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Introduction

[[easter]] is the central feast of Christianity — the celebration of the resurrection of Jesus Christ — yet it is also a holiday wrapped in symbols that seem distinctly un-Christian: eggs, rabbits, hot-cross buns, and springtime flowers. Understanding this apparent contradiction requires tracing Easter back through Jewish history, early Christian controversy, Germanic folklore, and Victorian commercialisation.

The Passover Foundation

The crucifixion and resurrection of Jesus, as narrated in the four Gospels, took place during the Jewish festival of [[passover]] (Pesach) in Jerusalem. Passover commemorates the Exodus from Egypt, specifically the 'passing over' of Israelite homes during the tenth plague. The connection is theologically fundamental: Jesus is explicitly described as the 'Lamb of God' in the Gospel of John, and the Last Supper is understood as a Passover seder. The earliest Christians, most of whom were Jewish, observed what they called 'Pascha' (the Greek form of Pesach) on 14 Nisan — the Jewish lunar calendar date of Passover — regardless of which day of the week it fell. This practice, followed mainly in Asia Minor, was known as Quartodecimanism (from the Latin for 'fourteenth').

The Easter Controversy and the Council of Nicaea

A major schism in early Christianity concerned when to celebrate Pascha. The Church of Rome and Alexandria insisted on celebrating it on the Sunday following the first full moon after the spring equinox, emphasising the resurrection on the 'first day of the week.' This created the 'Easter Controversy' (Quartodeciman controversy), which generated fierce debate in the 2nd century, including a confrontation between Pope Victor I and Polycarp of Smyrna around 195 CE. The Council of Nicaea in 325 CE resolved the dispute by mandating that Easter be observed on the Sunday after the first full moon following the spring equinox, separating it definitively from the Jewish Passover calendar. The computus — the complex calculation for determining Easter's date — has been refined ever since, and the Eastern and Western churches still use slightly different methods, which is why Orthodox Easter often falls on a different date from Catholic and Protestant Easter.

The Name 'Easter'

Bede's Eostre Theory

The English word 'Easter' appears to derive from the Old English 'Ēostre' or 'Eostre', a name recorded by the Venerable Bede in his 8th-century work De temporum ratione. Bede claimed that a spring festival honouring a Germanic goddess named Eostre was celebrated in April, and that Christians appropriated the name for their Pascha. The name likely derives from the Proto-Germanic root for 'dawn' or 'east' — the direction of the rising sun. Bede's account is the sole historical source for Eostre, leading some scholars to question whether the goddess existed or was a literary invention. Regardless, the connection between Easter's English name and pre-Christian spring observances is broadly accepted.

Medieval Easter: The Liturgical Year's Centrepiece

In the medieval Christian world, Easter was not simply one feast among many — it was the 'Feast of Feasts', the pivot around which the entire liturgical year turned. The forty-day fast of Lent preceded it, and the fifty-day season of Eastertide followed it. Holy Week — Palm Sunday, Maundy Thursday, Good Friday, Holy Saturday — was the most solemn sequence in the Christian calendar, observed with elaborate liturgies, processions, and mystery plays depicting the Passion. Easter also governed civil life: legal terms, university semesters, and agricultural contracts were calculated around it. 'Easter eggs' — real eggs, forbidden during Lent's fast and therefore accumulated — were given as gifts to servants and children; decorating them was a common folk practice across Eastern Europe.

The Easter Bunny and Spring Symbolism

The Easter bunny has no direct biblical or liturgical origin. The hare and rabbit were ancient symbols of fertility and spring across multiple cultures, associated with the moon (due to the 'hare in the moon' optical illusion) and with prolific reproduction. The first written record of an egg-laying Easter hare ('Oschter Haws') appears in Georg Franck von Franckenau's 1682 account of Alsatian tradition. German immigrants brought the custom to Pennsylvania in the 18th century, and by the 19th century it had spread across North America.

Easter in the Modern World

The 19th century brought commercialisation: confectionery firms began producing chocolate Easter eggs in France and England in the 1870s, with John Cadbury selling the first decorated chocolate Easter egg in Britain in 1875. Hallmark began producing Easter cards in 1910. Today, Easter is the second-largest candy-selling season in the United States after Halloween. For the world's roughly 2.4 billion Christians, Easter Sunday remains a profound religious occasion, with Easter Vigil services — lit candles in darkened churches, baptisms of new members, the proclamation of resurrection — among the most moving liturgical experiences in any faith tradition.

Conclusion

Easter is simultaneously one of history's most ancient and most theologically precise holidays. Its date is calculated by a formula unchanged in its essentials since the 4th century; its symbols reach back into pre-Christian spring and its chocolates are barely 150 years old. This layering of the ancient and modern, the sacred and secular, the astronomical and the mythological, is what makes Easter uniquely fascinating among the world's great holidays.

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