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Cited by 0Biblical Studies and InterpretationHistorical and Religious Studies of RomeByzantine Studies and History

THE CELEBRATION OF EASTER IN THE PRE-NICENE PERIOD: DIVERSITY OF PRACTICES AND THE FORMATION OF A UNIFIED CHURCH TRADITION

Open access
Lesiuk, Mykhayil·2025·Proceedings of Kyiv Theological Academy
DOI 10.35332/2411-4677.2025.26.11
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Abstract

The article provides a detailed analysis of the diversity of Easter celebration practices in the pre-Nicene period (1st–3rd centuries), when the early Christian Church was shaping its liturgical traditions amid cultural pluralism and theological debates. Based on testimonies from early Christian authors such as Polycarp of Smyrna, Irenaeus of Lyons, Polycrates of Ephesus, Clement of Alexandria, and Origen, as well as church historians (Eusebius of Caesarea in «Ecclesiastical History», Sozomen, Theodoret), and contemporary Ukrainian scholarship (H. Lubachivskyi, V. Smih, A. Kyridon, I. Vlasovskyi, O. Lototskyi), the evolution of Paschal customs in key regions is traced: Asia Minor (Quartodeciman tradition, celebration on 14 Nisan regardless of the day of the week, emphasizing Christ’s sacrifice as the Lamb, rooted in the apostolic heritage of John the Theologian and Philip), Rome and the West (Sunday celebration after 14 Nisan, focusing on the Resurrection as the new day of creation, inherited from Peter and Paul), Alexandria (integration of astronomical calculations to determine the date, avoiding coincidence with the Jewish Passover, with a philosophical-theological approach to typology). It demonstrates how these regional differences, driven by biblical interpretations (e.g., 1 Cor. 5:7–8, where Christ is «our Passover»), cultural influences, and the desire to separate from Judaism, led to theological conflicts: the peaceful discussion between Polycarp and Anicetus (ca. 155 CE), where they preserved unity despite divergences; escalation under Victor I of Rome (ca. 190 CE), who attempted to excommunicate Asian churches but was restrained by Irenaeus, who called for tolerance and unity in diversity; local synods in Palestine, Pontus, Osrhoene, Rome, and Gaul, which declared Sunday celebration. These disputes, described by Eusebius (Ecclesiastical History, V.23–25), prepared the ground for decisions of local councils (Arles 314 CE, Antioch early 4th century) and the First Council of Nicaea (325 CE), where a unified Paschalia was adopted: Easter on the Sunday after the first full moon (14 Nisan) following the vernal equinox (March 21 in the Julian calendar), independent of the Jewish calendar, to avoid «double Passovers» in a year and «defilement» by Jewish «errors», as noted by Emperor Constantine in his letter. This decision, fixed in canons and Apostolic Constitutions, ensured the unity of the Universal Church, overcoming regional differences and Jewish influences, and became the foundation for the further development of Christian liturgy. Contemporary Ukrainian theology actively utilizes this heritage to revive patristic traditions in education, integrate Paschal concepts into liturgical practice (e.g., in the «Clergy Handbook»), interdenominational dialogue, and address cultural challenges in a globalized world, emphasizing the relevance of Church unity as a witness to Christ’s Resurrection.

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TL;DR

The article traces how Easter was celebrated in the pre-Nicene period (1st–3rd centuries) across three regional traditions — Asia Minor (Quartodeciman, 14 Nisan), Rome/the West (Sunday after 14 Nisan), and Alexandria (astronomical calculation) — and how the resulting disputes were resolved by the First Council of Nicaea (325 CE) in a unified Paschalia. It argues that this unification secured Church unity and remains relevant for contemporary Ukrainian theology, liturgical practice, and ecumenical dialogue.

