shouldhappen to fall. The Ecclesiastical History of Eusebius Pamphilus, Bishop of

Caesarea, in Palestine, translated by Christian Frederick Cruse, D.D., Tenth

Edition, Chapter 23, p. 207. 1850. [Emphasis Mine]

But notwithstanding the decision of the council [of Nicaea] there were someQuartodecimens, as they were termed; who remained pertinaciously

attached to the celebration of Easter on the fourteenth of the moon, andamong others the Audeans, schismatics of Mesopotamia. They found fault

with the council, reproachfully remarking, that this was the first time thatthe ancient tradition[of properly locating Passover by the moon], through

compliance for Constantine, had been departed from.A Historical View

of the Council of Nice, p. 23, translated by Isaac Boyle, D.D. New York:

Thomas N. Staintford, 637 Broadway, 1856. [Emphasis Mine]

The edict was declared far and wide that Easter was to be consistently and unitedly

celebrated upon the first Sunday after the full moon that follows the vernal equinox to placeit in a general proximity to the Jewish Passover and yet remain separate. The decision ofthe Roman Catholic Church Bishops to choose a day other than that of the traditional

Passover was borne out of their hatred for the Jews. Wanting no ties to the Jewish astro-

luni-solar calendar they falsely presumed that their own belief in the resurrected Christ

afforded themselves license to choose a day that suited their interests as a contrast to theJews whom they maintained had killed the Messiah.

So it was in changing the name of Passover, Unleavened Bread and First Fruits to thesingle term Easter, and celebrating it upon Saturday night and Sunday morning of the


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planetary week, the Roman Catholic Church had effectively separated themselves and all

their adherents (daughters) from the worship rhythms of Scripture and of heaven itself.

Make no mistake, the total eradication of the Quartodecimensway of calculating New

Moons, Feast days, and Sabbaths, was designed to cause all to adopt the Roman Julian

calendar. So it is that when theEaster Controversyis discussed it must be understood thatit was not simply a conflict over a single day, but a unitypressure tank, effectivelydesigned to force all believers to adopt the same calendar model of the Roman Empire.

My people are destroyed for lack of knowledge. Because you have rejectedknowledge, I also will reject you from being priest for me. Because you

have forgotten the law of your Elohiym, I also will forget your children.

Hosea 4:6

When it All Began

It all began in 1888, with the first published editionof the book The Great Controversy between Christ

and Satan, by Ellen White, which contained 13

General Notes suitably positioned in the Appendix. Yet, in1911, a new edition, under the direction of Willy White and

endorsed by Ellen White, was typeset and reprinted with additional

images and an updated Appendix. Folks at the time were up in armsabout why there was a need to create a new edition of the book, as this

alluded to there being a flaw in the 1888 version written by their beloved prophet

Ellen White. Surely, this first edition had been without error.

In response to the many inquiries, the claim was declared by Willy White that nosignificant changes had been made, but that only the General Noteshad been replacedin the Appendix with newer and more available quotes. It is common knowledge that

neither these General Notes, nor the historical quotes within the book were written by Ellen

White, but there is reasonable evidence that she was intimately involved in their

replacement. Read on to discover why some notes had to be removed, which necessitatedthe cover-up that followed.

Letter by W. C. White

After mentioning that the new book runs page for page, and each

chapter begins and ends on the same page, he introduced the

principal features:

The most noticeable change in the new edition is theimprovement in the illustrations. Each of the forty-two

chapters, together with the preface, introduction, contents,

and list of illustrations, has a beautiful pictorial heading; and ten new full-


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page illustrations have been introduced, to take the place of those which

were least attractive.

The thirteen [General] appendix notes of the old edition have been

replaced by thirty-one notes occupying twelve pages. These are nearly

all reference notes, intended to help the studious reader in findinghistorical proofs of the statements made in the book.

The biographical notes have been omitted, and the general index has been

enlarged from twelve to twenty-two pages, thus greatly facilitating the

finding of desired passages.

In the body of the book, the most noticeable improvement is the

introduction of historical references. In the old edition, over 700 Biblicalreferences were given, but in only a few instances were there any

historical references to the authorities quoted or referred to. In the new

edition the reader will find more than 400 references to eighty-eightauthors and authorities.W. C. White Letter, July 24, 1911 (see also3SM, p. 434). http://www.whiteestate.org/vault/GCCh24bio.html

So who was behind the removal of the 1888 General Notes 3 and 9?

Whose home did these Adventist Church leaders meet in?

Preparation and Endorsement of Appendix Notes

With this having been said, and the new printing of the Great

Controversy now on the market, it was important to take

particular note of exactly what was done, in preparing thecopy for the resetting of the type for the 1911 edition. W. C.

White was in charge of the work at Elmshaven; he was the

principal spokesman during the period of work on the book,and quite naturally was the one to make explanations that

might be called for.

On July 24, 1911, a few days after receiving a copy of the new book, W.C. Whitewrote a letter addressed to Publishing House Managers, which he repeated the

next day in a letter to Our General Missionary Agents (publishing department

leaders). This he later included in a statement read to the General ConferenceCommittee in its Autumn Council held in Washington, D.C.

These W. C. White letters of explanation, quoted extensively in this chapter,

carried Ellen Whites written approval. An affidavit to this effect reads:
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Yesterday and again this morning, I have read the letter written by W. C.

White to our General Missionary Agents and his letter to the members ofour Publication Committee, regarding the new edition of Great

Controversy.

And now I wish to say to you that what he has written regarding mywishes, and decisions, and instruction relative to this work is a true and

correct statement.

Ellen WhiteSt. Helena, California, July 27, 1911

--Letter 57, 1911. http://www.whiteestate.org/vault/GCCh24bio.html

Why were these particular General Notes removed?

While this indeed appears to be true, the real question is, what was it that prompted theremoval of General Notes 3 and 9 from the Appendix? Is there any connection between the

two?

