This correspondence is made abundantly clear by the fact that the name for the festival of the resurrection of our Lord is i:: most countries simply the name 'Pascha' reproduced in various forms. Thus hat. festa paschal ia, which has passed into Fr. as Piiqucs (a plur. form), Ital. Pasqua, etc. (see OED, s.v. 'P.asch'). The name ' Easter' is, quite dill'erently, from A.S. plur. c&stron, a relic of heathenism with dim suggestions of the worship of nature powers awakening in spring. But even where ' Easter ' became the settled name, some form of Pascha such as ' Pasch ' existed side by side with it.
It was only to be expected that with the weekly celebration there should gradually grow up a spei'ial yearly commemoration of the resurrection of Jesus Christ. That is so tremendous and vital a fact that as each Paschal season came round the tendency would be more and more to give import- ance to the annual celebration at the very season when our Lord died and rose again. But this was after the Apostolic Age.
So there is no need to enter with any minuteness upon a controversy which, springing up in the 2nd cent., continued for long to .agitate the Christian Church and was the occasion of great and wide- spread bitterness of feeling. Pity that such things should be ! But it was a controversy that grew up out of this very relation of the Christian to the Jewish feast ; and it bad reference to the time when the festival should be kept. A large section of the Church, believing that on the 14th Nisan, the day of the Paschal sacrifice, Jesus also died, were firm in their resolve to keep their Pasch on the same day as did the Jews. (The term Pascha, it may be said, originally included a reference to the death as well as the resurrection of Christ. A distinction was made between t6 irdaxa aravp- iJicniiov, the Pascha crucifixionis, and tA Trdirxa dva- araaiixov, the Pascha resurrcctionis.) On tlie other hand, seeing that the 14th Nisan could f.all on any day of the week, and therefore the celebratiim of Easter also, the Roman Church, and those who were influenced by it, kept the festival on Sunday as a fixed day, arriving at the date by more or less intricate calculation. It was not, however, by any
means the same Sunday tliat Christians observed even where this jirinciple obtained. The former, mainly Asians, were called Ciuartodecinians or ' Kourteentbers.' At first they agreed to diller. ' Polycarp [c. A.D. 150], during his stay in Konie, tried to convince Pope Anicetus that the qiiarto- deciman use was the only one |iermissible. tie did not succeed. Neither could Anicetus succeed in per- suading the old master to adopt the Honian method. They parted, nevertheless, on the best of terms' (Duchesne, Early llist. of the Christian Chnrch, i. 210). A very dill'crcnt state of things followed when a later pope, Victor, interfered to secure one uniform way. It is a sorry story of schism and strife. But where now are the Tessaresc8edecatita>, Audiani, Sabbatiani, Protopaschitae and other curious sects, who ' would not hold any communion with . . . any that did not keep the Pasch at the .same time that the Jews did ' ? (Bingham, op. cit. XX. V. 3).
The two festivals still exist side by side. It is li ue that, quite ajiart from the Jewish feast, Chris- tians would still liave celebrated the resurrection of the Lord. J, .iL, '„? that as it may, the historical connexion of CI., istianity and Judaism is indubit- ably signified as year by year at the same time the Christian keeps Easter and the Jew Passover — though with what radical dili'erence of meaning !
LrrERA rtTRE. — In addition to works and articles quoted throui^lioiit, see artt. 'Pa-isover* in IIDB (W. J. Moultoii), in i'i>i (I- Benzinger), in JA^(E. G. Hirscli) ; art. ' I'asch or Pass- over' in C£ (C Aberne); in £ii£, artt. * Festivals and Kasts (Christian^ * (J. G. Carleton), 'Festivals and Fasts (Hebrew)' (F. H. Woods); A. Hilgenfeld, Der Paschaatreit der altcn Kirche nach seiner lledeutung fur die Kirchengeackichte, Ilalie, IStiO ; Ei'ihteen Treatises/rotii the Miftc/ina (including Pesahini), tr. D. A. de Sola and M. J. Raphall, London, 18J3 ; F. Delitzsch, ' Der Passabritus zur Zeit dts zweitcn Tonipols,' Zeitschr. J'iir die gee. hither. Theologie ttnd Kirche, xvi. (1856J 257 ff. ; P. Gardner, S'Ae Ori'iin of the Lord's Supper, London, 1893; A. A. Green, The liemsed Uanada, do., 1S07 ; H. C. Trumbull, The Blood Covenant, do., 18S7.
J. S. Clf.mf.ns. PASTOR.— Eph 4" is the only pass.age in the NT in which 'p.astor' occurs, although its Greek equivalent, woi/iriv, is frequent ; everywhere else Troiii-qv is rendered 'shepherd.' This exceptional translation is justified, because here onlj' is irotixiiv used of some kind of Christian minister. It is used of Christ as ' the great shepherd of the sheep ' (He 13-" from LXX of Is 63'i), as ' the Shepherd and Bishop of your souls' (1 P 2'^), and as ' the chief Shepherd' (1 P 5*)— expressions suggested bj' Him- self (Jn 10"- "). But the metaphor is obvious, and is frequent from Homer onwards. The cognate verb Trotfj.atfeii' is used of tending Christian flocks ; in Christ's charge to St. Peter (Jn 21'8), in St. Peter's charge to his 'fellow-elders' (1 P 5°), and in St. Paul's charge at Miletus to the elders of the Church at Ephesus (.-Vc 20=»). In Eph 4", while 'apostles' and 'prophets' and 'evangelists' have each a separate article, 'pastors .and teachers' are coupled by a common article, and jirobably form only one group, distinguished by being attached to particular congregations, whereas ' apostles,' ' prophets,' and ' evangelists ' were itinerant preachers and missionaries. But ' pastors ' and 'teachers' are not convertible terms; almost all ' jiastors ' would be ' teachers,' but not all ' teachers ' were ' pastors.'