You cannot invoke the Gregorian calendar reform.
Gauss' Easter formula is the most accurate astronomical dating tool at our disposal.
A brief summary of the dating of the First Council of Nicaea and the startling conclusions following the fact that the Gregorian calendar reform never occurred in 1582 AD.
Let us turn to the canonical mediaeval ecclesial tractate - Matthew Vlastar’s Collection of Rules Devised by Holy Fathers, or The Alphabet Syntagma. This rather voluminous book represents the rendition of the rules formulated by the Ecclesial and local Councils of the Orthodox Church.
Matthew Vlastar is considered to have been a Holy Hierarch from Thessalonica, and written his tractate in the XIV century. Today’s copies are of a much later date, of course. A large part of Vlastar’s Collection of Rules Devised by Holy Fathers contains the rules for celebrating Easter. Among other things, it says the following:
“The Easter Rules makes the two following restrictions: it should not be celebrated together with the Judaists, and it can only be celebrated after the spring equinox. Two more had to be added later, namely: celebrate after the first full moon after the equinox, but not any day – it should be celebrated on the first Sunday after the equinox. All of these restrictions, except for the last one, are still valid (in times of Matthew Vlastar – the XIV century – Auth.), although nowadays we often celebrate on the Sunday that comes later. Namely, we always count two days after the Lawful Easter (that is, the Passover, or the full moon – Auth.) and end up with the subsequent Sunday. This didn’t happen out of ignorance or lack of skill on the part of the Elders, but due to lunar motion”
Let us emphasize that the quoted Collection of Rules Devised by Holy Fathers is a canonical mediaeval clerical volume, which gives it all the more authority, since we know that up until the XVII century, the Orthodox Church was very meticulous about the immutability of canonical literature and kept the texts exactly the way they were; with any alteration a complicated and widely discussed issue that would not have passed unnoticed.
So, by approximately 1330 AD, when Vlastar wrote his account, the last condition of Easter was violated: if the first Sunday happened to be within two days after the full moon, the celebration of Easter was postponed until the next weekend. This change was necessary because of the difference between the real full moon and the one computed in the Easter Book. The error, of which Vlastar was aware, is twenty-four hours in 304 years.
Therefore the Easter Book must have been written around AD 722 (722 = 1330 - 2 x 304). Had Vlastar known of the Easter Book’s 325 AD canonization, he would have noticed the three-day gap that had accumulated between the dates of the computed and the real full moon in more than a thousand years. So he either was unaware of the Easter Book or knew the correct date when it was written, which could not be near 325 AD.
G. Nosovsky: So, why the astronomical context of the Paschalia contradicts Scaliger’s dating (alleged 325 AD) of the Nicaean Council where the Paschalia was canonized?
This contradiction can easily be seen from the roughest of calculations.
1) The difference between the Paschalian full moons and the real ones grows at the rate of one day in 300 years.
2) A two-day difference had accumulated by the time of Vlastar, which is roughly dated 1330 AD.
3) Ergo, the Paschalia was compiled somewhere around 730 AD, since
1330 – (300 x 2) = 730.
It is understood that the Paschalia could only be canonized by the Council sometime later. But this fails to correspond to Scaliger’s dating of its canonization as 325 AD in any way at all!
Let us emphasize, that Matthew Vlastar himself, doesn’t see any contradiction here, since he is apparently unaware of the Nicaean Council’s dating as the alleged year 325 AD. A natural hypothesis: this traditional dating was introduced much later than Vlastar’s age. Most probably, it was first calculated in Scaliger’s time.
With the Easter formula derived by C.F. Gauss in 1800, Nosovsky calculated the Julian dates of all spring full moons from the first century AD up to his own time and compared them with the Easter dates obtained from the Easter Book. He reached a surprising conclusion: three of the four conditions imposed by the First Council of Nicaea were violated until 784, whereas Vlastar had noted that “all the restrictions except the last one have been kept firmly until now.” When proposing the year 325, Scaliger had no way of detecting this fault, because in the sixteenth century the full-moon calculations for the distant past couldn’t be performed with precision.