To accomplish this investigation and get to the root cause for the removal of these twoGeneral Notes, lets begin by reading them in their chronological order, first Note 3

followed by Note 9. Subsequent to each will be a commentary and then a conclusion at the

end.

Note 3 Omitted from the 1888 Version of

The Great Controversy Between Chr ist and Satan

when it was republished in 1911

GC 1888Page 681.2

Note 3Page 328.That the reader may see the reasonableness of Mr. Millers

position on the prophetic periods, we copy the following, which was published

in the Advent Herald, Boston, in March, 1850, in answer to a correspondent:

It is by the canon of Ptolemy that the great prophetical period of theseventy weeks is fixed. This canon places the seventh year ofArtaxerxes in the year B.C. 457; and the accuracy of the canon is

demonstrated by the concurrent agreement of more than twenty

eclipses. The seventy weeks date from the going forth of a decreerespecting the restoration of Jerusalem. There were no decrees

between the seventh and the twentieth years of Artaxerxes. Four

hundred and ninety years, beginning with the seventh, must

commence in B.C. 457, and end in A.D. 34. Commencing in the
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twentieth, they must commence in B.C. 444, and end in A.D. 47. As

no event occurred in A.D. 47 to mark their termination, we cannotreckon from the twentieth; we must therefore look to the seventh of

Artaxerxes. This date we cannot change from B.C. 457 without first

demonstrating the inaccuracy of Ptolemys Canon. To do this, it

would be necessary to show that the large number of eclipses bywhich its accuracy has been repeatedly demonstrated, have not been

correctly computed; and such a result would unsettle every

chronological date, and leave the settlement of epochs and theadjustment of eras entirely at the mercy of every dreamer, so that

chronology would be of no more value than mere guess-work. As

the seventy weeks must terminate in A.D. 34, unless the seventh of

Artaxerxes is wrongly fixed, and as that cannot be changed withoutsome evidence to that effect, we inquire, what evidence marked that

termination? The time when the Apostles turned to the Gentiles

harmonizes with that date better than any other which has been

named. And the crucifixion, in A.D. 31, in the midst of the lastweek, is sustained by a mass of testimony which cannot be easily

invalidated.

As the 70 weeks and the 2300 days have a common starting-point,

the calculation of Mr. Miller is verified at a glance by subtracting the457 years B.C. from the 2300. Thus, (2300457 = 1843 A.D.)

The year 1843 was, however, regarded as extending to the spring of1844. The reason for this, briefly stated, is as follows: Anciently the

year did not commence in mid-winter, as now, but at the first

New Moon after the Vernal Equinox. Therefore, as the period of2300 days was begun in a year reckoned by the ancient method, it

was considered necessary to conform to that method to its close.Hence, 1843 was counted as ending in the spring, and not in the

winter.

But the 2300 days cannot be reckoned from the beginning of the year457 B.C.; for the decree of Artaxerxeswhich is the starting-

pointdid not go into effect until the autumn of that year.

Consequently, the 2300 days, beginning in the autumn of 457 B.C.,

must extend to the autumn of 1844 A.D. (see small diagram on plate

opposite page 328.)

This fact not being at first perceived by Mr. Miller and hisassociates, they looked for the coming of Christ in 1843, or in the

spring of 1844; hence the first disappointment and the seeming

delay. It was the discovery of the correct time, in connection with

other Scripture testimony, that led to the movement known as theMidnight Cry of 1844. And to this day the computation of the

prophetic periods placing the close of the 2300 days in the autumn of


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1844 stands without impeachment. [Emphasis Mine]

Commentary on General Note 3

General Note 3was primarily intended to be a full disclosure and detailed explanation withregard to how William Miller arrived at the autumn of 1844 as the time of the Second

Coming of Christ. And although Miller and his followers were again disappointed that

their long anticipated Savior did not return to earth to deliver His awaiting saints, itcontinues to be taught as fact to this day by the Seventh-day Adventist Church that October

22, 1844 was the correct date, but for a different event. The actual event they believe to

have commenced on that day was the anti-typicalDay of Atonement, the cleansing of the

heavenly sanctuary and investigative judgment.For the very reason that the S.D.A. Churchcontinues to firmly uphold this belief, this cannot be the reason for the removal of General

Note 3.(It is not the intent of this article to discuss any aspect of this particular belief.)

It is my conviction that the white elephant in the roomwas the paragraph (shown below)alluding to the ancient Biblical and Hebrew calendar. It was this portion alone that

conflicted with the narrative contained in the book and of necessity had to be removed.

Anciently the year did not commence in mid-winter, as now, but at the first

New Moon after the Vernal Equinox. Therefore, as the period of 2300

days was begun in a year reckoned by the ancient method, it was

considered necessary to conform to that method to its close. Hence,

1843 was counted as ending in the spring, and not in the winter.

This paragraph epitomizes the honest effort of William Miller and his associates to connect

all the dots of the ancient Biblical calendar, and by extension, that of the Hebrews at this

pivotal hour and time of His expected return. But although their ideas were not realized, orprovable with regard to the shift in events from the Second Coming of Christto theDay of

Atonementtheory, they bore witness of the true calendar of the heavenlies that is not made

with human hands.

1. They recognized that the Creators years were to commence in the springand not the winter.

2. They recognized that the New Moon was the marker for establishing anddemarcating the dates of the Biblical lunar months.3. They profoundly recognized that if the ancient astro-luni-solar calendarwas the one used at the commencement of this or any prophetic period

extending to the end of time, the same calendar must be utilized at its

close.

Wow! Wow! Wow! These are the predominant and sensational points made in GeneralNote3that must have been recognized in hindsight as conflicting with the modern calendar

and Sabbath promoted to a large degree in the very same book as written by Ellen White.


