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Reform of the date of Easter refers to proposals to change the date for the annual celebration of Easter. These proposals include setting a fixed date or agreeing between Eastern and Western Christendom a common basis for calculating the date of Easter so that all Christians celebrate the Festival on the same day. As of 2023, no such agreement has been reached.
A reform of the date of Easter has been proposed several times because the current system for determining the date of Easter is seen as presenting two significant problems:
There have been controversies about the "correct" date of Easter since antiquity, but most Christian churches today agree on certain points. The Roman Catholic Church explains: [1]
The Council of Nicaea in 325 determined, among other things, that the Church would no longer follow the Jewish calendar and that Easter was to be celebrated on a common day throughout the world.
The council did not say what that day was to be but at the time Easter was celebrated on a Sunday virtually everywhere
To justify his calendar reform, which involved removing ten days, in 1582 Pope Gregory XIII claimed that the Council had decreed that Easter should be celebrated:
There is less agreement whether Easter also should occur:
The disagreements have been particularly about the determination of moon phases and the equinox, some preferring astronomical observation from a certain location (usually Jerusalem, Alexandria, Rome or local), most others following nominal approximations of these in either the Hebrew, Julian or Gregorian calendar using different lookup tables and cycles in their algorithms. Deviations may also result from different customs for the start of the day , i.e. dusk, sunset, midnight, dawn or sunrise. Furthermore, it may be accepted to have the respective starts of the astronomical season, the full moon and the Sunday occur on the same date as long as they are observed in that order.
It has been proposed that the first problem could be resolved by making Easter occur on a date fixed relative to the western Gregorian calendar every year, or alternatively on a Sunday within a fixed range of seven or eight dates. While tying Easter to one fixed date would serve to underline the belief that it commemorates an actual historical event, without an accompanying calendar reform that changes the pattern of the days of the week (itself a subject of religious controversy) or adopted a leap week, it would also break the tradition of Easter always being on a Sunday, established since the 2nd century and by now deeply embedded in the liturgical practice and theological understanding of almost all Christian denominations.
The Second Vatican Council agreed in 1963 to accept a fixed Sunday in the Gregorian calendar as the date for Easter as long as other Christian churches agreed on it as well. They also agreed in principle to adopt a civil calendar reform as long as there were never any days outside the cycle of seven days per week. [2] In 1977, some Eastern Orthodox representatives objected to separating the date of Easter from lunar phases. [3]
The Montanists, a 5th-century sect, celebrated Easter on the Sunday following April 6 (in the Julian calendar). [4] This is equivalent to the Sunday closest to April 9. The April 6 date was apparently arrived at because it was equivalent to the 14th of the month of Artemisios in an earlier calendar used in the area, hence, the 14th of the first month of spring. [5]
The two most widespread proposals for fixing the date of Easter would set it on either the second Sunday in April (8 to 14, week 14 or 15), or the Sunday after the second Saturday in April (9 to 15). They only differ in years with dominical letter G or AG where 1 April is a Sunday. In both schemes, account has been taken of the fact that—in spite of the many difficulties in establishing the dates of the historical events involved—many scholars attribute a high degree of probability to Friday 7 April 30, as the date of the crucifixion of Jesus, which would make 9 April the date of the Resurrection. Another date which is supported by many scholars is 3 April 33, [6] [7] making 5 April the date of the Resurrection.
In the late 1920s and 1930s, this idea gained some momentum along with other calendar reform proposals, such as the International Fixed Calendar (IFC) and the World Calendar. In 1928, a law was passed in the United Kingdom authorising an Order in Council which would fix the date of Easter in that country as the Sunday after the second Saturday in April. [8] However, this was never implemented. [9] [10]
The Sunday of an ordinal ISO week n is also the nth Sunday of the year, except in A/AG, B/BA and C/CB years where it is the n+1st Sunday. Therefore, both major proposals put Easter on the 15th Sunday of the year. The exception to this is either in common years starting on Monday (G), where 8 April, i.e. the second Sunday in April, is the 14th Sunday of the year, or in leap years starting on Sunday (AG), where 15 April, i.e. the Sunday after the second Saturday in April, is the 16th Sunday of the year. That means, the Saturday-based rule approximates the 15th Sunday better.
