The resolution thus prompted took effect in the arrest of Jesus ; but, as son-in-law to Annas, Caiaphas permitted the prisoner to be taken first before Iiim (Jn 18'^) for a private examination. Whether this took place in the ' palace' of Caiaphas, where Annas was living, or elsewhere, is not clear. It is also uncertain whether the Fourth Gospel contains any record of an examination of Jesus by Caiaphas. According to the reading and interpre- tation of Jn 18** in RV, it does not ; but it is held by some (e.g. Meyer and Edersheira, against West- cott) that AV may be correct, and that the high ■priest referred to in vv.'^- '" and -^ was Caiaphas. According to the narrative of the Synoptists, it was to Caiaphas the ' high priest,' or the ' house of Caiaphas,' that Jesus was led, and there, at the (irregular) meeting of the Sanhedrin at daybreak (Mt 26^", Mk 14=5, Lk22««), Caiaphas presided; and it was he who brought the trial to a conclusion by declaring Jesus guiltj of blasphemy, and demand- ing sentence upon Him.
Caiaphas appears again in Ac 4" in company with Annas and others, as initiating the persecu- tion of the Apostles, and in the later proceedings is probably the ' high priest ' referred to in Ac 5"- ='--'7' and 9'.
Literature.— On the name. Nestle in Expos. Times, x. (1899) p. 185. On the historical circumstances, Schiirer, BJP ii. i. 182f.,19!); Andrews, ii/eo/oKrLOT-d, 137, 505. On the ethical aiuniljcance of Caiaphas' attitude to Christ, F. W. Robertson,
C. A. Scott. CAINAN. — The name occurs twice in St. Luke's genealogy of our Lord : (1) of the son of Arphaxad (Lk S^y-, (2) of the son of Enos (v.^sj.
CALENDAR, THE CHRISTIAN.-
I. The Christian Week.
1. Tlie Lord's Day.
2. Wednesday and Friday.
3. Saturday.
II. The Christian Year.
1. Easter.
(a) The name.
(6) Early observance of Easter.
(c) The Quartodeciman Controversy.
id) Determination of Easter. Paschal cycles.
(e) The fast before Easter.
(.0 Palm Sunday.
Q) JMaundy Thui-sday.
(A) Easter Week.
2. Pentecost and Ascension.
(a) The name 'Pentecost.'
(6) Connexion of Pentecost and Ascension.
3. Christmas and Epiphany.
(a) Their origin. (()) Advent.
4. Presentation of Christ in the Temple.
5. Commemoration of Saints, etc. Recapitulation of festal cycles.
Literature.
The Christian Calendar in its origin appears to have been based mainly on the desire to com- memorate, by festival or by fast, the events of our Lord's life upon earth. These commemorations were either weekly or annual. But while the weekly observances were developed early — almost, or in part quite, from Apostolic times — the annual celebrations were of very slow growth, and for some three hundred years were confined to the two seasons when the Jews and Christians in common observed a commemoration, Easter and Pentecost. It is noteworthy, as showing that the main desire was to commemorate the events in the life of Jesus, that one of the very earliest books which exhibit any considerable development of the festal cycle is the so-called Pilgrimage of Silvia, otlierwise of Etheria (about A.D. 385), in whieli the customs at Jerusalem are described. It was natural that those who lived in the land where the events narrated by the sacred history took place, should wish to commemorate them on the spot by annual observances. But this development took place only in the 4th century.
I. The Christian Week.— 1. The Lord's Day.— It is significant that the first meeting of the dis- ciples after the evening when they saw their newly- risen Master was, as far as the Gospel tells us, on the immediately succeeding ' first day of the week ' ( Jn 202« ij.ee' T)iJ.ipa^ oktu : note how emphatically the Evangelist says of the preceding week, ttj ixiq. tSiv aa^§i.Toiv, 20*, and t^ V^p? ^Kefer; tj m'P aa^^aruv, 20'^). It was more than an accidental coincidence if, as is very generally assumed, the birthday of the Church (Ac 2') was also on the first day of tlie week. At Troas the Christians met together, or held a synaxis {awrfyixivoiv ijiiwv), on the first day of the week for worship and the Eucharist (Ac2U', where iv tJ /tt$ tQv aa^^Aroiv appears to be more than a mere chronological reference, and to indi- cate a custom), and also probably for the Agape (cf. 20' with 20"). In this and other passages it is necessary to remember that the 'first day of the week' began, from the point of view of a Jew, with what we should call Saturday night; and this consideration is against Prof. Ramsay's view that the service at Troas began on wliat ine should call Sunday night {St. Paul the Traveller, ch. xiii. S 3). That it was the custom for Christians to meet" together for worship on the first day of tlie week appears also from 1 Co 16= (Kara. iJ.ia.v <rofi-
252 CALENDAR, THE CHRISTIAN
CALENDAR, THE CHRISTIAN
pirov), Avliere the Corinthians are bidden each to ' lay by him in store,' that there mij,'ht be no col- lection when the Apostle came. This would point probably to a weekly assemblj' at which alms were collected. Otherwise there is no reason why any one day of tlie week should be specially mentioned. The first mention of the ' Lord's Day ' by name is Rev 1'", if indeed this is the right interpretation (iytvbuTiv ill irfevnari en tj /tupia/cj Tj/iipg.). This phrase lias been variously interpreted of the first day of the week, or of the Day of Judgment, or of the Sabbath, or of Easter Day. The last two interpretations may be dismissed as having no support from the earliest eci-lesiastieal writings. The identification of n KvpiaKi] rijUpa. with the Last Day has more probability ; it would then be equivalent to ii rj/JJ pa roO Kvplov (2 Th 2- ; of. 1 Tli 5- ijfiipa Kvpiov, Ac 2-" from Jl 2^', 2 P 3">, 1 Co 1" ev Ty ii,u4pa tov Kvpiov i)p^G)v 'Ir/iroO '^piarou, and 1 Co 5*, 2 Co 1", Ph I'^l, and would mean that the Apo- calyptist is carried forward in vision to the day of the end of the world. It is a valid objection to this view tliat it would practically make the Apocalypse deal only with the future, and that almost the earliest ecclesiastical authors after the canonical writers use KvpiaK-q in the sense of the first day of the week (see below). The more probable interpretation of the phrase in question is therefore the first mentioned above.