The Beautiful Complexities of “Easter”

Easter is a marvelously multi-layered holiday. Its prominence in modern Christian celebration overshadows the diverse roots of its origins and customs.

Its movable timing should tell us there is something unusual going on here and not just the anniversary of a historical event. Indeed, Easter is annually set not on a date in time, but depends on the seasonal cycles of Sun, Moon, and Earth – coming on the first Sunday, after the first Full Moon, after the Vernal Equinox. In the Christian story, it occurs in the context of the Jewish Passover. But Passover is a similarly moving feast. As I note in Shadows in the Light of God, the “. . . newly united tribes-as-Hebrews used an ancient Semitic festival of spring related to the full moon and the spring equinox to commemorate their escape from Egypt and renamed it ‘Passover’.”

Thus, its placement after the Vernal Equinox reflects the relationship of Sun and Earth and would seem to be enough to celebrate spring’s renewal. But there is also the Full Moon which, of course, recognizes the relationship among Sun, Moon, and Earth. And the Moon has its own cycle of disappearance and return, renewing itself every month – not to mention a long history of its own worship, divinities, and customs.

But what about Sunday? Sunday was not the original day of worship for Christians. Coming from Jewish tradition, the seventh day – Saturday – was the Sabbath. Today, only a minority of Christians celebrate on the Sabbath.

This is where religion and politics came together to shape Christian tradition and doctrine. It happened this way: in the year 274, Aurelian declared Sol Invictus – the Unconquerable Sun – to be the supreme god of the Roman Empire, and a Mithraic cult (that had elements similar to later Christian traditions) grew to be a strong movement, especially among Roman soldiers. Then came Constantine. In order to establish unity in his country and consolidate his power, he blurred the boundaries among the most prominent groups of Christians, Mithraicists, and follows of Sol Invictus. In 321 he ordered Sunday to be the day of rest – as was the custom among Mithraicists. And so, to please a Roman emperor who wanted to honor both Roman and Christian gods, Christians have been paying homage to a pre-Christian god on Sunday – the Day of the Sun.

To add yet another ecumenical feature to this holiday. The name “Easter” seems to be derived from Eostre – the name of a pre-Christian goddess in England who was celebrated at the beginning of Spring. Of course, we are familiar with all the fertility associations as well, such as rabbits and eggs.

Some may be disturbed by these historical connections, religious parallels, and pious myths, but I believe they can deepen whatever faith we follow. So, I say this: out of whatever tradition you may be celebrating at this time, may it be blessed. And may this history not point to sectarian competition but the recognition of humanity’s shared yearning for renewal and rebirth – the hope and reality that something beautiful and life-giving can arise out of the depths of chaos and decay.