Easter, principal festival of the Christian church, which celebrates the Resurrection of Jesus Christ on the third day after his Crucifixion. The Resurrection is a central doctrine of Christianity and forms the basis of salvation and the hope of eternal life. As its feast, Easter is a joyful affirmation of the belief that through Christ’s conquering of death all Christians will subsequently share in his victory over “sin, death, and the Devil.” Although still predominantly a religious festival, in some places the introduction of customs such as egg hunts and treat-filled baskets from the Easter bunny has gradually led to the holiday being embraced by both Christian and secular communities, particularly in the United States and the United Kingdom.

The Resurrection: Biblical accounts and significance

The Gospel accounts of the Resurrection of Jesus present differing details about who saw him and where he was seen. According to Matthew, an angel showed the empty tomb to Mary Magdalene and “the other Mary” and instructed them to tell the disciples to go to Galilee. While still in Jerusalem, the two Marys saw Jesus, who told them the same thing, and he appeared once more, to the disciples in Galilee. Matthew’s account is implied in Mark 14:28 and 16:7, though the Gospel of Mark does not have a resurrection story, ending instead with the empty tomb (Mark 16:8; translations print scribal additions in brackets).

According to Luke, however, while the disciples remained in Jerusalem, the women (Mary Magdalene; Joanna; Mary, the mother of James; and “the other women”) found the empty tomb. “Two men in dazzling clothes” told them that Jesus had been raised. Later, Jesus appeared to two followers on the road to Emmaus (near Jerusalem), then to Peter, and later to the disciples. John (now including chapter 21, usually thought to be an appendix) mentions sightings in Galilee and Jerusalem. The book of Acts provides a more extensive series of appearances than Luke, though written by the same author, but like it places all of these in or near Jerusalem. In 1 Corinthians 15:5–8, Paul’s list of people to whom Jesus appeared does not agree very closely with the other accounts.

Although the witnesses and location of the resurrected Christ are not consistent across the Gospel accounts, two points are consistent and important: the sources describe the resurrected Jesus as neither a resuscitated corpse, a badly wounded man staggering around, nor as a ghost. According to Luke, the first two disciples to see Jesus walked with him for several hours without recognizing him (24:13–32). Luke also reports that Jesus could disappear and reappear at will (24:31, 36). For Paul, the bodies of Christian believers will be transformed to be like the Lord’s, and the resurrection body will not be “flesh and blood” (1 Corinthians 15:42–53). According to these two authors, Jesus was substantially transformed, but he was not a ghost. Luke says this explicitly (24:37–39), and Paul insists on using the word body as part of the term spiritual body rather than spirit or ghost. Luke and Paul do not agree entirely, since Luke attributes “flesh and bones” to the risen Jesus (24:39). Luke’s account nevertheless requires a transformation. The authors, in other words, were trying to explain something for which they did not have a precise vocabulary, as Paul’s term spiritual body makes clear.

The writers of the New Testament nowhere made the Resurrection of Christ a matter for argument but everywhere asserted it and assumed it. The Resurrection marked the beginning of Christ’s elevation to glory, and the Biblical authors used it as a basis for three kinds of affirmations. The Resurrection of Christ was the way God bore witness to his son, “declared to be Son of God with power according to the spirit of holiness by resurrection from the dead” (Romans 1:4); this theme was also prominent in Acts. The Resurrection was the basis for the Christian hope for life after death (1 Thessalonians 4:14), and Paul wrote that without it that hope was said to be baseless (1 Corinthians 15:12–20). The Resurrection of Christ was also the ground for admonitions to manifest a “newness of life” (Romans 6:4) and to “seek the things that are above” (Colossians 3:1). The writers of the New Testament themselves expressed no doubt that the Resurrection had really happened. But Paul’s discussion in 1 Corinthians shows that among those who heard the Christian message there was such doubt as well as efforts to rationalize the Resurrection. The differences among the Gospels, and between the Gospels and Paul, suggest that from the outset a variety of traditions existed regarding the details of the Resurrection. But such differences only serve to emphasize how universal the faith in the Resurrection was amid this variety of traditions.

The date of Easter and its controversies

The earliest recorded observance of an Easter celebration comes from the 2nd century, though the commemoration of Jesus’ Resurrection probably occurred earlier. 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.

Origin of the word “Easter”

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.