Today is Good Friday, the most severe and solemn of fast days, for Christians who follow the Western calendar. It is also the Feast of the Annunciation, a day of celebration and joy. Doesn’t that coincidence suggest that the Orthodox calendar, which everyone agrees is less “scientific”, has its virtues for marking the life of the Church?
For the Orthodox, Holy Friday and the Annunciation cannot fall on the same day, and Easter always falls after the Jewish Passover (though that was not invariably the case during the 1st Millennium). Those are excellent results if the purpose of the calendar is to produce a meaningful Christian year. They are less excellent, I concede, if the highest priority is applying exact astronomical methods to the decisions of the First Council of Nicaea. Readers may decide for themselves which is more important.
It should be noted that, even using the Orthodox calendar, Holy Friday could fall on March 25th so long as we observed the Julian civil calendar. It is the surface inconsistency of adopting the Gregorian calendar for most purposes but keeping the old method of determining the date of Easter that eliminates the risk of a spiritual anomaly. That is, I think, an example of how Tradition can outperform Reason in arriving at rational and satisfactory outcomes.
Further reading: Lewis Patsavos, “The Calendar of the Orthodox Church” is a good overview of the calendrical controversies.
Discussions of the dating of Easter seem invariably to center on astronomy rather than faith. Very thorough and useful for the former is Marcos J. Montes, “Calculation of the Ecclesiastical Calendar”, which includes “Notes on the Orthodox Easter”. William H. Jeffreys, “Easter, Rosh Hashanah and Passover” provides an algorithm for calculating the Jewish holy days.
There was a strong effort a few years ago in ecumenical circles to persuade all Christian denominations to adopt a new, astronomically more precise Easter calculation. Proponents saw an opportunity for “unification” in the coincidence of Orthodox and Western Easters in 2001 and 2004, after which everyone could march along under the new New Calendar. For an account, vide “Efforts to Find a Common Date for Easter”. The campaign went nowhere and didn’t deserve to. Not only would it spread the spiritual defects of the Western calculation to the Orthodox world, but any attempt by Orthodox jurisdictions to revise the church calendar at this moment in history would generate schisms whose detriment would outweigh the benefits of celebrating the Resurrection of Christ on the same day as our Western brethren.
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