Easter, principal festival of the Christian church, which celebrates the Resurrection of Jesus Christ on the third day after his Crucifixion. The earliest recorded observance of an Easter celebration comes from the 2nd century, though the commemoration of Jesus’ Resurrection probably occurred earlier.
The English word Easter, which parallels the German word Ostern, is of uncertain origin. One view, expounded by the Venerable Bede in the 8th century, was that it derived from Eostre, or Eostrae, an Anglo-Saxon goddess possibly associated with spring and fertility. (In the modern era the connection between Eostre and spring has been disputed; she may have been a local protective deity rather than a fertility figure.) This view presumes—as does the view associating the origin of Christmas on December 25 with pagan celebrations of the winter solstice—that Christians appropriated pagan names and holidays for their highest festivals. Given the determination with which Christians combated all forms of paganism (the belief in multiple deities), this appears a rather dubious presumption. There is now widespread consensus that the word derives from the Christian designation of Easter week as in albis, a Latin phrase that was understood as the plural of alba (“dawn”) and became eostarum in Old High German, the precursor of the modern German and English term. The Latin and Greek Pascha (“Passover”) provides the root for Pâques, the French word for Easter.
The date of Easter
Fixing the date on which the Resurrection of Jesus was to be observed and celebrated triggered a major controversy in early Christianity in which an Eastern and a Western position can be distinguished. The dispute, known as the Paschal controversies, was not definitively resolved until the 8th century. In Asia Minor, Christians observed the day of the Crucifixion on the same day that Jews celebrated the Passover offering—that is, on the 14th day of the first full moon of spring, 14 Nisan (see Jewish calendar). The Resurrection, then, was observed two days later, on 16 Nisan, regardless of the day of the week. In the West the Resurrection of Jesus was celebrated on the first day of the week, Sunday, when Jesus had risen from the dead. Consequently, Easter was always celebrated on the first Sunday after the 14th day of the month of Nisan. Increasingly, the churches opted for the Sunday celebration, and the Quartodecimans (“14th day” proponents) remained a minority. The Council of Nicaea in 325 decreed that Easter should be observed on the first Sunday following the first full moon after the spring equinox (March 21). Easter, therefore, can fall on any Sunday between March 22 and April 25.
Eastern Orthodox churches use a slightly different calculation based on the Julian rather than the Gregorian calendar (which is 13 days ahead of the former), with the result that the Orthodox Easter celebration usually occurs later than that celebrated by Protestants and Roman Catholics. Moreover, the Orthodox tradition prohibits Easter from being celebrated before or at the same time as Passover.
In the 20th century several attempts were made to arrive at a fixed date for Easter, with the Sunday following the second Saturday in April specifically proposed. While this proposal and others had many supporters, none came to fruition. Renewed interest in a fixed date arose in the early 21st century, resulting from discussions involving the leaders of Eastern Orthodox, Syriac Orthodox, Coptic, Anglican, and Roman Catholic churches, but formal agreement on such a date remained elusive.
Liturgical observances
In the Christian calendar, Easter follows Lent, the period of 40 days (not counting Sundays) before Easter, which traditionally is observed by acts of penance and fasting. Easter is immediately preceded by Holy Week, which includes Maundy Thursday, the commemoration of Jesus’ Last Supper with his disciples; Good Friday, the day of his Crucifixion; and Holy Saturday, the transition between Crucifixion and Resurrection. Liturgically, Easter comes after the Great Vigil, which was originally observed sometime between sunset on Easter Saturday and sunrise on Easter Sunday. Later it would be celebrated in Western churches on Saturday evening, then on Saturday afternoon, and finally on Sunday morning. In 1955 the Roman Catholic Church set the time for the vigil at 10 PM, which allowed for the Easter mass to be celebrated after midnight. In the Orthodox traditions the vigil continues to be an important liturgical event, while in Protestant churches it is little known.