Key findings

  • Regional diversity was driven by differing biblical interpretations (e.g., 1 Cor. 5:7–8, "Christ our Passover"), cultural influences, and the desire to distance Christianity from Judaism: Asia Minor (Ephesus, Smyrna, Laodicea) kept 14 Nisan regardless of weekday, Rome fixed Easter to the Sunday after 14 Nisan, and Alexandria integrated astronomical calculation (vernal equinox, 21 March) to avoid coincidence with the Jewish Passover.
  • The dispute's escalation is dated: Polycarp of Smyrna's peaceful discussion with Anicetus (ca. 155 CE) preserved unity despite divergence; under Victor I (ca. 189–199 CE), after local synods in Palestine, Pontus, Osrhoene, Rome, and Gaul declared Sunday celebration, Victor attempted to excommunicate the Asian churches but was restrained by Irenaeus, who appealed for tolerance and "unity in diversity"; the excommunication did not occur, though conflicts and schisms (Blastus in Rome, Polycrates in the East) continued.
  • Local councils at Arles (314 CE) and Antioch (early 4th century) declared a single date, with the Roman pope as coordinator, preparing the way for Nicaea (325 CE), which fixed Easter on the Sunday after the first full moon (14 Nisan) following the vernal equinox, independent of the Jewish calendar — a decision recorded in canons and the Apostolic Constitutions.
  • The paper claims contemporary Ukrainian theology uses this heritage for liturgical revival, education, interdenominational dialogue, and addressing cultural challenges in a globalized world, emphasizing Church unity as a witness to the Resurrection.

Methods

  • Historical-theological analysis of early Christian testimonies (Polycarp of Smyrna, Irenaeus of Lyons, Polycrates of Ephesus, Clement of Alexandria, Origen), church historians (Eusebius of Caesarea's *Ecclesiastical History*, Sozomen, Theodoret), and modern Ukrainian scholarship (H. Lubachivskyi, V. Smikh, A. Kyrydon, I. Vlasovskyi, O. Lototskyi, Ilarion (Ohiienko)), alongside Western authors (J. Meyendorff, J. N. D. Kelly, J. McGuckin).
  • The stated research tasks are to analyze early Christian source testimonies on Paschal practices, highlight the differences among the Quartodeciman, Roman, and Alexandrian traditions, reveal the role of theological disputes in forming a unified Paschalia, and determine the significance of unification for Church unity and its relevance today.
  • Object of study: Paschal practices of the pre-Nicene period; subject: the process of forming a single Church tradition of Easter celebration.

Limitations

  • The paper states no explicit limitations section; it instead identifies a gap in existing scholarship — that the influence of these processes on contemporary Ukrainian liturgy and adaptation in an interconfessional context is insufficiently covered — and proposes future prospects: analyzing the influence on Ukrainian liturgy, adaptation in ecumenical dialogue, and comparison with later controversies (e.g., 7th-century Britain).
  • Evident from the text: the argument rests heavily on secondary Ukrainian-language scholarship and translations of primary sources rather than on critical editions of the primary texts, and the surviving text is partly garbled/OCR-corrupted (e.g., truncated sentences and interleaved Ukrainian and English passages), which limits verification of some claims.

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Registry

Crossref · 10.35332/2411-4677.2025.26.11

Cites

Statistics

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Claims the paper makes

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  • Findingcitation
    § * Кандидат наук із богослів'я, доцент, доцент кафедри церковно-практичних дисцип

    Early Christian sources confirm the regional diversity of Easter practices.

    “ранньохристиянські джерела підтверджують регіональну різноманітність пасхальних практик”
    Quote in the paperSubstantial claim0 of 1 sources checked
    • cites Іларіон (Огієнко), 1993, с. 57-60

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Premisecitation
    § * Кандидат наук із богослів'я, доцент, доцент кафедри церковно-практичних дисцип

    Polycarp of Smyrna (ca. 69-155), a disciple of John, defended the Quartodeciman practice as inherited directly from the apostles, emphasizing Christ's sacrifice as the Lamb.

    “Полікарп Смирнський (бл.69-155 рр.), учень Івана, відстоював цю практику як успадковану безпосередньо від апостолів, акцентуючи жертву Христа як Агнця”
    Quote in the paperNot a substantial claim0 of 3 sources checked
    • cites Іларіон (Огієнко), 1993, т. 1, с. 57-60

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

    • cites Сміх, 2016, с. 24-28

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

    • cites Євсевій Кесарійський, с.24

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Premisenone given
    § * Кандидат наук із богослів'я, доцент, доцент кафедри церковно-практичних дисцип

    In Rome and the West, dependence on the Jewish calendar was avoided to emphasize Christian identity.

    “У Римі та на Заході уникали залежності від юдейського календаря, щоб підкреслити християнську ідентичність.”
    Quote in the paperNot a substantial claim
  • Interpretationreasoning
    § * Кандидат наук із богослів'я, доцент, доцент кафедри церковно-практичних дисцип

    In the pre-Nicene period (1st-3rd centuries), Easter celebration was characterized by significant regional diversity, driven by biblical, cultural, and theological factors.