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Not a single word or quote referencing this subject in the original 1888 Appendix remains

in the 1911 or later publications of the book (GC) . This absence of replacements conflicts

with the declaration of W. C. White that nothing was removed, but that only better or moreaccessible quotes were exchanged.

Note 9 Omitted from the 1888 Version of

The Great Controversy Between Chr ist and Satan

when it was republished in 1911

GC 1888Page 685.3

Note 9. Page 447.The Bishops of Rome began, very early, to demandobedience from all the churches. Of this, the dispute between the eastern and

the western churches, respecting Easter is a striking illustration.

This dispute arose in the second century. Says Mosheim: The Christians of thiscentury celebrated anniversary festivals in commemoration of the death and

resurrection of Christ. . . The day which was observed as the anniversary of

Christs death was called the Paschal Day, or Passover. Like the Jews,Christians celebrated a sacred feast, at which they distributed a Paschal lamb in

memory of the holy supper.

The Christians of Asia Minor [East] kept this feast on the fourteenth day of the

first Jewish month, when the Jews celebrated their Passover, and when Christ is

said to have eaten the Paschal lamb with His disciples. Three days thereafter, a

festival was observed in honor of the resurrection.

The western churches on the other hand, celebrated the resurrection of Christ on

the Sunday following the Jewish Passover, and observed the Paschal Feast onthe night preceding Sunday, thus connecting the commemoration of Christs

death with that of his resurrection.

Toward the conclusion of this [2nd] century, Victor, Bishop ofRome, endeavored to force the Asiatic Christians, by the pretended

authority of His laws and decrees, to follow the rule which was

observed by the western churches in this point. Accordinglyhe

wrote an imperious letter to the Asiatic Prelates, commanding themto imitate the example of the western Christians with respect to the

time of celebrating the festival of Easter.

The Asiatics answered this lordly requisition . . . with great spirit and

resolution, that they would by no means depart, in this manner, from

the custom handed down to them by their ancestors.

Upon this the thunder of excommunication began to roar. Victor,

exasperated by this resolute answer of the Asiatic bishops [of the


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east], broke communion with them, pronounced them unworthy of

the name of his brethren, and excluded them from all fellowship withthe Church of Rome. Mosheim, Eccliastical History, Century 2,

Part 2, Chap. 4., Para. 9, 11.

This, says Bower, was the first essay of Papal Usurpation.

For a time, however, Victors efforts availed little. No regard was paid to his

letters, and the Asiatics continued to follow their ancient practice. But byenlisting the support of the imperial power, which the church for so many

centuries controlled, to serve her purposes, Rome finally conquered. The

Council of Nice, out of compliance to Constantine the Great, ordered the

solemnity of Easter to be kept everywhere on the same day, after the custom ofRome. [Bowers History of the Popes, Vol. 1, PP. 18 19]

This decree, backed by the authority of so great an emperor, was decisive;

None but some scattered schismatics, now and then appearing, that durstoppose the resolution of that famous synod. [Hevlyn, History of the Sabbath,

Part 2, Chap. 2, Sec. 4, 5.] [Emphasis Mine]

Commentary on General Note 9

General Note 9was primarily intended to illustrate the early emergence of Roman power

in controlling the conscience of men and changing the laws and times of Yahuah to meet

the dictates of their own hearts. But, inadvertently in documenting history, the proverbial

Pandoras Boxwas left ajar to be discovered at a later date.

It is from the quotes of these secondary historians, written between the 17th

and 19th

centuries A.D. in General Note 9 that one can trace the events along their pathway back tothe 2

nd4

thcentury when the Great Easter Controversywas originally recorded in detail

in the Eccliastical Histories by Eusebius. Let it not be lost upon the reader that the

Encyclopedia Britannica, first published in 1768 was abreast of this history as well,making it available from library to library throughout the world. No theologian or church

historian was without excuse.

If performing only a superficial reading of these quotes no questions or red flags regarding

the original calendar or true Sabbath of Scripture would have been raised, as some keywords and elements are absent. However, in researching any of these quotes to their source

as originally recorded in the 4th

century, it becomes conspicuously clear that there weremore issues at stake than first met the eye, as these terms and phrases were prominent in

the original ancient history record. For it is in those early pages of antiquity that one

comes face to face with the Great Easter Controversy and the comprehensive meaning of

the term Quartodecimens(Fourteeners)as it specifically related to the faithful followersof Messiah who refused to celebrate Passover, the true day of the His crucifixion on any


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day other than the 14th

day as counted from the New Moon,of Scriptures astro-luni-

solar calendar. These also refused to call Passover by the name Easter.

Evidently, this conflict of interest over the true Sabbath contained between the covers of

the 1888 (GC) book by Ellen White, was not discerned until after it had been published.

However, if this had been discovered by the masses in that day, this would naturally havehad disastrous consequences for the continued building up of the Seventh-day AdventistChurch.Once discovered, we can be sure there was no underestimating the relevance of

these quotes to the churchs current views. For after all, Adventisms most prominent

belief that the Roman Saturday is the true seventh-day Sabbath was a primary focuscontained within the pages of this very book.

But following this discovery, instead of synchronizing the Sabbath with the luni-solar time-

keeping of the Bible, the Messiah, and all His first century followers who faithfullycelebrated Passover according to the count from the New Moon, Ellen White, the

acclaimed Adventist prophetess endorsed W. C. White and staff to hide this new

revelation from the people. Undoubtedly, this historical disclosure had slipped by EllenWhitesnotice at the first printing of the book (GC) in 1888, but we can be certain it did

not escape her notice by 1911. For the removal of these General Notes and all the work of

preparation for the reprinting of the book was done both in Ellen Whiteshome and with

her written endorsement.