By the 4th century the Easter vigil was well established in various liturgical expressions. It was characterized by a spirit of joyful anticipation of the Resurrection and—because of the belief that Jesus’ Second Coming would occur on Easter—the return of Jesus. In the Roman Catholic tradition the vigil has four parts: the celebration of lights focused on the Paschal candle; the service of lessons called the prophecies; the administration of the sacraments of baptism and confirmation to adult converts; and the Easter mass. The use of the Paschal candle, to denote the appearance of light out of darkness through the Resurrection, was first recorded in the year 384; by the 10th century it had gained general usage. The prominence of baptism at Easter goes back to early Christianity, probably the 4th century, when baptism was administered only once a year, at Easter. In the Roman Catholic service the priest blesses the water to be used in the forthcoming year for baptism, with the faithful taking some of that water with them to receive protection from vicissitudes. Lutheran and Anglican churches use variations of this vigil service.
Easter customs
Easter, like Christmas, has accumulated a great many traditions, some of which have little to do with the Christian celebration of the Resurrection but derive from folk customs. The custom of the Easter lamb appropriates both the appellation used for Jesus in Scripture (“behold the lamb of God which takes away the sins of the world,” John 1:29) and the lamb’s role as a sacrificial animal in ancient Israel. In antiquity Christians placed lamb meat under the altar, had it blessed, and then ate it on Easter. Since the 12th century the Lenten fast has ended on Easter with meals including eggs, ham, cheeses, bread, and sweets that have been blessed for the occasion.
Easter egg
The use of painted and decorated Easter eggs was first recorded in the 13th century. The church prohibited the eating of eggs during Holy Week, but chickens continued to lay eggs during that week, and the notion of specially identifying those as “Holy Week” eggs brought about their decoration. The egg itself became a symbol of the Resurrection. Just as Jesus rose from the tomb, the egg symbolizes new life emerging from the eggshell. In the Orthodox tradition eggs are painted red to symbolize the blood Jesus shed on the cross.
The custom of associating a rabbit or bunny with Easter arose in Protestant areas in Europe in the 17th century but did not become common until the 19th century. The Easter rabbit, or Easter bunny, is said to lay Easter eggs as well as decorate and hide them. In the United States the Easter bunny also leaves children baskets with toys and candies on Easter morning, a tradition enjoyed by non-religious families and Christians alike. The practice has been seen as a manifestation of the Protestant rejection of Catholic Easter customs. In some European countries, however, other animals—in Switzerland the cuckoo, in Westphalia the fox—brought the Easter eggs.
Easter egg hunts are popular among children in the United States. Modern egg hunts often involve real and plastic eggs, the latter being filled with candies or small toys. Sometimes one or more “prize eggs” are hidden, which earn a treat-filled basket or other prize for the finder. First lady Lucy Hayes, the wife of Pres. Rutherford B. Hayes, is often credited with sponsoring the first annual Easter egg roll (an event where children and their parents were invited to roll their eggs on the Monday following Easter) on the White House lawn, in 1878. That year the event was moved to the White House from the grounds of the U.S. Capitol Building, where large numbers of children had gathered beginning in the early 1870s to roll their eggs and play on Easter Monday. Members of Congress were dismayed by the large crowds on Capitol Hill and feared that the foot traffic was damaging the grounds. By 1876 Congress and Pres. Ulysses S. Grant passed a law that forbade the practice of egg rolling on Capitol Hill. Some historical records note that the Hayes first opened the White House lawn to egg rolling festivities the following year, in 1877, after a young boy asked President Hayes directly for permission to use the space.
Christianity, major religion stemming from the life, teachings, and death of Jesus of Nazareth (the Christ, or the Anointed One of God) in the 1st century CE. It has become the largest of the world’s religions and, geographically, the most widely diffused of all faiths. It has a constituency of more than two billion believers. Its largest groups are the Roman Catholic Church, the Eastern Orthodox churches, and the Protestant churches. The Oriental Orthodox churches constitute one of the oldest branches of the tradition but had been out of contact with Western Christianity and Eastern Orthodoxy from the middle of the 5th century until the late 20th century because of a dispute over Christology (the doctrine of Jesus Christ’s nature and significance). Significant movements within the broader Christian world and sometimes transcending denominational boundaries are Pentecostalism, Charismatic Christianity, Evangelicalism, and fundamentalism. In addition, there are numerous independent churches throughout the world. See also Anglicanism; Baptist; Calvinism; Congregationalism; Evangelical church; Lutheranism; Oriental Orthodoxy; presbyterian; Reformed and Presbyterian churches.