Another reason to doubt the validity of 325 AD is that the Easter dates repeat themselves every 532 years. The last cycle started in 1941, and previous ones were 1409 to 1940, 877 to 1408 and 345 to 876. But a periodic process is similar to drawing a circle—you can choose any starting point. Therefore, it seems peculiar for the council to have met in 325 AD and yet not to have begun the Easter cycle until 345.
Nosovsky thought it more reasonable that the First Council of Nicaea had taken place in 876 or 877 AD, the latter being the starting year of the first Easter cycle after 784 AD, which is when the Easter Book must have been compiled. This conclusion about the date of the First Council of Nicaea agreed with his full-moon calculations, which showed that the real and the computed full moons occurred on the same day only between 700 and 1000 AD. From 1000 on, the real full moons occurred more than twenty-four hours after the computed ones, whereas before 700 the order was reversed. The years 784 and 877 also match the traditional opinion that about a century had passed between the compilation and the subsequent canonization of the Easter Book.
G. Nosovky:
The Council that introduced the Paschalia – according to the modern tradition as well as the mediaeval one, was the Nicaean Council – could not have taken place before 784 AD, since this was the first year when the calendar date for the Christian Easter stopped coinciding with the Passover full moon due to slow astronomical shifts of lunar phases.
The last such coincidence occurred in 784 AD, and after that year, the dates of Easter and Passover drifted apart forever. This means the Nicaean Council could not have possibly canonized the Paschalia in IV AD, when the calendar Easter Sunday would coincide with the Passover eight (!) times – in 316, 319, 323, 343, 347, 367, 374, and 394 AD, and would even precede it by two days five (!) times, which is directly forbidden by the fourth Easter rule, that is, in 306 and 326 (allegedly already a year after the Nicaean Council), as well as the years 346, 350, and 370.
Thus, if we’re to follow the consensual chronological version, we’ll have to consider the first Easter celebrations after the Nicaean Council to blatantly contradict three of the four rules that the Council decreed specifically for this feast! The rules allegedly become broken the very next year after the Council decrees them, yet start to be followed zealously and in full detail five centuries (!) after that.
Let us note that J.J. Scaliger could not have noticed this obvious nonsense during his compilation of the consensual ancient chronology, since computing true full moon dates for the distant past had not been a solved problem in his epoch.
The above mentioned absurdity was noticed much later, when the state of astronomical science became satisfactory for said purpose, but it was too late already, since Scaliger’s version of chronology had already been canonized, rigidified, and baptized “scientific”, with all major corrections forbidden.
Now, the ecclesiastical vernal equinox was set on March 21st because the Church of Alexandria, whose staff were reputed to have astronomical expertise, reckoned that March 21st was the date of the equinox in 325 AD, the year of the First Council of Nicaea.
The Council of Laodicea was a regional synod of approximately thirty clerics from Asia Minor that assembled about 363–364 AD in Laodicea, Phrygia Pacatiana, in the official chronology.
The major concerns of the Council involved regulating the conduct of church members. The Council expressed its decrees in the form of written rules or canons.
However, the most pressing issue, the fact that the calendar Easter Sunday would coincide with the Passover eight (!) times – in 316, 319, 323, 343, 347, 367, 374, and 394 AD, and would even precede it by two days five (!) times, which is directly forbidden by the fourth Easter rule, that is, in 306 and 326 (allegedly already a year after the Nicaean Council), as well as the years 346, 350, and 370 was NOT presented during this alleged Council of Laodicea.
We are told that the motivation for the Gregorian reform was that the Julian calendar assumes that the time between vernal equinoxes is 365.25 days, when in fact it is about 11 minutes less. The accumulated error between these values was about 10 days (starting from the Council of Nicaea) when the reform was made, resulting in the equinox occurring on March 11 and moving steadily earlier in the calendar, also by the 16th century AD the winter solstice fell around December 11.