One can hardly fault another for believing Saturday is the Sabbath as found on the Roman

planetary week for the sheer fact that this continuous weekly cycle has been principallyproclaimed since the 4

thcentury A.D. As such, ALL have long been conditioned to believe

this revolutionary and earth-shattering lie (Revelation 13:3, Titus 1:14). The historical

record stands in opposition of this fraudulent placebo, and the Biblical authority defines the

elements of quite a different time-piece that our Creator ordained in the heavens at thebeginning (Isaiah 66:23, Ezekiel 46:1).

So, what we are left with is a three-fold revelation that:

1. The true Sabbath of Scripture is only found according to the astro-luni-solarcalendar model as was traditionally kept by Yahuahs faithfulfrom Adamto Noah, Abraham to Moses, and from David to our Messiah, Yahushua.

Thereafter, the faithful of Yahushua were dubbed Quartodecimens(Fourteeners)who refused to change their calendar to harmonize with the

Roman Easter Sunday and its unbroken weekly cycle.2. There is no way of knowing who first discovered that the quotes in General

Note 9 contained material that led to the truth in opposition to the current

teachings of the S.D.A. Church and its Saturday Sabbath. But we do know

who removed them. All of the reworking of the Appendix Notes was underthe supervision of Willy White, his mother Ellen White and their small staff

at her Elmshaven home in St. Helena, California.

3. Shocking as it may be, the author, Ellen White is discovered to be a merewoman after all, who may have been caught up in her own desire to be

something morea prophet.


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Is there any question that Ellen White had an intimate knowledge of the truth regarding the

Easter Controversy, the Quartodecimensand the only official astro-luni-solar calendar

the early followers of Messiah adhered to for all New Moons, all Feast days, and allseventh-day Sabbaths?

Here again, not a single word or quote referencing this subject in the original 1888Appendix remains in the 1911 or later publications of the book (GC). This absence ofreplacements conflicts with the declaration of W. C. White that nothing was removed, but

that only better or more accessible quotes were exchanged.

Perhaps these concepts are still so new to you that you find yourself asking, I dont see

how changing when the year or month begin would affect the Sabbath in any way. The

point here is that there are two diabolically different calendars represented, one in Scripture

and one by Rome, each contain both a uniquely different stylized month and week of sevendays.

It should come as no surprise that both the Roman week and month have been thoroughlydisconnected from all the astral-celestial bodies that demarcate time and especially from

the moon. This was proactively accomplished by Julius Caesar, when the first draft of the

Julian calendar was drawn and later supported by Pope Sixtus, Victor, Bishop of Rome,

and ultimately Constantine. For more information regarding astro-luni-solar calendar referto,The Creators Calendar Units of Time.

Below is an illustration designed to depict the inherent differences between how each weekmodel works within its respective month.
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Historical Lunar Week and Sabbath Quotes

The belief, that the week has come down uninterrupted since Creation, is not anassumption shared by modern Jewish scholars who know their history. Rather, itappears the 2

nd4

thcentury Jewish leaders, along with the Romans had a part to

play in the change.

In the years following Clement of Alexandria's time (A.D. 150-215), an

ominous change started to take place that was to radically change the

Christian concept of the Sabbath. This intimate connection between the

week and the month was soon dissolved. It is certain that the week soonfollowed a development of its own, and it became the custom -- without

paying any regard to the days of the month (i.e. the luni-solar month) . . .

so that the New Moon no longer coincided with the first day of themonth. Then, on page 4179 of the same encyclopedia, we read: "The

introduction . . . of the custom of celebrating the Sabbath every 7th day,

irrespective of the relationship of the day to the moons phases, led to a

complete separation from the ancient view of the Sabbath. . .Encyclopaedia Biblica,1903 p. 5290. [Emphasis mine]

Even after Constantines edict about Sunday [A.D. 321-324], it tookanother generation or two for the seven-day week to catch on throughout

the empire. The 24-hour system took longer, having to wait until the

invention of the mechanical clock in the Middle Ages by monks anxious

to observe with precision their canonical hours. Before this, peoplemarked the passage of time during the night by using the stars and during

the day either by eyeballing the sun or by listening to public

announcements of the time. Calendar, David Ewing Duncan, p. 47,New York, Avon Books, 1998. [Emphasis mine]

The invention of the continuous week was therefore one of the mostsignificant breakthroughs in human beings attempts to break away from

being prisoners of nature [time beaconed by the ordained sun, moon, and

stars] and create a social world of their own. The Seven Day Circle:

The History and Meaning of the Week, Eviator Zerubavel, New York:

The Free Press, 1985. p.11. [Emphasis mine]

Most theologians and some scholars assume that mainstream Jewish

society, at the time of Jesus...was practicing a fixed seven-day weekwhich was the same as the modern fixed [Roman planetary cycling]

seven-day week. This is extremely doubtful. The change, from a lunar to

a fixed week, was brought about by the power and influence of Rome.As long as the Nazarenes held power in Jerusalem, all Roman practices

and customs, including that of the consecutive week, were held at bay.


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Shawui Sabbath: Ancient Sabbath Observance [Emphasis mine]

The [early] Hebrews employed lunar seven-day weeks, which ended

with special observances on the seventh day, but none the less were tied

to the moon's course.Rest Days, Hutton Webster, p. 254-255 [Emphasis

mine]

He [Constantine] wished, almost the necessity, of so keeping Easter as

to make the day of crucifixion Friday, and of the resurrection Sunday,caused differences of opinion that led to persecution and bloodshed.

Mazzaroth, The Constellations, Frances Rolleston, p. 133. Rivingtons,

London, 1862.

The Jewish festivals being regulated solely by the moon, may fall on

any day of the [modern Roman] week. Oxford English Dictionary,

1971 Edition, Vol. 2, Pentecost. [Emphasis mine]

The modern seven-day week came into use during the early imperial

period, after the Julian calendar came into effect, apparently stimulatedby immigration from the Roman East. For a while it coexisted alongside

the old 8-day nundinal cycle, and fasti are known which show both

cycles. It was finally given official status by Constantine in 321.Roman Calendar Encyclopedia, Days of the Week.