The church and its history
At its most basic, Christianity is the faith tradition that focuses on the figure of Jesus Christ. In this context, faith refers both to the believers’ act of trust and to the content of their faith. As a tradition, Christianity is more than a system of religious belief. It also has generated a culture, a set of ideas and ways of life, practices, and artifacts that have been handed down from generation to generation since Jesus first became the object of faith. Christianity is thus both a living tradition of faith and the culture that the faith leaves behind. The agent of Christianity is the church, the community of people who make up the body of believers.
To say that Christianity “focuses” on Jesus Christ is to say that somehow it brings together its beliefs and practices and other traditions in reference to a historical figure. Few Christians, however, would be content to keep this reference merely historical. Although their faith tradition is historical—i.e., they believe that transactions with the divine do not occur in the realm of timeless ideas but among ordinary humans through the ages—the vast majority of Christians focus their faith in Jesus Christ as someone who is also a present reality. They may include many other references in their tradition and thus may speak of “God” and “human nature” or of the “church” and the “world,” but they would not be called Christian if they did not bring their attentions first and last to Jesus Christ.
While there is something simple about this focus on Jesus as the central figure, there is also something very complicated. That complexity is revealed by the thousands of separate churches, sects, and denominations that make up the modern Christian tradition. To project these separate bodies against the background of their development in the nations of the world is to suggest the bewildering variety. To picture people expressing their adherence to that tradition in their prayer life and church-building, in their quiet worship or their strenuous efforts to change the world, is to suggest even more of the variety.
Given such complexity, it is natural that throughout Christian history both those in the tradition and those surrounding it have made attempts at simplification. Two ways to do this have been to concentrate on the “essence” of the faith, and thus on the ideas that are integral to it, or to be concerned with the “identity” of the tradition, and thus on the boundaries of its historical experience.
Modern scholars have located the focus of this faith tradition in the context of monotheistic religions. Christianity addresses the historical figure of Jesus Christ against the background of, and while seeking to remain faithful to, the experience of one God. It has consistently rejected polytheism and atheism.
A second element of the faith tradition of Christianity, with rare exceptions, is a plan of salvation or redemption. That is to say, the believers in the church picture themselves as in a plight from which they need rescue. For whatever reason, they have been distanced from God and need to be saved. Christianity is based on a particular experience or scheme directed to the act of saving—that is, of bringing or “buying back,” which is part of what redemption means, these creatures of God to their source in God. The agent of that redemption is Jesus Christ.
It is possible that through the centuries the vast majority of believers have not used the term essence to describe the central focus of their faith. The term is itself of Greek origin and thus represents only one part of the tradition, one element in the terms that have gone into making up Christianity. Essence refers to those qualities that give something its identity and are at the centre of what makes that thing different from everything else. To Greek philosophers it meant something intrinsic to and inherent in a thing or category of things, which gave it its character and thus separated it from everything of different character. Thus, Jesus Christ belongs to the essential character of Christianity and gives it a unique identity.
If most people are not concerned with defining the essence of Christianity, in practice they must come to terms with what the word essence implies. Whether they are engaged in being saved or redeemed on the one hand, or thinking and speaking about that redemption, its agent, and its meaning on the other, they are concentrating on the essence of their experience. Those who have concentrated from within the faith tradition have also helped to give it its identity. It is not possible to speak of the essence of a historical tradition without referring to how its ideal qualities have been discussed through the ages. Yet one can take up the separate subjects of essence and identity in sequence, being always aware of how they interrelate.