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Original Post (Thread Starter)
by Devin1890
With the Covid 19 Pandemic in full bloom, I am jealous of the Orthodox Church's. They will be celebrating Pascha at the start of May 2021 nearly a month later than the Catholic and Protestant communions. Another month allows for greater vaccination and natural infections. Given how quickly the infection is spreading (and unfortunately killing), in combination with vaccinations, we could be back to near normal in terms of Pascha related services this spring. Perhaps it will occur by the start of April anyway but another month would be incredibly helpful.

How hard of a change would it be to change the dates?
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by ajk
Originally Posted by theophan
Christ is in our midst!!


Why not just cancel it? That's the most expedient and the surest for safety. How essential is the annual Pascha observance? Christians, more often than not, do not keep it on the same day anyway.

Good point. Each Sunday is supposed to be a mini Pascha anyway, we missed it this year, and so it might not be all that bad to skip next.

In the Eparchy of Passaic we didn't exactly skip it since all parishes were encouraged by Bishop Kurt to live-stream. At our parish, Patronage in Baltimore, we began live-streaming on Holy and Great Thursday, April 9, 2020, with the Vesper and Divine Liturgy of St. Basil. We have been live-streaming ever since.

Though it is the common view that "Sunday is supposed to be a mini Pascha" in terms of fundamental practice it should be the other way around and gives implicit primacy to the annual feast rather than the more primitive documented practice, the weekly observance. Considering the numerous and spirited debates over the calendar, the more fundamental question is: How necessary is the annual Pascha observance, or any feast for that matter, to the essence of being the Church? We even had a forum on the topic of the harmony of the Typikon -- meaning here basically the temporal and Paschal cycle of feasts etc.-- and the calendars, The liturgical calendars and the Paschal Cycle with the Typikon, taking the Typikon as a given. But what did Jesus actually require of us:

Go preach κηρύξατε (Mar 16:15) keruksate, the kerygma
Go disciple (as a verb) μαθητεύσατε (matheteusate), that is teach, and baptize βαπτίζοντες (baptizontes) (Mat 28:19)
Do this τοῦτο ποιεῖτε (touto poieite) as a remembrance ἀνάμνησιν (anamnesin) (Luk 22:19)

The this is what Jesus had just done: taking bread, a thanksgiving-blessing, breaking and giving, thus the remembering that Jesus commanded we do, and He specifically requests this of Himself: This do, τοῦτο ποιεῖτε -- an imperative, second person plural -- εἰς τὴν ἐμὴν ἀνάμνησιν, into my remembrance. [a literal rendering]

The doing -- the Eucharist, the Divine Liturgy -- as that which constitutes us as Church (see What Actually Constitutes the Church?) is Holy Tradition. I would think, however, that even the association of the Eucharist with the Lord's Day (Sunday), the first day of creation and of the week, the day of the Resurrection and the eschatological "Eighth Day," though most venerable and firmly attested by Scripture (Cf. Acts 2:42-46; 1 Cor 11:17.), is ancient tradition but not Holy Tradition. It and the liturgical cycle, the Typikon, is intrinsic liturgical theology, it is primary theology; it is not the destination but it is the truest road map given us by the Church. I think it is the rhythm (the map) of the annual liturgical feasts that serves to remind us of the essentials; and that justifies all the fuss about the calendar issue and why it is necessary for the churches to address it and resolve it, with theology informing praxis.

And that is why not to cancel Pascha.
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