But, in fact, as we see from the information presented in the preceeding paragraphs, the Council of Nicaea could not have taken place any earlier than the year 876-877 e.n., which means that in the year 1582, the winter solstice would have arrived on December 16, not at all on December 11.
Papal Bull, Gregory XIII, 1582:
Therefore we took care not only that the vernal equinox returns on its former date, of which it has already deviated approximately ten days since the Nicene Council, and so that the fourteenth day of the Paschal moon is given its rightful place, from which it is now distant four days and more, but also that there is founded a methodical and rational system which ensures, in the future, that the equinox and the fourteenth day of the moon do not move from their appropriate positions.
Given the fact that in the year 1582, the winter solstice would have arrived on December 16, not at all on December 11, this discrepancy could not have been missed by T. Brahe, or G. Galilei, or J. Kepler - thus we can understand the fiction at work in the official chronology.
Newton agrees with the date of December 11, 1582 as well; moreover, Britain and the British Empire adopted the Gregorian calendar in 1752 (official chronology); again, more fiction at work: no European country could have possibly adopted the Gregorian calendar reformation in the period 1582-1800, given the absolute fact that the winter solstice must have falled on December 16 in the year 1582 AD, and not at all on December 11 (official chronology).
The conclusions are as follows:
No historical or astronomical proof exists that before 1700 AD any gradual shift in the orientation of Earth's axis of rotation (axial precession) ever took place. The 10 day cumulative error in the Vernal Equinox date since the Council of Nicaea until the year 1582 AD is due just to the reform of the Julian calendar: if we add the axial precession argument, then the cumulative errors would have added to even more than 10 days, because of the reverse precessional movement. No axial precession means that the Earth did not ever orbit around the Sun, as we have been led to believe. And it means that the entire chronology of the official history has been forged at least after 1750 AD.
In the FE theory, the approximately 50 seconds of arc per year (1 degree/71.6 years) change of longitude of the Pole Star is due to the movement of the Pole Star itself and NOT due to any axial precession of the Earth.
EXPLICIT DATING GIVEN BY MATTHEW VLASTAR
It is indeed amazing that Matthew Vlastar’s Collection of Rules Devised by Holy Fathers – the book that every Paschalia researcher refers to – contains an explicit dating of the time the Easter Book was compiled. It is even more amazing that none of the numerous researchers of Vlastar’s text appeared to have noticed it (?!), despite the fact that the date is given directly after the oft-quoted place of Vlastar’s book, about the rules of calculating the Easter date. Moreover, all quoting stops abruptly immediately before the point where Vlastar gives this explicit date.
What could possibly be the matter? Why don’t modern commentators find themselves capable of quoting the rest of Vlastar’s text? We are of the opinion that they attempt to conceal from the reader the fragments of ancient texts that explode the entire edifice of Scaliger’s chronology. We shall quote this part completely:
Matthew Vlastar:
“There are four rules concerning the Easter. The first two are the apostolic rules, and the other two are known from tradition. The first rule is that the Easter should be celebrated after the spring equinox. The second is that is should not be celebrated together with the Judeans. The third: not just after the equinox, but also after the first full moon following the equinox. And the fourth: not just after the full moon, but the first Sunday following the full moon… The current Paschalia was compiled and given to the church by our fathers in full faith that it does not contradict any of the quoted postulates. (This is the place the quoting usually stops, as we have already mentioned – Auth.). They created it the following way: 19 consecutive years were taken starting with the year 6233 since Genesis (= 725 AD – Auth.) and up until the year 6251 (= 743 AD – Auth.), and the date of the first full moon after the spring equinox was looked up for each one of them. The Paschalia makes it obvious that when the Elders were doing it; the equinox fell on the 21st of March” ([518]).
Thus, the Circle for Moon – the foundation of the Paschalia – was devised according to the observations from the years 725-743 AD; hence, the Paschalia couldn’t possibly have been compiled, let alone canonized, before that.
Moreover, we know that the Perseid meteor shower fell on August 10 in each and every year since 1600, a clear defiance of the supposed axial precession of the Earth.