The Sunday after the first Wednesday in April would always be in ISO week W14, except for leap years starting on Thursday (DC) where the week count is one higher than in otherwise equivalent common years after February. The Symmetry454 Calendar proposes a fixed date of Easter in week 14, which would agree with the aforementioned proposals in most years, but would be 1 week earlier in F/GF years (like the only deviation of the Pepuzite definition) and also in DC, D/ED and E/FE years.
The first possible Gregorian date for Easter, 22 March, is also one of the dates with (almost) fixed ISO week number, i.e. W12, which is usually also the week of the equinox a day or two earlier. If the 52 weeks of a usual year are grouped into 13 nominal lunation phases of 4 weeks each (similar to IFC), then the equinox week concludes the third of these months and the next nominal full moon in the middle of the month would occur on Sunday of W14, making it the fixed date for Passover. Easter Sunday would follow seven days later, in W15, which is between 11 and 18 April.
Since Candlemas, which traditionally concludes Christmastide, on 2 February is almost always in W05 – only in W06 if on a Monday – a W15 Easter would ensure the three pre-Lenten Sundays, i.e. Septuagesima, Sexagesima and Quinquagesima, existed in all years, and not more than these.
| Sunday of the year | Dominical letter | ISO week | Month | |||||||||||||
|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|
| AG | A | BA | B | CB | C | DC | D | ED | E | FE | F | GF | G | |||
| 12th | — | 22 | 23 | 24 | 25 | W12 | March | |||||||||
| 13th | 25 | 26 | 27 | 28 | ||||||||||||
| 28 | 29 | 30 | 31 | 01 | W13 | |||||||||||
| 14th | 01 | 02 | 03 | 04 | April | |||||||||||
| 04 | 05 | 06 | 07 | 08 | W14 | |||||||||||
| 15th | 08 | 09 | 10 | 11 | ||||||||||||
| 11 | 12 | 13 | 14 | 15 | W15 | |||||||||||
| 16th | 15 | 16 | 17 | 18 | ||||||||||||
| 18 | 19 | 20 | 21 | 22 | W16 | |||||||||||
| 17th | 22 | 23 | 24 | 25 | ||||||||||||
| — | 25 | — | W17 | |||||||||||||
Proposals to resolve the second problem have made greater progress, but they are yet to be adopted.
| Year | Full Moon | Jewish Passover [note 1] | Astronomical Easter [note 2] | Gregorian Easter | Julian Easter |
|---|---|---|---|---|---|
| 2001 | 8 April | 15 April | |||
| 2002 | 28 March | 31 March | 5 May | ||
| 2003 | 16 April | 17 April | 20 April | 27 April | |
| 2004 | 5 April | 6 April | 11 April | ||
| 2005 | 25 March | 24 April | 27 March | 1 May | |
| 2006 | 13 April | 16 April | 23 April | ||
| 2007 | 2 April | 3 April | 8 April | ||
| 2008 | 21 March | 20 April | 23 March | 27 April | |
| 2009 | 9 April | 12 April | 19 April | ||
| 2010 | 30 March | 4 April | |||
| 2011 | 18 April | 19 April | 24 April | ||
| 2012 | 6 April | 7 April | 8 April | 15 April | |
| 2013 | 27 March | 26 March | 31 March | 5 May | |
| 2014 | 15 April | 20 April | |||
| 2015 | 4 April | 5 April | 12 April | ||
| 2016 | 23 March | 23 April | 27 March | 1 May | |
| 2017 | 11 April | 16 April | |||
| 2018 | 31 March | 1 April | 8 April | ||
| 2019 | 20 March | 20 April | 24 March | 21 April | 28 April |
| 2020 | 8 April | 9 April | 12 April | 19 April | |
| 2021 | 28 March | 4 April | 2 May | ||
| 2022 | 16 April | 17 April | 24 April | ||
| 2023 | 6 April | 9 April | 16 April | ||
| 2024 | 25 March | 23 April | 31 March | 5 May | |
| 2025 | 13 April | 20 April | |||
| |||||
An astronomical rule for Easter was proposed by the 1923 Pan-Orthodox Congress of Constantinople that also proposed the Revised Julian calendar: Easter was to be the Sunday after the midnight-to-midnight day at the meridian of the Church of the Holy Sepulchre in Jerusalem (35° 13′ 47.2″ E or UT + 2h 20m 55s for the small dome) during which the first full moon after the vernal equinox occurs. [12] [13]
Although the instant of the full moon must occur after the instant of the vernal equinox, it may occur on the same day. If the full moon occurs on a Sunday, Easter is the following Sunday. This proposed astronomical rule was rejected by all Orthodox churches and was never considered by any Western church.