    “Святкування Пасхи як центральної події християнського календаря в донікейський період (І-ІІІ ст.) характеризувалося значною регіональною різноманітністю, зумовленою біблійними, культурними та богословськими факторами.”
    Quote in the paperSubstantial claim
  • Premisecitation
    § * Кандидат наук із богослів'я, доцент, доцент кафедри церковно-практичних дисцип

    Asia Minor (Ephesus, Smyrna, Laodicea) adhered to 14 Nisan regardless of the day of the week, referring to the apostolic tradition of John the Theologian and Philip.

    “Мала Азія (Ефес, Смирна, Лаодикія) дотримувалися 14 нісана незалежно від дня тижня, посилаючись на апостольську традицію Івана Богослова та Филипа.”
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    Premisecitation
    § * Кандидат наук із богослів'я, доцент, доцент кафедри церковно-практичних дисцип

    Quartodecimans of Asia Minor celebrated Easter on 14 Nisan according to the Jewish calendar, emphasizing the typological connection with the Old Testament Passover (1 Cor. 5:7-8).

    “Квартодецимани Малої Азії святкували 14 нісана за юдейським календарем, акцентуючи типологічний зв'язок з ветхозавітною Пасхою (1 Кор.5:7-8)”
    Quote in the paperSubstantial claim0 of 1 sources checked
    • cites 1 Кор.5:7-8

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

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    Premisecitation
    § * Кандидат наук із богослів'я, доцент, доцент кафедри церковно-практичних дисцип

    Disputes began in the mid-2nd century: Polycarp visited Rome (ca. 155) and discussed with Anicetus, but they parted peacefully, with Anicetus allowing Polycarp to serve the Eucharist.

    “Суперечки розпочалися в середині ІІ ст.: Полікарп відвідав Рим (бл.155 р.) і дискутував з Анікетом, але вони розійшлися мирно, з Анікетом дозволивши Полікарпу служити Євхаристію”
    Quote in the paperSubstantial claim0 of 2 sources checked
    • cites Євсевій Кесарійський, V.24

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

    • cites Лубачівський, 2019, с. 230-234

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Premisenone given
    § * Кандидат наук із богослів'я, доцент, доцент кафедри церковно-практичних дисцип

    Origen, in his commentaries on Leviticus, emphasized the spiritual sense of Easter as a transition from death to life.

    “Оріген у коментарях до Левіту наголошував на духовному сенсі Пасхи як переходу від смерті до життя.”
    Quote in the paperNot a substantial claim

  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Premisenone given
    § * Кандидат наук із богослів'я, доцент, доцент кафедри церковно-практичних дисцип

    The Roman tradition focused on the Sunday of the Resurrection.

    “римська традиція фокусувалася на недільному дні Воскресіння”
    Quote in the paperNot a substantial claim

  • May combine two claims.

    Premisecitation
    § * Кандидат наук із богослів'я, доцент, доцент кафедри церковно-практичних дисцип

    The Alexandrian school (Clement, Origen) developed astronomical methods of calculation, integrating biblical types with Greek philosophy and astronomy.

    “Олександрійська школа (Климент, Оріген) розвивала астрономічні методи обчислення, інтегруючи біблійні типи з грецькою філософією та астрономією.”
    Quote in the paperNot a substantial claim

  • May combine two claims.

    Premisenone given
    § * Кандидат наук із богослів'я, доцент, доцент кафедри церковно-практичних дисцип

    Escalation occurred under Victor I (ca. 189-199): after synods in Palestine, Pontus, Osrhoene, Rome, and Gaul adopted Sunday celebration, Victor tried to excommunicate the Asian churches.

    “Ескалація відбулася за Віктора І (бл.189-199 рр.): після синодів у Палестині, Понті, Осроені, Римі та Галлії, які ухвалили недільне святкування, Віктор спробував екскомунікувати азійські церкви.”
    Quote in the paperSubstantial claim

  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Premisenone given
    § * Кандидат наук із богослів'я, доцент, доцент кафедри церковно-практичних дисцип

    Melito of Sardis, in his treatise «On Pascha», described the celebration as honoring Christ's death, ending the fast with a Eucharistic banquet.

    “Меліто Сардійський у трактаті «Про Пасху» описував святкування як вшанування смерті Христової, закінчуючи піст євхаристійним бенкетом.”
    Quote in the paperNot a substantial claim

  • May combine two claims.

    Premisecitation
    § * Кандидат наук із богослів'я, доцент, доцент кафедри церковно-практичних дисцип

    They determined the Paschal month by the vernal equinox (March 21), avoiding coincidence with the Jewish Passover, to prevent «Judaism».

