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Ecumenical Patriarch Christianity Portal Easter, the
Sunday of the Resurrection,
Pascha, or
Resurrection Day, is an important religious
feast in the
Christian liturgical year. It celebrates the
resurrection of Jesus, which Christians believe occurred on the third day after his
crucifixion some time in the period AD 27 to 33.
Easter also refers to the
season of the church year, called
Eastertide or the
Easter Season. Traditionally the Easter Season lasted for the forty days from Easter Day until
Ascension Day but now officially lasts for the fifty days until
Pentecost. The first week of the Easter Season is known as Easter Week or the
Octave of Easter.
Easter is termed a
movable Christian holy day because it is not fixed in relation to the
civil calendar. Easter falls at some point between late March and late April each year (early April to early May in
Eastern Christianity), following the cycle of the moon.
Today many families celebrate Easter in a completely
secular way, as a non-religious holiday.
Easter is linked to the Jewish
Passover not only for much of its symbolism but also for its position in the calendar. The
Last Supper shared by Jesus and his
disciples before his crucifixion is generally thought of as a Passover meal, based on the chronology in the
Gospels. According to the
Catholic Encyclopedia, "In fact, the Jewish feast was taken over into the Christian Easter celebration."
Etymology The English name, "Easter", and the German, "Ostern", derive from the name of a putative
Anglo-Saxon Goddess of the Dawn (thus, of spring, as the dawn of the year) — called
Ēaster, Ēastre, and Ēostre in various dialects of
Old English and Ostara in German.
Jakob Grimm took up the question of Eostre in his Deutsche Mythologie of 1835, noting that Ostara-manoth was etymologically related to Eostur-monath and writing of various landmarks and customs which he believed to be related to a putative goddess he named
Ostara in Germany. Critics suggest that Grimm took Bede's mention of a goddess
Eostre at face value and constructed the parallel goddess Ostara around existing Germanic customs, noting the absence of any direct evidence for a goddess of this name. Amongst other traditions, Grimm attempted to connect the 'Osterhase' (
Easter Bunny) and
Easter Eggs to the putative goddess Ostara/Eostre. He also cites various place names in Germany as being possible evidence of Ostara, but critics observe that the words for 'east' and 'dawn' are similar in their roots, which could mean that these place names simply referred to either of those two things rather than a goddess.
However, the giving of eggs at spring festivals was not restricted to
Germanic peoples and could be found among the
Persians,
Romans,
Jews and the
Armenians. They were a widespread symbol of rebirth and resurrection and thus might have been adopted from any number of sources.
English and German In most Slavic languages, the name for Easter either means "Great Day" or "Great Night". For example,
Wielkanoc and
Velikonoce mean "Great Night" or "Great Nights" in
Polish and
Czech, respectively. Великден (
Velikden', Velykden' ) and Вялікдзень (
Vyalikdzyen' ) mean "The Great Day" in
Bulgarian,
Ukrainian and
Belarusian, respectively. In
Croatian, however, the day's name reflects a particular theological connection: it is called
Uskrs, meaning "Resurrection". In Croatian it is also called
Vazam (
Vzem or
Vuzem in Old Croatian), which is a noun that originated from the
Old Church Slavonic verb
vzeti (now
uzeti in Croatian, meaning "to take"). It also explains the fact that in
Serbian Easter is called
Vaskrs because the letter "v" didn't change into the vowel "u" (as in
uskrs instead of
vskrs), but remained as a consonant to which the vowel "a" was later added. It is also known that long ago it was called
Velja noć (
veliti,
veljati: "to talk",
noć: "night") in Croatian. The verb
krstiti in Croatian means "to baptize", so the words
krštenje (baptizing) and
Uskrs are supposed to derive from Christ's name, from which the word
krst was later formed, now meaning "cross" (nowadays having a synonym,
križ). It is believed that
Cyril and
Methodius, the Greek "holy brothers" who baptized the Slavic people and translated Christian books from
Latin into Old Church Slavonic, invented the word
Uskrs from the word
krsnuti or "enliven". In
Russian, the name of the feast follows the Greek form of
Pascha.
