Today’s Bible reading
Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? Therefore we have been buried with him by baptism into death, so that, just as Christ was raised from the dead by the glory of the Father, so we too might walk in newness of life.
For if we have been united with him in a death like his, we will certainly be united with him in a resurrection like his. — Romans 6:3-5
More thoughts for meditation about the origin of Easter
Was Easter actually borrowed (or rather usurped) from a pagan celebration? Some Muslims claim that Christians compromised with paganism to dilute the original faith of Jesus.
Their argument largely rests on the supposed pagan associations of the English and German names for the celebration (Easter in English and Ostern in German). It is important to note, however, that in most other European languages, the name for the Christian celebration is derived from the Greek word Pascha, which comes from pesach, the Hebrew word for Passover. Easter is associated with the Jewish Passover festival by virtue of the historical record (Jesus was killed during the Passover festival) and symbolism (Jesus is the ultimate passover sacrifice).
Christians always contextualize their faith in one way or another — we express our message and worship in the language or forms of our culture. But that does not mean we compromise our doctrine. Christians around the world have sought to redeem the local culture for Christ while purging it of practices antithetical to the way of Jesus. After all, Christians speak of “Good Friday,” but they are in no way honoring the worship of the Norse/Germanic queen of the gods Freya (for whom Friday is named) by doing so.
In fact, in the case of Easter, the evidence suggests otherwise: that neither the commemoration of Christ’s death and resurrection nor its name are derived from paganism. The opposite is true, the so-called “pagans” came to see their springtime festival as an expression of new life in Christ.
Easter is a celebration with ancient roots
The usual argument for the pagan origins of Easter is based on a comment made by the Venerable Bede (673-735), an English monk who wrote the first history of Christianity in England, and who is one of our main sources of knowledge about early Anglo-Saxon culture. In De temporum ratione (On the Reckoning of Time, c. 730), Bede wrote this:
In olden times the English people—for it did not seem fitting that I should speak of other nations’ observance of the year and yet be silent about my own nation’s—calculated their months according to the course of the Moon. Hence, after the manner of the Greeks and the Romans, [the months] take their name from the Moon, for the Moon is called mona and the month monath. The first month, which the Latins call January, is Giuli; February is called Solmonath; March Hrethmonath; April, Eosturmonath … Eosturmonath has a name which is now translated “Paschal month” and which was once called after a goddess of theirs named Eostre, in whose honour feasts were celebrated in that month. Now they designate that Paschal season by her name, calling the joys of the new rite by the time-honoured name of the old observance.
The first question is whether the actual Christian celebration of Easter is derived from a pagan festival. This is easily answered. The Nordic/Germanic peoples (including the Anglo-Saxons) were comparative latecomers to Christianity. Pope Gregory I sent a missionary enterprise led by Augustine of Canterbury to the Anglo-Saxons in 596/7. The forcible conversion of the Saxons in Europe began under Charlemagne in 772. So if “Easter” (i.e. the Christian Passover festival) was celebrated prior to those dates, any supposed pagan Anglo-Saxon festival of “Eostre” can have no significance. And there is, in fact, clear evidence that Christians celebrated an Easter/Passover festival by the second century, if not earlier. It follows that the Christian Easter/Passover celebration, which originated in the Mediterranean basin, was not influenced by any Germanic pagan festival.
Why the name Easter is not “pagan”
The second question is whether the name of the holiday “Easter” comes from the blurring of the Christian celebration with the worship of a purported pagan fertility goddess named “Eostre” in English and Germanic cultures. There are several problems with the passage in Bede. He has a sketchy knowledge of pagan festivals, which he freely admitted.
As it turns out, there is no evidence outside of Bede for the existence of this Anglo-Saxon goddess. There is no equivalent goddess in the Norse Eddas or in ancient Germanic paganism from continental Europe. Scholars suggest that the Anglo-Saxon Estor-monath simply means “the month of opening” or “the month of beginnings.” There is no evidence for a pre-Christian festival in the British Isles in March or April.