    “Вони визначали пасхальний місяць за весняним рівноденням (21 березня), уникаючи співпадіння з юдейською Пасхою, щоб запобігти «юдаїзму»”
    Quote in the paperSubstantial claim0 of 3 sources checked
    • cites Велика українська енциклопедія, б.д.

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

    • cites Киридон, 2015, с. 92-96

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    • cites Meyendorff, 1974, с. 150-160

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    Premisenone given
    § * Кандидат наук із богослів'я, доцент, доцент кафедри церковно-практичних дисцип

    The Alexandrian tradition focused on astronomical calculations for independence from Judaism.

    “олександрійська -на астрономічних обчисленнях для незалежності від юдаїзму.”
    Quote in the paperNot a substantial claim

  • May combine two claims.

    Premisenone given
    § * Кандидат наук із богослів'я, доцент, доцент кафедри церковно-практичних дисцип

    The Roman tradition fixed Easter on the Sunday after 14 Nisan, emphasizing the Resurrection as the culmination of salvation and the new day of creation.

    “Римська традиція, навпаки, фіксувала Пасху на неділю після 14 нісана, підкреслюючи Воскресіння як кульмінацію спасіння та новий день творіння.”
    Quote in the paperSubstantial claim

  • May combine two claims.

    Premisecitation
    § * Кандидат наук із богослів'я, доцент, доцент кафедри церковно-практичних дисцип

    Irenaeus of Lyons intervened, sending letters calling for tolerance, reminding of previous examples of peace and emphasizing that diversity in fasting does not violate the unity of faith.

    “Іреней Ліонський втрутився, надіславши листи з закликом до толерантності, нагадуючи про попередні приклади миру та підкреслюючи, що різноманітність у пості не порушує єдності віри”
    Quote in the paperNot a substantial claim0 of 2 sources checked
    • cites Іреней, Лист до Віктора

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

    • cites McGuckin, 2004, с. 100-110

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • May combine two claims.

    Premisenone given
    § * Кандидат наук із богослів'я, доцент, доцент кафедри церковно-практичних дисцип

    Alexandria integrated astronomical calculations to determine the date, avoiding coincidence with the Jewish Passover, with a philosophical-theological approach to typology.

    “Alexandria (integration of astronomical calculations to determine the date, avoiding coincidence with the Jewish Passover, with a philosophicaltheological approach to typology).”
    Quote in the paperNot a substantial claim

  • May combine two claims.

    Premisenone given
    § * Кандидат наук із богослів'я, доцент, доцент кафедри церковно-практичних дисцип

    The Quartodeciman tradition in Asia Minor emphasized Christ's sacrifice as the Lamb, rooted in the apostolic heritage of John the Theologian and Philip.

    “Asia Minor (Quartodeciman tradition, celebration on 14 Nisan regardless of the day of the week, emphasizing Christ's sacrifice as the Lamb, rooted in the apostolic heritage of John the Theologian and Philip)”
    Quote in the paperNot a substantial claim

  • May combine two claims.

    Premisecitation
    § * Кандидат наук із богослів'я, доцент, доцент кафедри церковно-практичних дисцип

    Testimonies about Easter celebration reach the New Testament, where Apostle Paul calls Christ «our Passover» (1 Cor. 5:7-8), emphasizing the typological connection with the Old Testament feast.

    “Свідчення про святкування Пасхи сягають Нового Завіту, де апостол Павло називає Христа «Пасхою нашою» (1 Кор.5:7-8), підкреслюючи типологічний зв'язок з ветхозавітним святом.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites 1 Кор.5:7-8

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • May combine two claims.

    Interpretationreasoning
    § * Кандидат наук із богослів'я, доцент, доцент кафедри церковно-практичних дисцип

    This decision, fixed in canons, overcame Quartodecimanism, although remnants continued until the 4th century.

    “Це рішення, зафіксоване в канонах, подолало квартодециманізм, хоча залишки тривали до IV ст.”
    Quote in the paperSubstantial claim

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    Premisecitation
    § * Кандидат наук із богослів'я, доцент, доцент кафедри церковно-практичних дисцип

    The First Council of Nicaea (325 CE) adopted a unified Paschalia: Easter on the Sunday after the first full moon (14 Nisan) following the vernal equinox (March 21 in the Julian calendar), independent of the Jewish calendar, to avoid «double Passovers» in a year and «defilement» by Jewish «errors», as noted by Emperor Constantine in his letter.