Slavic languages The observance of any non-Jewish special holiday throughout the Christian year is believed by some to be an innovation postdating the
Early Church. The ecclesiastical historian
Socrates Scholasticus (b. 380) attributes the observance of Easter by the church to the perpetuation of local custom, "just as many other customs have been established," stating that neither
Jesus nor his
Apostles enjoined the keeping of this or any other festival. However, when read in context, this is not a rejection or denigration of the celebration—which, given its currency in Scholasticus' time would be surprising—but is merely part of a defense of the diverse methods for computing its date. Indeed, although he describes the details of the Easter celebration as deriving from local custom, he insists the feast itself is universally observed.
Easter in the early Church See also: Quartodecimanism, Easter controversy, and Passover (Christian holiday) Very early in the life of the Church, it was accepted that the
Lord's Supper was a practice of the
disciples and an undisputed tradition. A dispute arose concerned the date on which Pascha (Easter) should be celebrated.
In the end, the celebration of Pascha (Easter) on Sunday was not formally settled until the
First Council of Nicaea in 325 (
see below), although by that time the Roman position had spread to most churches.
Easter controversy Easter and the holidays that are related to it are
moveable feasts, in that they do not fall on a fixed date in the
Gregorian or
Julian calendars (both of which follow the cycle of the sun and the seasons). Instead, the date for Easter is determined on a
lunisolar calendar, as is the
Jewish Calendar.
In Western Christianity, Easter always falls on a Sunday from
March 22 to
April 25 inclusive.
The Council of Nicaea, however, did not declare the Alexandrian or Roman calculations as normative. Instead, the council gave the
Bishop of Alexandria the privilege of announcing annually the date of Christian Passover to the
Roman curia. Although the synod undertook the regulation of the dating of Christian Passover, it contented itself with communicating its decision to the different dioceses, instead of establishing a canon. Its exact words were not preserved, but from scattered notices the council ruled:
It took awhile for the Alexandrian rules to be adopted throughout Christian Europe. The Church of Rome continued to use an 84-year
lunisolar calendar cycle from the late third century until 457. The Church of Rome continued to use its own methods until the 6th century, when it may have adopted the Alexandrian method as converted into the
Julian calendar by
Dionysius Exiguus (certain proof of this does not exist until the
ninth century). Early Christians in Britain and Ireland also used a late Roman 84-year
third century cycle until the
Synod of Whitby in 664, when they adopted the Alexandrian method. Churches in western continental Europe used a late Roman method until the late 8th century during the reign of
Charlemagne, when they finally adopted the Alexandrian method. However, with the adoption of the
Gregorian calendar by the
Catholic Church in 1582 and the continuing use of the
Julian calendar by Eastern Orthodox churches, the date on which Easter is celebrated again deviated.
The rule has since the Middle Ages been phrased as
Easter is observed on the Sunday after the first full moon on or after the day of the vernal equinox. However, this does not reflect the actual ecclesiastical rules precisely. The reason for this is that the full moon involved (called the
Paschal full moon) is not an astronomical full moon, but an
ecclesiastical moon. The difference is that the astronomical vernal equinox is a natural astronomical phenomenon, while the
ecclesiastical vernal equinox is a fixed
March 21. Easter is determined from tables which determine Easter based on the ecclesiastical rules described above, which approximate the astronomical full moon.
In applying the ecclesiastical rules, the various Christian Churches use
21 March as their starting point from which they find the next full moon, etc. However because
Eastern Orthodox and
Oriental Orthodox Churches use the Julian Calendar as their starting point, while
Western Christianity uses the Gregorian Calendar, the end point, the date for Easter, may diverge. (see table)
Main article: Computus Date of Easter See also: Reform of the date of Easter At a summit in
Aleppo,
Syria, in 1997, the
World Council of Churches proposed a reform in the calculation of Easter which would have replaced an equation-based method of calculating Easter with direct astronomical observation; this would have side-stepped the calendar issue and eliminated the difference in date between the Eastern and Western churches. The reform was proposed for implementation starting in 2001, but it was not ultimately adopted by any member body.
