Over a century ago, Pope Leo XIII, now echoed with renewed clarity and urgency by Pope Leo XIV, affirmed that the preservation of Eastern Christian rites is more important than is commonly believed. In a bold and prophetic stance, Leo XIII went so far as to order that any Latin missionary—whether secular or religious—who attempted to draw Eastern Christians into the Latin rite by persuasion or assistance should be removed from his office. This was not merely a disciplinary note; it was a deeply theological statement about the dignity, value, and irreplaceable richness of the Eastern traditions within the universal Church. It was a reminder that unity does not mean uniformity, and that the Catholic Church is truly catholic only when it embraces the full breath of its liturgical, theological, and spiritual traditions.
This concern has found a strong voice in Pope Francis, who has often highlighted the treasure that the Eastern Churches represent, both those in full communion with Rome and those that are not. He has called upon the Dicastery for the Eastern Churches to assist Latin bishops in supporting Eastern Catholics—especially those in the diaspora—so that their living traditions may not only be preserved but flourish. In doing so, he emphasizes that these traditions are not peripheral or optional: they are a gift to the entire Church, a source of renewal, and a mirror reflecting dimensions of the mystery of Christ that the West risks forgetting. As Pope Francis has said, "The Church needs the East," particularly its liturgical depth, mystical theology, and incarnational sense of worship that engages all the senses and the whole person. The presence of Eastern Catholics in the West is not a problem to manage—it is a blessing to embrace.
Yet despite this shared reverence, one glaring issue continues to divide Christians worldwide: the date of Easter. It remains, scandalously, one of the most visible signs of disunity in the Body of Christ. While proclaiming one Lord, one faith, and one baptism, Christians continue to celebrate the Resurrection of Christ—our central and foundational feast—on different days. This contradiction weakens our witness to the world and dulls the prophetic force of our common proclamation that Christ has conquered death. Pope Francis has often lamented this division, describing it not only as unfortunate but as a wound in the heart of the Church. He has spoken publicly in favor of finding a common date, and so has Pope Tawadros II of the Coptic Orthodox Church, who proposed in 2014 to unify the Easter celebration. And yet, despite numerous expressions of goodwill, the division remains.
The Council of Nicaea in 325 already addressed this issue, establishing that Easter should be celebrated on the first Sunday after the first full moon following the spring equinox. This formula was meant to unify Christians and differentiate the feast from the Jewish Passover, while preserving its theological and historical connection to it. For centuries, this rule provided a common framework. Until 1582, all Christians used the Julian calendar to calculate Easter, and so they celebrated it together. But by then, astronomical observations had revealed that the Julian calendar was no longer accurate: the equinox was occurring around March 11 instead of March 21. Pope Gregory XIII, advised by astronomers and scholars inspired by Copernicus, promulgated the Gregorian calendar, which corrected this drift and realigned the Church calendar with the astronomical year.
While the Latin Church adopted the new calendar almost immediately, the Eastern Orthodox Churches—often under Islamic or Ottoman rule and suspicious of Western innovations—did not. The rift in calendar usage began as a practical disagreement but evolved into a theological and ecclesial marker of separation. Today, this legacy remains, with most Orthodox Churches continuing to calculate Easter according to the Julian calendar. This results in two different dates for Easter in most years, with the East and West rarely celebrating the Resurrection together.
Some might argue that this is merely a calendar issue—technical, not theological. But in reality, it cuts much deeper. The divergence reflects centuries of mistrust, wounded pride, and missed opportunities for reconciliation. In a secularized and fragmented world, where Christian faith is increasingly marginalized, such disunity sends a confused message. At a time when Christians face persecution, particularly in the Middle East, the lack of a shared Easter also robs suffering believers of a visible sign of hope and solidarity. The world is watching, and so are our children. What are we teaching them about unity when we cannot even agree on when to proclaim, "Christ is risen"?
The upcoming 1700th anniversary of the Council of Nicaea in 2025 offers a providential opportunity. This anniversary is not merely a chance to commemorate a historical council; it is a summons to action. Rather than prolonging negotiations or seeking complicated compromises, the Latin Church could take a bold step of ecclesial charity: voluntarily adopt the Julian date for Easter as used by the Eastern Catholic Churches. This would not imply theological concession or liturgical submission, but rather a humble act of service. As both Pope Francis and Pope Leo XIV affirm, the Church of Rome exercises a primacy of love—a leadership that serves, not dominates. In this case, service means stepping back in order to walk together. It means saying to our Orthodox brothers and sisters: we desire unity more than convenience, more than tradition, more than control.
Eastern Catholics already celebrate Easter according to the Julian calendar and are fully in communion with the Pope. Their witness demonstrates that full communion does not require liturgical uniformity. In fact, the diversity of rites and calendars within the Catholic Church is one of its greatest strengths. By aligning with the Julian Easter date, the Latin Church would not lose its identity; rather, it would manifest the universality of its mission and the breadth of its heart. It would send a message that unity is not a strategic goal but a theological imperative. And it would embody the principle that "the Church of Rome presides in charity," as Pope Leo XIV has repeatedly emphasized.
Moreover, this would not be a concession to a "less accurate" calendar. Instead, it would be a prophetic act that places communion over calculation. Unity does not require mathematical precision; it requires mutual love, humility, and a willingness to yield for the sake of the other. The exact astronomical timing of Easter is less important than the spiritual reality it proclaims. The Resurrection is not an event to be studied like an eclipse—it is a mystery to be lived in common.
Accepting the Julian Easter date would also open the door to greater theological and spiritual exchange with the Orthodox Churches. It would create a shared space of celebration, dialogue, and witness. Pope Francis has repeatedly urged the Catholic Church to breathe with both lungs—the East and the West. This call is not poetic metaphor; it is spiritual necessity. The East brings to the Church a profound sense of mystery, an emphasis on theosis (divinization), a liturgy that sings the beauty of salvation, and a spirituality marked by penance, silence, and awe. These are not marginal elements; they are central to the renewal of the Church in our time.
The world is in crisis. Secularism grows, division deepens, and the credibility of the Christian message is weakened by internal fragmentation. A unified Easter would not solve all problems, but it would be a radiant sign of hope. It would tell the world that the followers of Christ can overcome centuries of misunderstanding, and that love is stronger than habit. It would remind us that the empty tomb is not the property of one calendar, but the common inheritance of all who believe in the risen Lord.
Let 2025 be the year when the Church acts—not only speaks—in favor of unity. Let the Latin Church, following the lead of Pope Francis and Pope Leo XIV, embrace this gesture of love. Let us serve our brothers in the East not by commanding, but by accompanying. Let us celebrate Easter together—not as a negotiation, but as a gift. And let us, at last, proclaim with one undivided voice, across East and West: Christ is risen—truly, He is risen.
Marco Baratto
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