The World Council of Churches (WCC) proposed a reform of the method of determining the date of Easter at a summit in Aleppo, Syria, in 1997: [14] Easter would be defined as the first Sunday following the first astronomical full moon following the astronomical vernal equinox, as determined from the meridian of Jerusalem. [15] The reform would have been implemented starting in 2001, since in that year the Eastern and Western dates of Easter would coincide.
This reform has not been implemented. It would have relied mainly on the co-operation of the Eastern Orthodox Church, since the date of Easter would change for them immediately; whereas for the Western churches, the new system would not differ from that currently in use until 2019. However, Eastern Orthodox support was not forthcoming, and the reform failed. [16] The much greater impact that this reform would have had on the Eastern churches in comparison with those of the West led some Orthodox to suspect that the WCC's decision was an attempt by the West to impose its viewpoint unilaterally on the rest of the world under the guise of ecumenism. However, it could also be argued that it is fair to ask a significant change of Eastern Christians, as they would be simply making the same substantial changes the various Western Churches have already made in 1582 (when the Catholic Church first adopted the Gregorian calendar) and subsequent years so as to bring the calendar and Easter more in line with the seasons.
In 2008 and 2009, there was a new attempt to reach a consensus on a unified date on the part of Catholic, Orthodox and Protestant leaders. [17] [18] This effort largely relies on earlier work carried out during the 1997 Aleppo conference. [3] [19] It was organized by academics working at the Institute of Ecumenical Studies of Lviv University. [20]
Part of this attempt was reportedly influenced by ecumenical efforts in Syria and Lebanon, where the Greek-Melkite Church has played an important role in improving ties with the Orthodox. [21] [22] There is also a series of apparition phenomena known as Our Lady of Soufanieh that has urged for a common date of Easter. [23]
In May 2015, on the anniversary of the meeting between himself and Pope Francis, Coptic Pope Tawadros II wrote a letter to Pope Francis asking for him to consider making renewed effort at a unified date for Easter. [24]
In response, on 12 June 2015, Catholic Pope Francis remarked to the International Catholic Charismatic Renewal Services 3rd World Retreat of Priests at the Basilica of Saint John Lateran in Rome that "we have to come to an agreement" for a common date on Easter. Lucetta Scaraffia , a historian, writing in the Vatican daily newspaper L'Osservatore Romano , said the Pope is offering this initiative to change the date of Easter "as a gift of unity with the other Christian churches" adding that a common date for Easter would encourage "reconciliation between the Christian churches and ... a sort of making sense out of the calendar". A week later Aphrem II, the Syriac Orthodox Patriarch of Antioch, met with Pope Francis and noted that the celebration of Easter "on two different dates is a source of great discomfort and weakens the common witness of the church in the world." [25]
In January 2016, the Archbishop of Canterbury, Justin Welby, announced that he on behalf of the Anglican Communion had joined discussions with Catholic, Coptic, and Orthodox representatives over a fixed date for Easter, and that he hoped it would happen within the next 5–10 years. [26] Welby has suggested that Easter be fixed on either the second or third Sunday of April, relative to the Gregorian calendar. [27] This proposal remains to be approved, especially by Eastern churches, which currently determine Easter using the Julian calendar.
More recent statements by the Vatican and Orthodox churches [28] state the goal to achieve consensus by 2025, just in time for the 1700th anniversary of the Council of Nicaea, but without publishing any specific plans or who would adopt which changes. The Faith and Order Commission of the World Council of Churches has arranged conferences to mark the event.
On November 10, 2022, Ecumenical Patriarch of Constantinople Bartholomew I stated that both the Orthodox and Catholic sides have a good intention to finally establish a common date for the celebration of Easter - Christ's Resurrection before the celebration of the 1700th anniversary of the First Council of Nicaea which took place in 325, however, it is too early to talk about details. [29] On 2024 he again called on "Western and Eastern Christians to celebrate Easter on the same date, starting from 2025". [30]
According to international standards, Easter Sunday ends the week containing Good Friday and the week of the second Sunday in April has the ordinal number 14 or 15 (dominical letters D/DC, E/ED, F/FE and GF, i.e. 46.25% of years), hence the third Sunday is one respective week later. There currently is no public proposal under discussion that used a fixed week of the year for Easter and dependent feasts. The second Sunday in April is usually the 15th Sunday of the year (except for dominical letter G, 10.75%), which is almost always also the Sunday after the second Saturday in April (except for dominical letter AG, 3.75%).
