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Another etymology attempts to derive "Easter" from the Sumerian goddess Ishtar; its propenents also argue that aspects of an ancient festival accompanied the name, claiming that the worship of Bel and Astarte was anciently introduced into Britain, and that the hot cross buns of Good Friday and dyed eggs of Easter Sunday figured in the Chaldean rites just as they do now. However, most languages (as explained elsewhere in this article) derive their name for the holiday from "pesach", the proper Hebrew name of Passover; and although some pagan customs and words undoubtedly have become linked to the holiday, most continue to see its main origins in that Jewish observance.
Religious observation among Christians of Western traditions are as varied as any other aspect of Christianity that came to the modern world through Western Europe.
Easter is the fundamental and most important festival of the Eastern and Oriental Orthodox. Every other religious festival on their calendars, including Christmas, is at best secondary in importance to the celebration of the Resurrection of the Lord. This is reflected in the cultures of countries that are traditionally Orthodox Christian majority. Easter-connected social customs are native and rich. Christmas customs, on the other hand, are usually foreign imports, either from Germany or the USA. Eastern Rite Catholics in communion with the Pope of Rome have similar emphasis in their calendars, and many of their liturgical customs are very similar.
This is not to say that Christmas and other elements of the Christian liturgical calendar are ignored. Instead, these events are all seen as necessary but preliminary to the full climax of the Resurrection, in which all that has come before reaches fulfillment and fruition. Pascha (Easter) is the primary act that fulfills the purpose of Christ's ministry on earth—to defeat death by dying and to purify and exalt humanity by voluntarily assuming and overcoming human frailty. This is succinctly summarized by the Orthodox Easter hymn "Christ is Risen":
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Greek |
Slavonic |
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Christ is risen from the dead, |
Χρστος άνεστη εκ νεκρον, |
Христос воскресе из мертвых, |
Celebration of the holiday begins with the "anti-celebration" of Great Lent. In addition to fasting, almsgiving, and prayer, Orthodox are supposed to reduce all entertainment and non-essential activity, gradually eliminating them until Holy Friday. Traditionally, on the evening of Holy Saturday, Pascha vespers begin and these services last until midnight (local time). At midnight, the vespers end and all light in the church building is extinguished. The Pascha liturgy begins at midnight, with the Priest lighting candles held by deacons or other assistants, who then go to light candles held by the congregation. Entirely lit by candle, the priest and congregation process around the church building and return for the completion of the liturgy—again entirely lit by candles held by the congregation. The hymn "Christ is Risen" is sung many times within this service. Immediately after the Pascha liturgy, it is then customary for the congregation to share a meal, essentially an agape dinner (albeit at 2.00am).
The day after, Easter Sunday proper, there is no liturgy, since the liturgy for that day has already been done. Instead, in the afternoon, it is often traditional to hold "Agape vespers". In this service, it has become customary during the last few centuries for the priest and members of the congregation to read a portion of the Gospel of John (20:19–25 or 19–31) in as many languages as they can manage.
For the remainder of the week (known as "Bright Week"), all fasting is prohibited, and the customary greeting is "Christ is risen!", to be responded with "Truly He is risen!" (See also Pascha greeting)
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