Because this was the first-recorded Paschal/Easter controversy, it has had a strong influence on the minds of some subsequent generations. Wilfrid, the 7th-century bishop of York in Northumbria, styled his opponents in the Paschal/Easter controversy of his day "quartodecimans", though they celebrated Pascha (Easter) on Sunday. Many scholars of the 19th and 20th centuries thought that the dispute over Pascha (Easter) that was discussed at Nicaea was between the Nisan 14 practice and Sunday observance. According to one account, "A final settlement of the dispute was one among the other reasons which led Constantine to summon the council at Nicaea in 325. At that time, the Syrians and Antiochenes were the solitary champions of the observance of the 14th day. The decision of the council was unanimous that Pascha (Easter) was to be kept on Sunday, and on the same Sunday throughout the world, and that 'none hereafter should follow the blindness of the Jews. A new translation, published in 1999, of Eusebius' "Life of Constantine" suggests that this view is no longer widely accepted; its view is that the dispute at Nicaea was between two schools of Sunday observance: those who followed the traditional practice of relying on Jewish informants to determine the lunar month of the Nisan in which Passover would fall, and those who wished to set it using Christian computations using the spring equinox on the solar calendar