A few clergymen of various denominations have advanced the notion of disregarding the moon altogether in determining the date of Easter; proposals include always observing the feast on the second Sunday in April, or always having seven Sundays between the
Epiphany and
Ash Wednesday, producing the same result except that in leap years Easter could fall on
April 7. These suggestions have yet to attract significant support, and their adoption in the future is considered unlikely.
In the
United Kingdom, the
Easter Act of 1928 set out legislation to allow the date of Easter to be fixed as the first Sunday after the second Saturday in April. However, the legislation has not been implemented, although it remains on the Statute book and could be implemented subject to approval by the various Christian churches. See
Hansard Reform of the date of Easter Advent Christmastide Epiphany Lent Easter Triduum Easter season Feast of the Ascension Pentecost Ordinary Time Feast of Cross Nativity Fast Nativity Theophany Great Lent Pascha Pentecost Transfiguration Dormition Protection Position in the church year In Western Christianity, Easter marks the end of the forty days of
Lent, a period of fasting and penitence in preparation for Easter which begins on
Ash Wednesday.
The week before Easter is very special in the Christian tradition. The Sunday before Easter is
Palm Sunday and the last three days before Easter are
Maundy Thursday or Holy Thursday,
Good Friday and
Holy Saturday (sometimes referred to as Silent Saturday). Palm Sunday, Maundy Thursday and Good Friday respectively commemorate Jesus' entry in Jerusalem, the
Last Supper and the
Crucifixion. Holy Thursday, Good Friday, and Holy Saturday are sometimes referred to as the
Easter Triduum (
Latin for "Three Days"). In some countries, Easter lasts two days, with the second called "
Easter Monday." The week beginning with Easter Sunday is called
Easter Week or the Octave of Easter, and each day is prefaced with "Easter," e.g. Easter Monday, Easter Tuesday, etc.
Easter Saturday is therefore the Saturday
after Easter Sunday. The day before Easter is properly called Holy Saturday. Many churches start celebrating Easter late in the evening of Holy Saturday at a service called the
Easter Vigil.
Eastertide, the season of Easter, begins on Easter Sunday and lasts until the day of
Pentecost, seven weeks later.
Western Christianity In Eastern Christianity, preparations begin with
Great Lent. Following the fifth Sunday of Great Lent is Palm Week, which ends with
Lazarus Saturday. Lazarus Saturday officially brings Great Lent to a close, although the fast continues for the following week. After Lazarus Saturday comes Palm Sunday,
Holy Week, and finally Easter itself, or Pascha (Πάσχα), and the fast is broken immediately after the Divine Liturgy. Easter is immediately followed by
Bright Week, during which there is no fasting, even on Wednesday and Friday.
The Paschal Service consists of Paschal Matins, Hours, and Liturgy, which traditionally begins at midnight of Pascha morning. Placing the Paschal Divine Liturgy at midnight guarantees that no Divine Liturgy will come earlier in the morning, ensuring its place as the pre-eminent "Feast of Feasts" in the
liturgical year.
