Various reforms of the date of Easter have been proposed. 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 Easter on the same day. Attempts include a 1923 Pan-Orthodox congress proposing calendar changes (without full agreement), a 1997 World Council of Churches plan using astronomical calculations, and renewed 2008–2009 discussions about fixing a common Sunday. As of 2026, no such agreement has been reached. Reform may also refer to historic reforms of the Computus, such as the adoption of the epact tables by Dionysius Exiguus in the 6th century and by Bede in the 8th century.
Description 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:
Its date varies from year to year. It can fall on up to 35 days in March and April of the respective calendar. While many Christians do not consider this to be a problem, it can cause frequent difficulties of co-ordination with civil calendars, for example academic terms. Many countries have public holidays around Easter weekend or tied to the date of Easter but spread from February to June, such as Shrove Tuesday or Ascension and Pentecost. Some Eastern churches (6 in total) calculate the date of Easter using the Julian calendar, whereas most Eastern churches use the Revised Julian calendar and all Western churches and civil authorities have adopted the Gregorian reforms for all calendrical purposes. Also a very few Eastern churches have adopted the Gregorian method of calculation. Hence in most years, Easter is celebrated on a later date in the East than in the West. 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:
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:
on a Sunday, after the nominal Northward equinox – that is the start of spring in the Northern and of autumn in the Southern Hemisphere, fixed on 21 March in the Gregorian calendar –, after the first ecclesiastical full moon of the astronomical season. There is less agreement whether Easter also should occur:
so that Annunciation – celebrated 25 March, 9 months before Christmas – does not fall on any day from the Sunday before Easter to the Sunday after, on or after the 14th day of the lunar month of Nisan, not before Jewish Pesach – Easter is after Christian Passover by definition. 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.
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