The Sabbath depending, in Israels nomadic period, upon the

observation of the phases of the moon, it could not, accordingly be afixed day [planetary day of the modern Roman cycling week]. The

Jewish Encyclopedia: A Descriptive Record of the History. Edited by

Isidore Singer, Cyrus Adler. Volume 10, p. 590. [Emphasis mine]

It is certain that the Jews celebrated the sheaf-waving on Nisan 16 and

Pentecost on the fiftieth day after . . . without regard in either case to theday of the [modern Roman] week. Oxford English Dictionary, 1971

Edition, Vol. 2, Pentecost. [Emphasismine]

We shall be taken for Persians [Mithraists], perhaps . . . The reason forthis, I suppose, is that it is known that we pray towards the east . . .

Likewise, if we devote the day of the Sun to festivity (from a far

different reason from Sun worship), we are in a second place from thosewho devote the day of Saturn, themselves also deviating by way of aJewish custom of which they are ignorant. Tertullian, Apologia.

[Emphasis mine]

The weeks do not continue in a regular cycle regardless of the moon.

Each month has four weeks, their beginning with the New Moon. I have

no doubt that this was the old Hebrew system. Babylonian Menologiesand the Semitic Calendars,p. 89.


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It should be noted that the oldest dated Christian inscription to employ aplanetary designation [Sunday Saturday, unbroken cycle of weeks]

belongs to the year 269 A.D.Inscriptiones Christianae Urbis Romae,

ed. De Rossi, 1861, i, No. 1. [Emphasis mine]

The present Jewish calendar was fixed[to the Roman planetary weekly

cycle] in the fourth century.Jewish Theological Seminary of America,

Letter by Louis Finkelstein to Dr. Leroy E. Froom, Feb. 20, 1939.[Emphasis mine]

There was a distinct break between the Old Testament requirements . . .

dealing with the Sabbath worship... They wanted to show thatChristianity was distinct from Judaism... The other thing that we should

remember, too, is that our calendar that we follow, including Seventh-

day Adventists, is not only a calendar that was devised by the Catholic

Church, but also it is a calendar thats based upon the solar year, not thelunar year and the Jewish calendar that was observed in the time of

Christ follows a lunar [lunisolar] calendar . . . So the great irony is thateven the Seventh-day Adventists themselves are not worshipping on

exactly the same Sabbath day as the Jews of the time of Christ. Patrick

Madrid, Catholic Priest and conservative made the startling comment on

EWTN, Global Catholic Radio Network on Jan 5, 2006 when answeringa question about the Catholic Church changing the day of worship from

Saturday to Sunday.

But to the seventh-day of the week he has assigned the greatest

festivals, those of the longest duration, at the periods of the equinox bothvernal and autumnal in each year; appointing two festivals for these two

epochs, each lasting seven days; the one which takes place in the springbeing for the perfection of what is being sown, and the one which falls in

autumn being a feast of thanksgiving for the bringing home of all the

fruits which the trees have produced F.H. Colsons translation ofPhilos THE DECALOGUE XXX (159)

Referring to the quote above Lets look carefully at what Philo issaying. But to the seventh-day of the week He has assigned the greatest

festivals, in other words the greatest (longest) festivals have been

assigned to the seventh-day of the week [Sabbath the 15th] which beginsthe Festival and lasts for seven days. We know both of these seven-dayFeasts begin on the 15th (Sabbath). Each of them lasts for seven days,

and each one of these events were assigned to the seventh-day of the

week (15th) or weekly Sabbath to begin the Feast and it lasted seven

days. Philo goes on to say that each month (1st and 7th) should receive aspecial honor of one sacred day of festival, for the purpose of refreshing

and clearing the mind with its holiday. Notice he did not say they would

receive two holydays of festivals, but one, the 15th. To prove theseventh-day of the week is the same as the 15th, elsewhere Philo states,


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"Again the beginning of this Feast is appointed for the fifteenth day of

the month (or seventh day of the week) on account of the reason whichhas already been mentioned respecting the Spring season might receive

special honor of one sacred day of Festival. In other words, Philo is

saying the weekly Sabbath begins these Feasts, and is on the 15th. This

proves the Sabbaths by the lunar calendar because there is no way theweekly Sabbath (15th) can begin these two festivals on the 15th in the

1st and 7th month each year, on a continuous seven day cycle by the

calendar of today. www.livingthetorah.webs.com/philoacrediblewitness.htm

In the mid-1st century B.C. Julius Csar invited Sosigenes, an

Alexandrian astronomer, to advise him about the reform of the calendar,

and Sosigenes decided that the only practical step was to abandon the

lunar calendar altogether. Months must be arranged on a seasonal basis,and a tropical (solar) year used, as in the Egyptian calendar.

Encyclopedia Britannica. The Julian Calendar,[Emphasis mine]

The connection of the Sabbath with lunar phases, however, was (later)discarded by the Israelites . . . The New Schaff-Herzog ReligiousEncyclopedia,p. 135-136. [Emphasis mine]

Historical Confirmation

Additional confirmation from another angle establishing the truth behind theEaster Controversy and the Quartodecimensmay be found in the real story of

what Constantine actually changed when He designated Sundays solemnity.

Saturday Sabbatarians have often taught as fact that at the Council of Laodicea

Constantine changed the sanctity of the Creators Sabbath from Saturday toSundayas it is falsely construed to appear in the following English translation:

Christians shall not Judaize and be idle on Saturday,but shall

work on that day; but the Lords Day they shall especially honor,

and, as being Christians, shall, if possible, do no work on that

day. If however, they are found Judaizing, they shall be shut outfrom Christ. Falsely translated from the Council of Laodicea,

Canon 29 [Emphasis mine]

However, the above quote is in grave error and a cause for great

misunderstanding. According to Karl J. von Hefele, a Catholic bishop, in hisHistory of the Councils of the Church from the Original Documents, states that

the word Saturday(dies Saturni)does not exist either in the Greek or Latin text.