Eastern Christianity Religious observation of Easter The Easter festival is kept in many different ways among
Western Christians. The traditional,
liturgical observation of Easter, as practised among
Roman Catholics and some
Lutherans and
Anglicans begins on the night of
Holy Saturday with the
Easter Vigil. This, the most important liturgy of the year, begins in total darkness with the blessing of the Easter fire, the lighting of the large
Paschal candle (symbolic of the Risen Christ) and the chanting of the
Exsultet or Easter Proclamation attributed to Saint
Ambrose of Milan. After this service of light, a number of readings from the
Old Testament are read; these tell the stories of
creation, the sacrifice of
Isaac, the crossing of the
Red Sea, and the foretold coming of the
Messiah. This part of the service climaxes with the singing of the
Gloria and the
Alleluia and the proclamation of the
Gospel of the
resurrection. A
sermon may be preached after the gospel. Then the focus moves from the
lectern to the
font. Anciently, Easter was considered the most perfect time to receive
baptism, and this practice is alive in
Roman Catholicism, as it is the time when new members are initiated into the Church, and it is being revived in some other circles. Whether there are baptisms at this point or not, it is traditional for the congregation to renew the vows of their baptismal faith. This act is often sealed by the sprinkling of the congregation with
holy water from the font. The Catholic
sacrament of
Confirmation is also celebrated at the Vigil. The Easter Vigil concludes with the celebration of the
Eucharist (or 'Holy Communion'). Certain variations in the Easter Vigil exist: Some churches read the Old Testament lessons before the procession of the Paschal candle, and then read the gospel immediately after the Exsultet. Some churches prefer to keep this vigil very early on the Sunday morning instead of the Saturday night, particularly
Protestant churches, to reflect the gospel account of the women coming to the tomb at dawn on the first day of the week. These services are known as the
Sunrise service and often occur in outdoor setting such as the church's yard or a nearby park. The first recorded "Sunrise Service" took place in 1732 among the Single Brethren in the
MoravianCongregation at
Herrnhut,
Saxony, in what is now Germany. Following an all-night vigil they went before dawn to the town graveyard,
God's Acre, on the hill above the town, to celebrate the Resurrection among the graves of the departed. This service was repeated the following year by the whole congregation and subsequently spread with the Moravian Missionaries around the world. The most famous "Moravian Sunrise Service" is in the Moravian Settlement
Old Salem in
Winston-Salem,
North Carolina. The beautiful setting of the Graveyard,
God's Acre, the music of the Brass Choir numbering 500 pieces, and the simplicity of the service attract thousands of visitors each year and has earned for Winston-Salem the soubriquet "the Easter City."
Additional celebrations are usually offered on Easter Sunday itself. Typically these services follow the usual order of Sunday services in a congregation, but also typically incorporate more highly festive elements. The music of the service, in particular, often displays a highly festive tone; the incorporation of brass instruments (trumpets, etc.) to supplement a congregation's usual instrumentation is common. Often a congregation's worship space is decorated with special banners and flowers (such as
Easter lilies).
In predominantly Roman Catholic
Philippines, the morning of Easter (known in the national language as "Pasko ng Muling Pagkabuhay" or the Pasch of the Resurrection) is marked with joyous celebration, the first being the dawn "Salubong," wherein large statues of Jesus and Mary are brought together to meet, imagining the first reunion of Jesus and his mother Mary after Jesus' Resurrection. This is followed by the joyous Easter Mass.
In Polish culture, The Rezurekcja (Resurrection Procession) is the joyous Easter morning Mass at daybreak when church bells ring out and explosions resound to commemorate Christ rising from the dead. Before the Mass begins at dawn, a festive procession with the Blessed Sacrament carried beneath a canopy encircles the church. As church bells ring out, handbells are vigorously shaken by altar boys, the air is filled with incense and the faithful raise their voices heavenward in a triumphant rendering of age-old Easter hymns. After the Blessed Sacrament is carried around the church and Adoration is complete, the Easter Mass begins.
Western Christianity Easter is the fundamental and most important festival of the
Eastern and
Oriental Orthodox. Every other religious festival on their calendars, including
Christmas, is secondary in importance to the celebration of the Resurrection of Jesus Christ. This is reflected rich Easter-connected customs in the cultures of countries that are traditionally Orthodox Christian majority.
Eastern Catholics have similar emphasis in their calendars, and many of their liturgical customs are very similar.
