I do not think that transferring a feast to a Sunday is a reasonable solution. It defeats the whole purpose of the Church calendar and its cycle of feasts and fasts. We should celebrate a feast day on the actual feast day. That is why I strongly favor the Evening Divine Liturgy as a reasonable compromise to meet the situation of Orthodox living in a society in which we are only a small minority. At least a Vesperal Divine Liturgy gives the faithful a chance to hear some of the hymns of the feast.
If we cannot follow the tradition as we have received it due to the need to adapt to different pastoral situations, I think the solution some have suggested in this thread--a Greek style vigil--is the best practice. It anticipates the feast without disrupting the order of services or omitting major services entirely, respects the cycle of feasts and fasts which we agree is important, and allows people the same chance to show up early or late that normal parish schedules offer. But though I've worshiped at and served my share of evening Liturgies, I have at least three reservations about them:
1. In traditions like mine, where we simply serve Vespers and Compline fully and then go into the normal Liturgy, it basically eliminates the morning services from parish life, even if they could theoretically be served the next morning for those who are able to come. In traditions like the Byzantine rite, where there is an order for a combined "Vesperal Liturgy", the same issue is there, except that I've also been told that the morning services would not be able to be served (since the Liturgy has been offered)...in other words, it's not just that the services are omitted, but serving them becomes an impossibility even if you wanted to do them. I don't know how true that is, but it is certainly what informed people have unanimously told me.
Also, even if the pattern for such Vesperal Liturgies is taken from the Typikon, it ignores the fact that, with only one exception, all feasts with a Vesperal Liturgy also have a Liturgy in the morning. The Vesperal Liturgy appears to function as a preparation for the feast, not the celebration of the feast itself.
2. In addition to the hindered liturgical participation, fasting usually causes a problem. Either we tell people to avoid food and drink for the entire day (I've seen this in parishes) or we come up with a minimum that seems to vary from nine hours to three or four (!). Fasting, in turn, often negatively affects people who work during the day, depending on the profession and the make up of the person, making their work day and their participation in the Liturgy more of a struggle than otherwise would be the case. Of course, one doesn't necessarily have to commune at a Vesperal Liturgy, but such a person could just as easily have attended a normal Vespers.
3. For all the talk about the liturgical day beginning the evening before, we generally don't look at our days like that. If I go to Liturgy on the evening of 1 February, I'm not thinking "Today is a feast day", I'm thinking "Tomorrow is a feast day, but I have to go to church tonight because there's no service tomorrow"...and when I wake up on the morning of the 2nd, suddenly it's not really all that special a day. We agree that feasts ideally should be celebrated on their actual days, and not transferred, but while a Vesperal Liturgy technically doesn't violate this principle, I'd say it does for all practical purposes.
But if you're going to allow for Vesperal Liturgies as a reasonable accommodation, then I see no reason why, as a general principle, feasts cannot be transferred to the following Saturday (or, if that's not feasible, Sunday). The major feasts of the Lord and the more important feasts of our Lady probably ought to stay on their actual dates (certainly for feasts like the Ascension, Annunciation, Christmas, Dormition), but the only saints' feast I can think of that should always stay on its date is SS Peter and Paul (because of the fast). Just about everything else could be transferred to the following weekend without major problems, even some feasts of the Lord and of our Lady (e.g. 6 August, 8 and 14 September, 21 November). Perhaps I'm biased because we do that in my tradition for certain feasts, but it doesn't seem to wreak any more havoc than Vesperal Liturgies, and it avoids some of their problems.