Rather, the word Saturdaywas supplied in the English translation in place of the
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word Sabbato, meaning [Hebrew lunar] Sabbath. The following is the original

text as written in Latin:

Quod non oportet Christianos Judaizere et otiare in Sabbato,sed

operari in eodem die. Preferentes autem in veneratione

Dominicum Diem si vacre voluerint, ut Christiani hoc faciat;quod si reperti fuerint Judaizere Anathema sint a Christo.

Council of Laodicea,Canon 29 [Emphasis mine]

At the time the Julian calendar was being enforced upon Christians for religious

purposes (2nd

4th

century A.D.), no one confused the word Sabbatowith dies

Saturni. Simply everyone at that time knew these were two designations for two

different days on two distinctly opposing calendar models. It is only as thefacts of history have been forgotten, that Saturdayhas been assumed to be the

seventh-day Sabbath of Scripture.

Therefore, this historic quote from the Council of Laodicea, Canon 29, referredstrictly to the lunar Sabbath of theHebrew calendar,and NOT to the Julian or

Gregorian Saturday. Although in the 4th

century the Roman week was changingfrom its eight-day designation to that of seven, it continued to be disengaged

from the lunar phases since its inception in 45 B.C

In the mid-1st century B.C. Julius Csarinvited Sosigenes, anAlexandrian astronomer, to advise him about the reform of the

calendar, and Sosigenes decided that the only practical step was

to abandon the lunar calendar altogether. Months must bearranged on a seasonal basis, and a tropical (solar) year used, as

in the Egyptian calendar.Encyclopedia Britannica. The JulianCalendar,[Emphasis mine]

Originally at creation, and passed down through all the patriarchs and prophets,

astro-luni-solar time-keeping was betrothed to mankind to synchronize the

faithful of earth with the worship rhythm of heaven. This was the only time-system consistently kept by the Hebrew people during their times of

faithfulness.

These . . . eventually led Jewish rabbis to call Saturn Shabbti,

'the star of the Sabbath.' It was not until the first century of our

era, when the planetary week had become an establishedinstitution that the Jewish Sabbath seems always to havecorresponded to Saturn's Day [Saturday].Rest Days, Hutton

Webster p.244. [Emphasis mine]

Early historical records clearly confirm that very early GentileChristians also kept the same Sabbath as the Nazarenes. This

practice was first changed by [Pope] Sixtus in 126 AD, and later

officially changed by a royal Roman decree from the EmperorConstantine. Observance of the [Hebrew lunar] Sabbath day was


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made illegal and observance of a "Sunday" of a fixed [cycling

planetary designated] week was made mandatory for all exceptfarmers. Previous to this time the Roman Saturday was the first

day of the Roman week. The veneration of the Sun in the second

century AD began to pressure Roman culture to change the first

day of their week from Saturn Day to Sunday. Shawui Sabbath:Ancient Sabbath Observance, Section 7: The Christian Sabbath

Observance in History. [Emphasis mine]

It is only by knowing the facts of the original events that the genuine truth may

be comprehended. At the end of the day, it is the TRUTH that will set us free

from the Roman yoke and its mixture of truth with error. Only the Messiahs

faithful will seek the truth at all cost, whether popular or not.

Additional Quotes on the Great Easter Controversy

and the Quartodecimens

Eccliastical Histories by Eusebius

Tenth EditionTranslated from the Original

By Christian Frederick Cruse, D. D.http://archive.org/stream/ecclesiasticalhi00euse/ecclesiasticalhi00euse_djvu.txt

ECCLESIASTICAL HISTORY. 207CHAPTER XXIII.

The question then agitated respecting the Passover.*

There was a considerable discussion raised about this time, in consequence

of a difference of opinion respecting the observance of the paschal season.

The churches of all Asia, guided by a remoter tradition, supposed that they

ought to keep the fourteenth day of the moon for the festival of the Saviors

Passover, in which day the Jews were commanded to kill the paschal lamb;

and it was incumbent on them, at all times, to make an end of the fast on

this day, on whatever day of the [Roman] week it should happen to fall.

But as it was not the custom to celebrate it in this manner in the churches

throughout the rest of the world, who observe the practice that has prevailed

from apostolic tradition until the present time, so that it would not be proper toterminate our fast on any other but the day of the resurrection of our Savior.

Hence there were synods and convocations of the bishops on this question; and

all [Catholic leaders] unanimously drew up an ecclesiastical decree, which theycommunicated to all the churches in all places, that the mystery of our Lord's
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resurrection should be celebrated on no other day than the Lord's-day [Sunday];

and that on this day alone we should observe the close of the paschal fasts.There is an epistle extant even now, of those who were assembled at the time;

among whom presided Theophilus, bishop of the church in Caesarea, and

Narcissus, bishop of Jerusalem. There is also another epistle extant on the same

question, bearing the name of Victor.

A Historical View of the Council of NiceTranslated by Isaac Boyle. D. D.

http://archive.org/stream/ecclesiasticalhi00euse/ecclesiasticalhi00euse_djvu.txt

22 COUNCIL OF NICE.

The question relating to the observance of Easter, which was agitated in the

time of Anicetus and Poly carp, and afterwards in that of Victor, was still

undecided. It was one of the principal reasons for convoking the council of

Nice, being the most important subject to be considered after the Arian

controversy. It appears that the churches of Syria and Mesopotamia

continued to follow the custom of the Jews, and celebrated Easter on the

fourteenth day of the moon, whether falling on Sunday or not.

All the other churches observed that solemnity on Sunday only, viz. those ofRome, Italy, Africa, Libya, Egypt, Spain, Gaul and Britain; and all Greece,

Asia, and Pontus. It was considered indecorous, and as affording occasion ofscandal to unbelievers, that while some were engaged in fasting and penitence,

others should be indulging in festivity and relaxation.