This is not to say that Christmas and other elements of the Christian liturgical calendar are ignored. Instead, these events are all seen as necessary but
preliminary to the full climax of the Resurrection, in which all that has come before reaches fulfilment and fruition. Pascha (Easter) is the primary act that fulfils the purpose of Christ's ministry on earth—to defeat death by dying and to purify and exalt humanity by voluntarily assuming and overcoming human frailty. This is succinctly summarized by the
Paschal troparion, sung repeatedly during Pascha until the
Apodosis of Pascha, which is the day before
Ascension:
Christ is risen from the dead,
Trampling down death by death,
And upon those in the tombs
Bestowing life!
Celebration of the holiday begins with the "anti-celebration" of
Great Lent. In addition to fasting, almsgiving, and prayer, Orthodox cut down on all entertainment and non-essential activity, gradually eliminating them until
Great and Holy Friday. Traditionally, on the evening of
Great and Holy Saturday, the Midnight Office is celebrated shortly after 11:00 pm. At its completion all light in the church building is extinguished. A new flame is struck in the altar, or the priest lights his candle from a perpetual lamp kept burning there, and he then lights candles held by deacons or other assistants, who then go to light candles held by the congregation. Then the priest and congregation process around the church building, holding lit candles, re-entering ideally at the stroke of midnight, whereupon
Matins begins immediately followed by the Paschal
Hours and then the
Divine Liturgy. Immediately after the Liturgy it is customary for the congregation to share a meal, essentially an
agape dinner (albeit at 2:00 a.m. or later!).
The day after, Easter Sunday proper, there is no liturgy, since the liturgy for that day has already been celebrated. Instead, in the afternoon, it is often traditional to hold "Agape vespers." In this service, it has become customary during the last few centuries for the priest and members of the congregation to read a portion of the
Gospel of John (20:19–25 or 19–31) in as many languages as they can manage.
For the remainder of the week (known as "Bright Week"), all fasting is prohibited, and the customary greeting is "Christ is risen!," to be responded with "Truly He is risen!"
See also: Pascha greeting Eastern Christianity As with many other Christian dates, the celebration of Easter extends beyond the church. Since its origins, it has been a time of celebration and feasting. Today it is commercially important, seeing wide sales of
greeting cards and confectionery such as chocolate
Easter eggs, marshmallow bunnies,
Peeps, and
jelly beans.
Despite the religious preeminence of Easter, in many traditionally Catholic or Protestant countries
Christmas is now a more prominent event in the calendar year, being unrivaled as a festive season, commercial opportunity, and time of family gathering — even for those of no or only nominal faith. Easter's relatively modest secular observances place it a distant second or third among the less religiously inclined where Christmas is so prominent.
Non-religious Easter traditions Throughout North America, Australia and parts of the UK, the Easter holiday has been partially secularized, so that some families participate only in the attendant revelry, central to which is decorating
Easter eggs on Saturday evening and hunting for them Sunday morning, by which time they have been mysteriously hidden all over the house and garden. According to the children's stories, the eggs were hidden overnight and other treats delivered by the
Easter Bunny in an Easter basket which children find waiting for them when they wake up. The Easter Bunny's motives for doing this are seldom clarified. Many families in America will attend
Sunday Mass or services in the morning and then participate in a feast or party in the afternoon. In the UK, the tradition has boiled down to simply exchanging chocolate eggs on the Sunday, and possibly having an Easter meal, although in the north west of England, the tradition of rolling decorated eggs down steep hills is still adhered to. It is also traditional to have
hot cross buns.
Australia, Canada, the United States, and parts of UK Belgium shares the same traditions as North America but sometimes it's said that the Bells of Rome bring the Easter Eggs together with the Easter Bunny. The story goes that the bells of every church leave for Rome on Saturday which is called "Stille Zaterdag" which means "Silent Saturday" in Dutch. So because the bells are in Rome, the bells don't ring anywhere.
Belgium In
Norway, in addition to
cross-country skiing in the mountains and painting eggs for decorating, a contemporary tradition is to solve murder mysteries at Easter. All the major television channels show crime and detective stories (such as
Agatha Christie's Poirot), magazines print stories where the readers can try to figure out who did it, and many new books are published. Even the milk cartons change to have murder stories on their sides. Another tradition is
Yahtzee games.
