Reform of the date of Easter

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, leading to schisms and excommunications or even executions due to heresy, but most Christian churches today agree on certain points. Easter (Day) should therefore 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 still 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.

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 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) it would also break the tradition of Easter always being on a Sunday, established since the 2nd century AD and by now deeply embedded in the liturgical practice and theological understanding of almost all Christian denominations.

The Pepuzites, a 5th-century sect, celebrated Easter on the Sunday following April 6 (on the Julian calendar). 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.

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