| Year | Full Moon | Jewish Passover [note 1] | Astronomical Easter [note 2] | Gregorian Easter | Julian Easter |
|---|---|---|---|---|---|
| 2024 | 25 March | 23 April | 31 March | 5 May | |
| 2025 | 13 April | 20 April | |||
| 2026 | 3 April | 2 April | 5 April | 12 April | |
| 2027 | 22 March | 22 April | 28 March | 2 May | |
| 2028 | 9 April | 11 April | 16 April | ||
| 2029 | 29 March | 31 March | 1 April | 8 April | |
| 2030 | 17 April | 18 April | 21 April | 28 April | |
| 2031 | 7 April | 8 April | 13 April | ||
| 2032 | 27 March | 28 March | 2 May | ||
| 2033 | 14 April | 17 April | 24 April | ||
| 2034 | 3 April | 4 April | 9 April | ||
| 2035 | 24 March | 24 April | 25 March | 29 April | |
| 2036 | 10 April | 12 April | 13 April | 20 April | |
| 2037 | 31 March | 5 April | |||
| 2038 | 21 March | 20 April | 28 March | 25 April | 25 April |
| 2039 | 9 April | 10 April | 17 April | ||
| 2040 | 28 March | 29 March | 1 April | 6 May | |
| |||||
Easter, also called Pascha or Resurrection Sunday, is a Christian festival and cultural holiday commemorating the resurrection of Jesus from the dead, described in the New Testament as having occurred on the third day of his burial following his crucifixion by the Romans at Calvary c. 30 AD. It is the culmination of the Passion of Jesus Christ, preceded by Lent, a 40-day period of fasting, prayer, and penance.
The Julian calendar is a solar calendar of 365 days in every year with an additional leap day every fourth year. The Julian calendar is still used as a religious calendar in parts of the Eastern Orthodox Church and in parts of Oriental Orthodoxy as well as by the Amazigh people.
A leap year is a calendar year that contains an additional day compared to a common year. The 366th day is added to keep the calendar year synchronised with the astronomical year or seasonal year. Since astronomical events and seasons do not repeat in a whole number of days, calendars having a constant number of days each year will unavoidably drift over time with respect to the event that the year is supposed to track, such as seasons. By inserting ("intercalating") an additional day—a leap day—or month—a leap month—into some years, the drift between a civilization's dating system and the physical properties of the Solar System can be corrected.
A moveable feast is an observance in a Christian liturgical calendar which occurs on different dates in different years.
The Revised Julian calendar, or less formally the new calendar and also known as the Milanković calendar, is a calendar proposed in 1923 by the Serbian scientist Milutin Milanković as a more accurate alternative to both Julian and Gregorian calendars. At the time, the Julian calendar was still in use by all of the Eastern Orthodox Churches and affiliated nations, while the Catholic and Protestant nations were using the Gregorian calendar. Thus, Milanković's aim was to discontinue the divergence between the naming of dates in Eastern and Western churches and nations. It was intended to replace the Julian calendar in Eastern Orthodox Churches and nations. From 1 March 1600 through 28 February 2800, the Revised Julian calendar aligns its dates with the Gregorian calendar, which had been proclaimed in 1582 by Pope Gregory XIII.
The liturgical year, also called the church year, Christian year or kalendar, consists of the cycle of liturgical seasons in Christian churches that determines when feast days, including celebrations of saints, are to be observed, and which portions of Scripture are to be read either in an annual cycle or in a cycle of several years.
The Coptic calendar, also called the Alexandrian calendar, is a liturgical calendar used by the Coptic Orthodox Church and also used by the farming populace in Egypt. It was used for fiscal purposes in Egypt until the adoption of the Gregorian calendar on 11 September 1875. This calendar is based on the ancient Egyptian calendar. To avoid the calendar creep of the latter, a reform of the ancient Egyptian calendar was introduced at the time of Ptolemy III which consisted of adding an extra day every fourth year. However, this reform was opposed by the Egyptian priests, and the reform was not adopted until 25 BC, when the Roman Emperor Augustus imposed the Decree upon Egypt as its official calendar. To distinguish it from the Ancient Egyptian calendar, which remained in use by some astronomers until medieval times, this reformed calendar is known as the Coptic or Alexandrian calendar. Its years and months coincide with those of the Ethiopian calendar but have different numbers and names.