In
Finland,
Sweden and
Denmark, traditions include egg painting and small children dressed as witches collecting candy door-to-door, in exchange for decorated
pussy willows. This is a result of the mixing of an old Orthodox tradition (blessing houses with willow branches) and the Scandinavian Easter witch tradition. Brightly coloured feathers and little decorations are also attached to birch branches in a vase. For lunch/dinner on
Holy Saturday, families traditionally feast on a
smörgåsbord of herring, salmon, potatoes, eggs and other kinds of food. In Finland, the Lutheran majority enjoys
mämmi as another traditional Easter treat, while the Orthodox minority's traditions include eating pasha instead.
Scandinavia In the eastern part of the Netherlands (Twente and Achterhoek), Easter Fires (in Dutch: "Paasvuur") are lit on Easter Day at sunset. Easter Fires also take place on the same day in large portions of Northern Germany ("Osterfeuer").
Central Europe Easter controversies Easter traditions deemed "pagan" by some Reformation leaders, along with Christmas celebrations, were among the first casualties of some areas of the Protestant Reformation. Other Reformation Churches, such as the Lutheran and Anglican, retained a very full observance of the Church Year. In Lutheran Churches, not only were the days of Holy Week observed, but also Christmas, Easter, and Pentecost were observed with three day festivals, including the day itself and the two following. Among the other Reformation traditions, things were a bit different. These holidays were eventually restored (though Christmas only became a legal holiday in Scotland in 1967, after the Church of Scotland finally relaxed its objections). Some Christians (usually, but not always
fundamentalists), however, continue to reject the celebration of Easter (and, often, of Christmas), because they believe them to be irrevocably tainted with
paganism and
idolatry. Their rejection of these traditions is based partly on their interpretation of 2 Corinthians 6:14-16.
This is also the view of
Jehovah's Witnesses, who instead observe a yearly commemorative service of the
Last Supper and subsequent death of Christ on the evening of 14 Nisan, as they calculate it derived from the lunar
Hebrew Calendar. It is commonly referred to, in short, by many Witnesses as simply "The Memorial." Jehovah's Witnesses believe that such verses as Luke 22:19-20 constitute a commandment to remember the death of Christ, and they do so on a yearly basis just as Passover is celebrated yearly by the Jews.
Some groups feel that Easter (or, as they prefer to call it, "Resurrection Sunday" or "Resurrection Day") is properly regarded with great joy: not marking the day itself, but remembering and rejoicing in the event it commemorates—the miracle of Christ's resurrection. In this spirit, these Christians teach that each day and all Sabbaths should be kept holy, in Christ's teachings.
Other groups, such as the
Sabbatarian Church of God celebrate a
Christian Passover that lacks most of the practices or symbols associated with Western Easter and retains more of the presumed features of the Passover observed by Jesus Christ at the Last Supper.
Christian denominations and organizations that do not observe Easter Some suggest an etymological relationship between
Eostre and the
Babylonian goddess
Ishtar (variant spelling: Eshtar) and the possibility that aspects of an ancient festival accompanied the name, claiming that the worship of
Bel and
Astarte was anciently introduced into
Britain, and that the
hot cross buns of Good Friday and dyed eggs of Easter Sunday figured in the Chaldean rites just as they allegedly do now.
Easter alleged a Babylonian festival Main article: Easter/Good Friday controversy In modern-day
United States and other
Western countries, there have been instances whereas public mention of Easter and
Good Friday have been replaced with
euphemistic terminology (such as renaming "Easter break", the week off given by many schools around Eastertime, as "Spring break") so as to not offend non-Christians, or to enforce a
separation of church and state.
Modern avoidance controversy Traditions Calculator for the date of Festivals (Anglican) A simple method for determining the date of Easter for all years 326 to 4099 A.D.
Paschal Calculator (Eastern Orthodox) Orthodox Calculator
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