Easter is the feast of the Resurrection of Jesus Christ from the dead — the oldest, highest, and most central celebration of the Christian year. Every other movable feast and fast is calculated from it; every Sunday is a weekly Easter. The date is determined by the Paschal computation established at the Council of Nicaea (325): Easter falls on the first Sunday after the first full moon on or after the vernal equinox (March 21), placing it between March 22 and April 25. The earliest Christians appear to have observed an annual Pascha from a very early period, though the precise origins are debated. The Quartodeciman controversy of the second century — whether to celebrate the Pascha on Nisan 14 (regardless of the day of the week) or always on a Sunday — attests that the observance was already widespread and deeply important by the mid-100s. Polycarp of Smyrna reportedly discussed the matter with Anicetus of Rome around 155 (Eusebius, HE 5.24), and the issue was sharp enough to prompt Victor of Rome to threaten excommunication of the Asian churches, a threat moderated by Irenaeus's famous appeal for peace. The Nicene resolution in favor of the Sunday observance became universal in the mainstream Church, though some groups maintained the Quartodeciman practice for centuries. The Great Vigil of Easter is among the most ancient liturgies in Christianity, with roots traceable to at least the third century (Apostolic Tradition). By the fourth century, Egeria describes an elaborate Jerusalem vigil with baptisms, and Augustine attests a similar pattern in North Africa.

The Great Vigil, which the BCP 2019 describes as 'the first liturgy of Easter Day,' begins in darkness. The Paschal Candle is lit from new fire — a symbol of Christ as the light of the world entering the darkness of the tomb. The Exsultet, the great hymn of praise to the Paschal Candle, is among the most magnificent pieces of Christian hymnody, attested from at least the fourth century (Ambrose may have composed an early version). The vigil readings trace salvation history from creation through the Exodus to the prophets, building to the proclamation of the Resurrection Gospel. Historically, the Vigil was the primary occasion for baptism — new Christians dying and rising with Christ through the waters, emerging to receive their first Eucharist on the night of the Resurrection. The BCP 2019 provides for baptism or renewal of baptismal vows at the Vigil. The Easter morning liturgy opens with the Paschal greeting: 'Alleluia! Christ is risen! / The Lord is risen indeed! Alleluia!' — a form attested across virtually every Christian tradition. The fifty days of Eastertide that follow (through Pentecost) are treated as a single unbroken feast — no fasting, no kneeling for prayer, Alleluias throughout. Easter eggs, the custom of which is documented from at least the thirteenth century, symbolize the sealed tomb and new life breaking forth. Easter is not a day but a season.

George Augustus Selwyn was born on April 5, 1809, in Hampton, Surrey, England, son of William Wood Selwyn and Jane Cocks. He was educated at Eton College and Cambridge University (King's College), where he excelled in classics and mathematics. He was ordained deacon in 1833 and priest in 1834. His early ministry included a curacy at Windsor and then chaplaincy to the Bishop of Lichfield, where he attracted notice for his pastoral gifts and intellectual ability.

In 1841, at age 32, Selwyn was appointed by the Archbishop of Canterbury as the first Bishop of New Zealand—a position of immense difficulty and opportunity. New Zealand was a frontier territory with scattered European settlements and Māori populations who had recently made contact with European civilization. The Church had no established infrastructure. Selwyn arrived in January 1842 and immediately began the work of establishing parishes, training clergy, and building institutions.

Selwyn's distinctive approach was to learn Te Reo Māori (the Māori language) fluently and to spend extended periods traveling throughout the North and South Islands, visiting remote settlements, ordaining clergy, confirming believers, and understanding the needs of both European and Māori communities. He was a man of robust physical health and intellectual vigor who saw no reason to separate episcopal authority from pastoral presence. Contemporary accounts describe him tramping through forests, traveling by canoe, and sharing the hardships of frontier life alongside his clergy and people.

Between 1842 and 1868, Selwyn established the diocesan infrastructure: he ordained scores of priests (many trained initially through informal apprenticeship, later through a theological college), established schools including boarding academies, conducted visitations to every corner of the diocese, and created administrative structures that allowed the Church to grow sustainably. He advocated strongly for Māori education and ordination, supporting Māori priests and leaders—a position that was progressive for the 1840s-1860s, though the full story cannot be told apart from the pressures and complexities of the colonial era in which he worked.

In 1847-1848, Selwyn made a visitation to the South Seas beyond New Zealand, observing missionary work in Fiji, Samoa, and other islands. This experience led him to envision a more coordinated missionary strategy for the entire South Pacific. In the 1850s and 1860s, he extended episcopal oversight to include Melanesia (the New Hebrides, Solomon Islands, and adjacent territories), traveling extensively and founding what became the Melanesian Mission—a structured missionary endeavor with ordained clergy, schools, and sustainable local leadership.

The Melanesian Mission was marked by both missionary zeal and, importantly, respect for indigenous cultures. Selwyn learned languages, studied tribal customs, and insisted on training indigenous clergy rather than merely importing English clergy. This philosophy produced leaders like the Fijian priest and educator Frederic Colenso (and his associates), who sustained the mission's work after Selwyn's departure.

In 1868, at age 59, Selwyn relinquished the bishopric of New Zealand after 27 years and accepted appointment as Bishop of Lichfield (a major English cathedral see), where he remained until his death in 1878. His translation to England was partly due to his advancing age and partly because the New Zealand church had grown sufficiently to require different episcopal leadership; his choice to move rather than remain in place was characteristic of his obedience to the broader church's needs.

At Lichfield, Selwyn continued to exercise pastoral care, undertook visitations, and published theological writings. He remained engaged with the Melanesian Mission's work and was consulted on missionary strategy. He died on April 11, 1878, at age 69, having devoted his adult life to establishing Anglican Christianity in the South Pacific and preparing indigenous leadership to sustain it.

George Augustus Selwyn is venerated in the Anglican tradition as a model of the missionary episcopate and as a prophetic figure in the history of Anglican mission in the South Pacific. His tradition is documented through: (1) The Diocese of Auckland and other New Zealand dioceses descend directly from his foundation and continue to cite his vision of pastoral presence and indigenous clergy development; (2) The Melanesian Mission continued for generations after his death, producing a sustained tradition of Anglican missionary work and local leadership in Fiji, Solomon Islands, and beyond; (3) New Zealand Anglicanism explicitly honors him as its founder and first bishop—he is central to the church's self-identity; (4) Contemporary accounts by fellow missionaries (Tucker, Patteson, Colenso, and others) preserved his memory; (5) He appears consistently in histories of Pacific mission and Anglican expansion; (6) His linguistic and cultural respect for Māori and Melanesian peoples has made him a figure of growing significance in postcolonial Anglican theology and mission studies. Within the Church, parishes in New Zealand and the Pacific regularly invoke him as patron; diocesan liturgies commemorate him; and missionary organizations cite his model.