This subject having been discussed, it was decreed to celebrate Easter on the

same day, and the oriental prelates promised to conform to the practice ofRome, of Egypt, and of all the West. St. Athanasius remarks a difference of

language, in pronouncing on this subject, from that which was used in reference

to the faith. With respect to the latter it is said, "this is the catholic faith, we

believe," but, in order to show that it was no new determination, l) it an

apostolic tradition. Accordingly, no date is given to this decision, neither

the day nor the year being mentioned. But with regard to Easter, it is said," we have resolved as follows," in order to show that all were expected to

obey.* Easter day was fixed on the Sunday immediately following the new

moon which was nearest after the vernal equinox, because it is certain that

our Savior rose from the dead on the Sunday, which next succeeded the

Passover of the Jews.

In order to find more readily the first day of the moon, and consequently the

fourteenth, the council ordained that the cycle of nineteen years should be madeuse of, because at the end of this period, the new moons return very nearly to
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the same days of the solar year.

This cycle, which is denominated, in Greek, had been discovered about seven

hundred and fifty years before, by Meton, a mathematician of Athens, and it has

since been termed the golden number, because it was customary to mark in the

calendar with letters of gold, the days of the new moon. It has been thought thatthe synod assigned the task of this calculation to Eusebius of Caesarea. It is

certain, however, that he had com- posed a paschal canon of nineteen years, and

that he had explained the nature and origin of this question in a treatisededicated to the emperor Constantine, who gave him thanks for it in a letter.

But notwithstanding the decision of the council there were some

Quartodecimens, as they were termed, who remained pertinaciously

attached to the celebration of Easter on the fourteenth of the moon, and

among others the Audeans, schismatics of Mesopotamia. They found fault

with the council, reproachfully remarking, that this was the first time that

the ancient tradition, through complaisance for Constantine, had beendeparted from.

52 COUNCIL OF NICE.

[EASTER CONTROVERSY]

Letter of Constantine

Augustus to the [Roman] Churches

Having experienced, in the flourishing state of public affairs, the greatness of

the divine goodness, I thought it especially incumbent on me to endeavor thatthe happy multitudes of the Catholic Church should preserve one faith, be

united in unfeigned love, and harmoniously join in their devotions to Almighty

God. But this could not otherwisebe affected in a firm and solid

manner, than by an examination,

for this purpose, of whateverpertains to our most holy religion,

by all the bishops, or the greater

part of them at least, assembled

together. Having therefore

convened as many as possible, Imyself being present, and, as it

were, one of you, (nor do I deny

that I exceedingly rejoice in beingyour fellow-servant,) everything was examined, until a unanimous sentiment,

pleasing to God, who sees all things, was brought to light; so that no pretense

was left for dissension or controversy respecting the faith.

When the question arose concerning the most holy day of Easter, it was


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decreed by common consent to be expedient, that this festival should be

celebrated on the same day by all, in every place. For what can be morebeautiful, what more venerable and becoming, than that this festival, from

which we receive the hope of immortality, should be suitably observed by all in

one and the same order, and by a certain rule. And truly, in the first place, it

seemed to everyone a most unworthy thing that we should follow the custom ofthe Jews in the celebration of this most holy solemnity, who, polluted having

stained their hands with a nefarious crime, are justly blinded in their minds.

It is fit, therefore, that, rejecting the practice of this people, we should

perpetuate to all future ages the celebration of this rite, in a more legitimate

order, which we have kept from the first day of our Lord's passion even to the

present times. Let us then have nothing in common with the most hostile rabbleof the Jews. We have received another method from the Savior. A more lawful

and proper course is open to our most holy religion. In pursuing this course with

a unanimous consent, let us withdraw ourselves, my much honored brethren,

from that most odious fellowship.

It is indeed in the highest degree preposterous, that they should superciliouslyvaunt themselves, that truly without their instruction, we cannot properly

observe this rite. For what can they rightly understand who, after the tragic

death of our Lord, being deluded and darkened in their minds, are carried away

by an unrestrained impulse wherever their inborn madness may impel them.

Hence therefore it is, that, even in this particular, they do not perceive the

truth, so that continually wandering in the grossest error, instead of duly

reforming their calculation, they commemorate the Passover twice in the

same year. Why then should we follow those who are acknowledged tolabor under a grievous error?For we will never tolerate the keeping of a

double Passover in one year.But if what I have said should not be thoughtsufficient, it belongs to your ready discernment, both by diligence and prayer, to

use every means, that the purity of your minds may not be affected by

conformity in anything with the customs of the vilest of mankind. Besides, itshould be considered that any dissension in a business of such importance, and

in a religious institution of so great solemnity, would be highly criminal. For the

Savior has bequeathed us one festal day of our liberation, that is, the day of hismost holy passion; and it was his pleasure that his Church should be one; the

members of which, although dispersed in many and various places, are yet

nourished by the same spirit, that is, by the will of God.

Let the sagacity of your holiness only consider, how painful and indecorous it

must be, for some to be experiencing the rigors of abstinence, and others to be

unbending their minds in convivial enjoyment on the same day; and after Easter,

for some to be indulging in feasting and relaxation, while others are occupied inthe observance of the prescribed fasts. Wherefore, that a suitable reformation

should take place in this respect, and that one rule should be followed,is the

will of divine providence, as all, I think, must perceive.


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As it is necessary that this fault should be so amended that we may have nothing

in common with the usage of these parricides and murderers of our Lord ; andas that order is most convenient which is observed by all the churches of the

West, as well as those of the southern and northern parts of the world, and also

by some in the East, it was judged therefore to be most equitable and proper,

and I pledged myself that this arrangement should meet your approbation, viz.that the custom which prevails Avith one consent in the city of Rome, and

throughout all Italy, Africa and Egypt, in Spain, Gaul, Britain, Libya, the whole

of Greece, the diocese of Asia, Pontus and Cilicia, would be gladly embraced byyour prudence, considering that not only the greatest number of churches exist

in the places which have been already mentioned, but also that it is most

religious and equitable that all should wish what the strictest reason seems to

require, and to have no fellowship with the perjury of the Jews.