There is another objection to the claim that Eosturmonath has anything to do with a pagan goddess. Anglo-Saxon days were usually named after gods, such as Wednesday (“Woden’s day”), the names of their months were either calendrical, such as Giuli, meaning “wheel,” referring to the turn of the year; metereological-environmental, such as Solmónath (roughly February), meaning “Mud-Month”; or referred to actions taken in that period, such as Blótmónath (roughly November), meaning “Blood Month,” when animals were slaughtered. No other month was dedicated to a deity, with the exception (according to Bede) of Hrethmonath (roughly March), which he claims was named after the goddess Hrethe. But like Eostre, there is no other evidence for Hrethe, nor any equivalent in Germanic/Norse mythology.
Another problem with Bede’s explanation concerns the Saxons in continental Europe. Einhard (c. 775-840), the courtier and biographer of Charlemagne, tells us that among Charlemagne’s reforms was the renaming of the months. April was renamed Ostarmanoth. Charlemagne spoke a Germanic dialect, as did the Anglo-Saxons in Britain, although their vernacular was distinct. But why would Charlemagne change the old Roman title for the spring month to Ostarmanoth? Charlemagne was the scourge of Germanic paganism. He attacked the pagan Saxons and felled their great pillar Irminsul (after their god Irmin) in 772. He forcibly converted them to Christianity and savagely repressed them when they revolted because of this. It seems very unlikely, therefore, that Charlemagne would name a month after a Germanic goddess.
The name is basically “spring holiday”
One theory for the origin of the name Easter is that the Latin phrase in albis (“in white”), which Christians used in reference to Easter week, found its way into Old High German as eostarum, or “dawn.” There is some evidence of early Germanic borrowing of Latin despite that fact that the Germanic peoples lived outside the Roman Empire. This theory presumes that the word only became current after the introduction of either Roman influence or the Christian faith, which is uncertain. But if accurate, it would demonstrate that the festival is not named after a pagan goddess.
Alternatively, some suggest Eosturmonath simply meant “the month of opening,” which is comparable to the meaning of “April” in Latin. The names of both the Saxon and Latin months (which are calendrically similar) were related to spring, the season when the buds open.
So Christians in ancient Anglo-Saxon and Germanic areas called their Passover holiday what they did—doubtless colloquially at first—simply because it occurred around the time of Eosturmonath/Ostarmanoth. A contemporary analogy can be found in the way Americans refer to December as “the holidays,” or the way people sometimes speak about something happening “around Christmas,” usually referring to the time at the turn of the year. The Christian title “Easter,” then, essentially reflects its general date in the calendar, rather than the Paschal festival having been re-named in honor of a supposed pagan deity.
[Thanks to Anthony McCroy, Christian History, 2009]
Suggestions for action
The Christian commemoration of the Paschal festival rests not on the title of the celebration but on its content—namely, the remembrance of Christ’s death and resurrection. It is Christ’s conquest of sin, death, and Satan that gives us the right to wish everyone “Happy Easter!”
Sometimes we have renamed the day “Resurrection Sunday” so people can get some separation from chicks, bunnies and other fertility symbols. Resurrection Sunday makes candy hidden in baskets full of fake grass seems as innocuous as it should be. Like Jesus followers in the past, we also make our own decisions about how we want to live in our culture and present Jesus to it. Don’t you?
Our general mentality is generosity. We are not only transhistorical (thus, this blog) we are genuinely interested in the genius behind most expressions of life in Christ. Having a joyful celebration of new life budding from the cold earth seems like a good way for people in the northern hemisphere to celebrate resurrection! On the other end of the spectrum, keeping faithless imagery and thinking away from the most important and spiritually-potent day of the year could be a sincere way to commemorate the Lord’s resurrection. The resurrection is the constant that spans the spectrum.
“The Venerable Bede” died on this day in 735. He is widely recognized as one of the greatest Anglo-Saxon scholars. When he was seven, Bede was sent to Benedict Biscop at the monastery of St. Peter at Wearmouth for his education; when he was nine he moved to Jarrow, Northumbria, where he would live out the rest of his days. Saint Bede became a deacon at age 19 and priest at 30.