    “the First Council of Nicaea (325 CE), where a unified Paschalia was adopted: Easter on the Sunday after the first full moon (14 Nisan) following the vernal equinox (March 21 in the Julian calendar), independent of the Jewish calendar, to avoid «double Passovers» in a year and «defilement» by Jewish «errors», as noted by Emperor Constantine in his letter.”
    Quote in the paperSubstantial claim0 of 1 sources checked
    • cites Emperor Constantine in his letter

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • May combine two claims.

    Premisenone given
    § * Кандидат наук із богослів'я, доцент, доцент кафедри церковно-практичних дисцип

    In the 1st century, Christians, mostly of Jewish origin, celebrated Easter in the context of Eucharistic gatherings, but already in the 2nd century regional differences arose.

    “У І ст.християни, переважно з юдейським корінням, святкували Пасху в контексті євхаристійних зібрань, але вже в ІІ ст.виникають регіональні відмінності.”
    Quote in the paperSubstantial claim

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    Premisenone given
    § * Кандидат наук із богослів'я, доцент, доцент кафедри церковно-практичних дисцип

    Excommunication did not occur, but conflicts continued, including schisms under Blastus in Rome and Polycrates in the East.

    “Ексомунікація не відбулася, але конфлікти тривали, включаючи схизми під керівництвом Бласта в Римі та Полікрата на Сході.”
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    Premisecitation
    § * Кандидат наук із богослів'я, доцент, доцент кафедри церковно-практичних дисцип

    Gradually the Church realized the need for unification: local councils in Arles (314) and Antioch (early 4th c.) declared a single date, with the Pope of Rome as coordinator.

    “Поступово Церква усвідомлювала потребу уніфікації: місцеві собори в Арлі (314 р.) та Антіохії (поч.IV ст.) декларували єдину дату, з папою Римським як координатором”
    Quote in the paperSubstantial claim0 of 1 sources checked
    • cites Власовський, 1957, с. 138-140

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    Interpretationreasoning
    § * Кандидат наук із богослів'я, доцент, доцент кафедри церковно-практичних дисцип

    This decision, fixed in canons and Apostolic Constitutions, ensured the unity of the Universal Church, overcoming regional differences and Jewish influences, and became the foundation for the further development of Christian liturgy.

    “This decision, fixed in canons and Apostolic Constitutions, ensured the unity of the Universal Church, overcoming regional differences and Jewish influences, and became the foundation for the further development of Christian liturgy.”
    Quote in the paperSubstantial claim

  • May combine two claims.

    Premisecitation
    § * Кандидат наук із богослів'я, доцент, доцент кафедри церковно-практичних дисцип

    Constantine, in his letter, called for avoiding «defilement» by Jewish customs, ensuring unity.

    “Костянтин у листі закликав уникнути «осквернення» юдейськими звичаями, забезпечуючи єдність”
    Quote in the paperSubstantial claim0 of 1 sources checked
    • cites Настільна книга священнослужителя, 2005, т. 2, с. 301-304, 415-422

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

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    Interpretationcitation
    § * Кандидат наук із богослів'я, доцент, доцент кафедри церковно-практичних дисцип

    Contemporary Ukrainian theology integrates this heritage for liturgical revival, education, and dialogue, adapting patristic principles to modern challenges.

    “Сучасне українське богослов'я інтегрує цю спадщину для літургійного відродження, освіти та діалогу, адаптуючи патристичні принципи до сучасних викликів”
    Quote in the paperNot a substantial claim0 of 2 sources checked
    • cites Пащенко, 2008, с. 420-422

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

    • cites Історія Церкви Христової, 2007, с. 45-50

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    Premisecitation
    § * Кандидат наук із богослів'я, доцент, доцент кафедри церковно-практичних дисцип

    Escalation under Victor I of Rome (ca. 190 CE), who attempted to excommunicate Asian churches but was restrained by Irenaeus, who called for tolerance and unity in diversity.

    “escalation under Victor I of Rome (ca.190 CE), who attempted to excommunicate Asian churches but was restrained by Irenaeus, who called for tolerance and unity in diversity”
    Quote in the paperSubstantial claim

  • Probably not a substantial claim: may not pass S4 (based). May combine two claims.

    Premisenone given
    § * Кандидат наук із богослів'я, доцент, доцент кафедри церковно-практичних дисцип

    Rome and the West had Sunday celebration after 14 Nisan, focusing on the Resurrection as the new day of creation, inherited from Peter and Paul.