And, to sum up the whole in a few words, it was agreeable to the common

judgment of all, that the most holy feast of Eastershould be celebrated on one

and the same day. Nor is it becoming, that in so sacred an observance thereshould be any diversity; and it is better to follow that decision, in which allparticipation in the sin and error of others is avoided. These being the case,receive with cheerfulness the heavenly and truly divine command. For whatever

is transacted in the holy councils of the bishops, is to be referred to the divine

will.

Wherefore, having announced to our beloved brethren what has been already

written, it is your duty to receive and establish the arguments already stated, and

the observance of the most holy day; that when I shall come into your belovedpresence, so long desired by me, I may be able to celebrate, with you, on one

and the same day, the holy festival, and that in all things I may rejoice with you;seeing that the cruelty of the devil is taken away by divine power, through my

instrumentality, and that your faith, your peace and concord is everywhereflourishing.

May God preserve you, my beloved brethren.

onstantine [A.D. 321-324][Emphasis mine]

Conclusion

So what might be the connection between General Note 3 and 9?It is from the General Note 9that we discover the truth regarding the discrepancy in two

calendar models, the Roman and the Scriptural. But the profound point brought to bear in

General Note 3explains the importance and necessity of utilizing the identical Scripturalcalendar modelthat marks the inception of all prophetic events and time-lines to their very


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close at the end of time. As a result, these two General Notes bring to bear the foundational

truths that the Creators Calendar has never changed, but only the people of earth are

identified as having lost touch with the truth, illustrating that we have all fallen short and

have not been worshiping according to the Creators plan.

Thus, a bridge of calendar truth leap-froggedover all the false calendar styles that stand asmonuments to Satan and his emissaries in their attempt to thwart the progression andrestoration of the worship rhythms of heaven.

When Willy and Ellen White discovered this ray of light, they hid it from the people, as itled down a damning trail of evidence against Ellen Whites endorsed Saturday Sabbath

tradition and by extension, her reputation. The cover-up was initiated by Willy White,

Ellen White, and their staff in Ellens home at Elmshaven, St. Helena, California. None the

less, the Eccliastical Historiesby Eusebius stands as authentication to the Great Easter

Controversy extending from the2nd

- 4th

century A.D, delineating the Quartodecimens

and Constantines final decree, albeit Roman Catholic, remains the principle witness to the

contrast between the two calendars and weekly models in question.

Does this really matter?

Before the Second Coming of the Messiah, this critical issue is expected to arise a second

time. A heated conflict will likely be stirred up by the Papacy to put an end, once and for

all to the modern Quartodecimen schismaticsthat usurp the Roman Pontifical authority of

sacred time-keeping.

These faithful alone will identify that indeed the heavens declare the Glory of Yahuahandare profoundly connected to the Messiahs prophetic fulfillment of His three part

ministration in the heavenly Temple, not made with hands, which had its wonderful

commencement at the cross and continues until He returns in the clouds.

Yahuahs truth shall be victorious! Time, the very signature of our Creator, like Himself,changes not.For it is His astro-luni-solar time-piece, as beaconed by the celestial sun,

moon and stars, which bears witness to the Aleph and Tav, the Alpha and Omega of time

from eternity past to eternity future.

All the saints, who seek an eternal home with their Savior, will march in time and rhythmof His footsteps, to the beat of His prophecies, as declared by His appointed Feasts with the

same precision as their Master, just as did the Quartodecimens.

These are they who follow the Lamb whithersoever He goes. Revelation 14:4

These are they who worship according to the monthly and weekly rhythm of the NewMoons and lunar Sabbaths.

As from one New Moon to another and one Sabbath to another, all fleshshall worship before me saith Yahuah. Isaiah 66:23.


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Mastery of Deception

As the Pope of Rome establishes his official seat in Jerusalem, it matters not whether He

recants of past errors of injustice or makes an Eccliastical Decree (excathedra) that all theworld must unite upon the sacredness of Saturday, the current seventh-day Sabbath of the

modern Jews. For many this would be the mastery of deception, unless they know andfollow the truth as it is in Scripture. The willful disobedient will be deceived and caused tobelieve a lie. Indeed this may be the last great delusion that will come upon the world as an

overwhelming surprise to all who do not take the time now to investigate. In one fell

swoop the greatest Hegelian Dialectic model ever conceived, highlighting a worship choicebetween Saturday and Sunday, both equally fraudulent holy days, would sweep away if

possible the very elect.

Thus it is that neither Saturday nor Sunday have ever been the ancient seventh-day

Sabbath of the Creator, Adam, Noah, Abraham, Moses, David, Daniel, the Apostles,

or our Messiah and Savior.

And the times of this ignorance, Yahuah winked at; but now commands all

men everywhere to repent: Acts 17:30 KJV

Kerrie FrenchFreelance Writer/Illustrator

[email protected]

www.TheCreatorsCalendar.com

Recommended reading for testing the prophetic gift of Ellen WhiteLife of Ellen White.
mailto:[email protected]:[email protected]://www.thecreatorscalendar.com/http://www.thecreatorscalendar.com/http://thecreatorscalendar.com/pdfs/Life_of_Ellen_White_by_DM_Canright.pdfhttp://thecreatorscalendar.com/pdfs/Life_of_Ellen_White_by_DM_Canright.pdfhttp://thecreatorscalendar.com/pdfs/Life_of_Ellen_White_by_DM_Canright.pdfhttp://www.thecreatorscalendar.com/mailto:[email protected]