As a moveable feast, the date of Easter is determined in each year through a calculation known as computus. Easter is celebrated on the first Sunday after the Paschal full moon. Determining this date in advance requires a correlation between the lunar months and the solar year, while also accounting for the month, date, and weekday of the Julian or Gregorian calendar. The complexity of the algorithm arises because of the desire to associate the date of Easter with the date of the Jewish feast of Passover which, Christians believe, is when Jesus was crucified.
Calendar reform or calendrical reform is any significant revision of a calendar system. The term sometimes is used instead for a proposal to switch to a different calendar design.
The Paschal Triduum or Easter Triduum, Holy Triduum, or the Three Days, is the period of three days that begins with the liturgy on the evening of Maundy Thursday, reaches its high point in the Easter Vigil, and closes with evening prayer on Easter Sunday. It is a moveable observance recalling the Passion, Crucifixion, Death, burial, and Resurrection of Jesus, as portrayed in the canonical Gospels.
Quartodecimanism is the name given to the practice of celebrating the death of Christ on the day of Passover, the 14th of Nisan according to biblical dating, on whatever day of the week it occurs. The Quartodeciman controversy in the Church was the question of whether to celebrate Easter on Sunday, or on Passover.
Inter gravissimas was a papal bull issued by Pope Gregory XIII on 24 February 1582. The document, written in Latin, reformed the Julian calendar. The reform came to be regarded as a new calendar in its own right and came to be called the Gregorian calendar, which is used in most countries today.
The March equinox or northward equinox is the equinox on the Earth when the subsolar point appears to leave the Southern Hemisphere and cross the celestial equator, heading northward as seen from Earth. The March equinox is known as the vernal equinox in the Northern Hemisphere and as the autumnal equinox or fall equinox in the Southern Hemisphere.
The controversy over the correct date for Easter began in Early Christianity as early as the 2nd century AD. Discussion and disagreement over the best method of computing the date of Easter Sunday has been ongoing ever since and remains unresolved. Different Christian denominations continue to celebrate Easter on different dates, with Eastern and Western Christian churches being a notable example.
An ecclesiastical full moon is formally the 14th day of the ecclesiastical lunar month in an ecclesiastical lunar calendar. The ecclesiastical lunar calendar spans the year with lunar months of 30 and 29 days which are intended to approximate the observed phases of the Moon. Since a true synodic month has a length that can vary from about 29.27 to 29.83 days, the moment of astronomical opposition tends to be roughly 14.75 days after the previous conjunction of the Sun and Moon. The ecclesiastical full moons of the Gregorian lunar calendar tend to agree with the dates of astronomical opposition, referred to a day beginning at midnight at 0 degrees longitude, to within a day or so. However, the astronomical opposition happens at a single moment for the entire Earth: The hour and day at which the opposition is measured as having taken place will vary with longitude. In the ecclesiastical calendar, the 14th day of the lunar month, reckoned in local time, is considered the day of the full moon at each longitude.
The Gregorian calendar is the calendar used in most parts of the world. It went into effect in October 1582 following the papal bull Inter gravissimas issued by Pope Gregory XIII, which introduced it as a modification of, and replacement for, the Julian calendar. The principal change was to space leap years differently so as to make the average calendar year 365.2425 days long, more closely approximating the 365.2422-day 'tropical' or 'solar' year that is determined by the Earth's revolution around the Sun.
A perennial calendar is a calendar that applies to any year, keeping the same dates, weekdays and other features.
The adoption of the Gregorian Calendar was an event in the early modern history of most cultures and societies, marking a change from their traditional dating system to the modern dating system – the Gregorian calendar – that is widely used around the world today. Some states adopted the new calendar from 1582, some did not do so before the early twentieth century, and others did so at various dates between. A few still have not, but except for these, the Gregorian calendar is now the world's civil calendar universally, although in many places an old style calendar remains used in religious or traditional contexts. During – and for some time after – the change between systems, it has been common to use the terms "Old Style" and "New Style" when giving dates, to indicate which calendar was used to reckon them.
The World Council of Churches proposed a reform of the method of determining the date of Easter at a summit in Aleppo, Syria, in March 1997.
This is a translation of Milankovitch, 1923
He said that Easter should most likely be fixed for the second or third Sunday of April