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However, it did not make any explicit ruling about the details of the computation, and it was several decades before the Alexandrine computations stabilized into their final form, and several centuries beyond that before they became normative throughout Christendom.

The Roman missionaries coming to Britain in the time of Pope Gregory I (590–604) found the British Christians, who had been evangelized by Irish missionaries from the north, adhering to a different system of Easter computation from that used in the Mediterranean basin.

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Eusebius of Caesarea (Church History, V, xxiv) notes: Among them was Irenæus, who, sending letters in the name of the brethren in Gaul over whom he presided, maintained that the mystery of the resurrection of the Lord should be observed only on the Lord’s day.

He fittingly admonishes Victor that he should not cut off whole churches of God which observed the tradition of an ancient custom." The First Council of Nicaea (A. 325) declared that Easter was always to be held on a Sunday, and was not to coincide with a particular phase of the moon, which might occur on any day of the week.

After the Gregorian reform of the calendar by promulgation in 1582, the Roman Catholic Church as well as Protestant churches of the Christian West came to follow a different method of computing the date of Easter from the one that had been previously accepted.

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The controversy over the correct date for Easter began in Early Christianity as early as the 2nd Century A. Discussion and disagreement over the best method of computing the date of Easter Sunday has been ongoing and unresolved for centuries.

Different Christian denominations continue to celebrate Easter on different dates, with Eastern and Western Christian churches being a notable example. The dioceses of all Asia, according to an ancient tradition, held that the fourteenth day of the moon [of Nisan], on which day the Jews were commanded to sacrifice the lamb, should always be observed as the feast of the life-giving pasch (epi tes tou soteriou Pascha heortes ἐπὶ ταῖς τοῦ σωτηρίου Πάσχα ἑορταῖς), contending that the fast ought to end on that day, whatever day of the week it might happen to be.

This 84-year cycle (called the latercus) gave way to the Alexandrine computus in stages.

The Alexandrine computus may have been adopted in parts of the south of Ireland in the first half of the 7th century.

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