    “Rome and the West (Sunday celebration after 14 Nisan, focusing on the Resurrection as the new day of creation, inherited from Peter and Paul)”
    Quote in the paperNot a substantial claim

  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

    Interpretationnone given
    § * Кандидат наук із богослів'я, доцент, доцент кафедри церковно-практичних дисцип

    Contemporary Ukrainian theology actively utilizes this heritage to revive patristic traditions in education, integrate Paschal concepts into liturgical practice, interdenominational dialogue, and address cultural challenges in a globalized world, emphasizing the relevance of Church unity as a witness to Christ's Resurrection.

    “Contemporary Ukrainian theology actively utilizes this heritage to revive patristic traditions in education, integrate Paschal concepts into liturgical practice (e.g., in the «Clergy Handbook»), interdenominational dialogue, and address cultural challenges in a globalized world, emphasizing the relevance of Church unity as a witness to Christ's Resurrection.”
    Quote in the paperNot a substantial claim

  • May combine two claims.

    Interpretationreasoning
    § * Кандидат наук із богослів'я, доцент, доцент кафедри церковно-практичних дисцип

    The regional differences were driven by biblical interpretations (e.g., 1 Cor. 5:7-8, where Christ is «our Passover»), cultural influences, and the desire to separate from Judaism.

    “It demonstrates how these regional differences, driven by biblical interpretations (e.g., 1 Cor.5:7-8, where Christ is «our Passover»), cultural influences, and the desire to separate from Judaism, led to theological conflicts”
    Quote in the paperSubstantial claim0 of 1 sources checked
    • cites 1 Cor.5:7-8

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

26 of 26

  • The paper relies on this without support.

    The regional diversity of Easter practices in the pre-Nicene period is representative of the broader early Christian Church.

    “The article provides a detailed analysis of the diversity of Easter celebration practices in the pre-Nicene period (1st-3rd centuries), when the early Christian Church was shaping its liturgical traditions amid cultural pluralism and theological debates.”
1 of 1

Self-check

Percentages, sums and reported differences re-computed from the paper’s own numbers.

Each contradiction between two passages listed here was confirmed by an independent check.

  • Lubachivskyi citation falls outside the listed page range

    Minor

    The text cites pages 230-234 of Lubachivskyi (2019), but the listed work spans pages 133-140.

  • Smih citation falls outside the listed page range

    Minor

    The text cites pages 24-28 of Smih (2016), but the listed article spans pages 301-310.

  • McGuckin citation year differs from the reference

    Minor

    The text cites McGuckin (2004), while the McGuckin work listed in the references is dated 2024.

3 of 3

Cites

The publisher hasn’t deposited this paper’s reference list.

Research works printed but not linked: 4

  1. McGuckin J., (2024), Saint Gregory the Theologian: An Intellectual Biography, Crestwood, NY: St. Vladimir's Seminary Press.
  2. Meyendorff J., (1974), Byzantine Theology: Historical Trends and Doctrinal Themes, New York: Fordham University Press.
  3. McGuckin J., (2024), Saint Gregory the Theologian: An Intellectual Biography, Crestwood, NY: St. Vladimir's Seminary Press. [In English].
  4. Meyendorff J., (1974), Byzantine Theology: Historical Trends and Doctrinal Themes, New York: Fordham University Press. [In English].

Authors
Lesiuk, M.
Affiliations
Kyiv Orthodox Theological Academy (UA)
Corresponding author
Lesiuk, Mykhayil
Venue
Proceedings of Kyiv Theological Academy
Publisher
Kyiv Orthodox Theological Academy
Published
2025-12-21
Volume
26
Pages
160-166
ISSN
2411-4677 (ISSN-L)
DOI
10.35332/2411-4677.2025.26.11
OpenAlex
W7165195706
Cited by
0
References
0
FWCI
0.00
Type
journal article
Language
uk
Open access
Licence
cc-by-nc
Locations
PROCEEDINGS OF KYIV THEOLOGICAL ACADEMY (publishedVersion, cc-by-nc)
Topics
  • Social Sciences › Arts and Humanities › Religious studies › Biblical Studies and Interpretation
  • Social Sciences › Arts and Humanities › History › Historical and Religious Studies of Rome
  • Social Sciences › Arts and Humanities › Classics › Byzantine Studies and History
Keywords
Easter celebration, Polycarp of Smyrna, Irenaeus, Eusebius of Caesarea, Council of Nicaea, early Christian liturgy, ecumenism, Passover

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