Guest Post: Why Easter is called Easter

by Brent Landau, University of Texas at Austin

This Sunday, April 16, Christians will be celebrating Easter, the day on which the resurrection of Jesus is said to have taken place. The date of celebration changes from year to year.

The reason for this variation is that Easter always falls on the first Sunday after the first full moon following the spring equinox. So, in 2018, Easter will be celebrated on April 1, and on April 21 in 2019.

I am a religious studies scholar specializing in early Christianity, and my research shows that this dating of Easter goes back to the complicated origins of this holiday and how it has evolved over the centuries.

Easter is quite similar to other major holidays like Christmas and Halloween, which have evolved over the last 200 years or so. In all of these holidays, Christian and non-Christian (pagan) elements have continued to blend together.

Easter as a rite of spring

Most major holidays have some connection to the changing of seasons. This is especially obvious in the case of Christmas. The New Testament gives no information about what time of year Jesus was born. Many scholars believe, however, that the main reason Jesus’ birth came to be celebrated on December 25 is because that was the date of the winter solstice according to the Roman calendar.

What is the origin of Easter eggs?
Katie Morrow, CC BY-NC-ND

Since the days following the winter solstice gradually become longer and less dark, it was ideal symbolism for the birth of “the light of the world” as stated in the New Testament’s Gospel of John.

Similar was the case with Easter, which falls in close proximity to another key point in the solar year: the vernal equinox (around March 20), when there are equal periods of light and darkness. For those in northern latitudes, the coming of spring is often met with excitement, as it means an end to the cold days of winter.

Spring also means the coming back to life of plants and trees that have been dormant for winter, as well as the birth of new life in the animal world. Given the symbolism of new life and rebirth, it was only natural to celebrate the resurrection of Jesus at this time of the year.

The naming of the celebration as “Easter” seems to go back to the name of a pre-Christian goddess in England, Eostre, who was celebrated at beginning of spring. The only reference to this goddess comes from the writings of the Venerable Bede, a British monk who lived in the late seventh and early eighth century. As religious studies scholar Bruce Forbes summarizes:

“Bede wrote that the month in which English Christians were celebrating the resurrection of Jesus had been called Eosturmonath in Old English, referring to a goddess named Eostre. And even though Christians had begun affirming the Christian meaning of the celebration, they continued to use the name of the goddess to designate the season.”

Bede was so influential for later Christians that the name stuck, and hence Easter remains the name by which the English, Germans and Americans refer to the festival of Jesus’ resurrection.

The connection with Jewish Passover

It is important to point out that while the name “Easter” is used in the English-speaking world, many more cultures refer to it by terms best translated as “Passover” (for instance, “Pascha” in Greek) – a reference, indeed, to the Jewish festival of Passover.

In the Hebrew Bible, Passover is a festival that commemorates the liberation of the Jewish people from slavery in Egypt, as narrated in the Book of Exodus. It was and continues to be the most important Jewish seasonal festival, celebrated on the first full moon after the vernal equinox.

At the time of Jesus, Passover had special significance, as the Jewish people were again under the dominance of foreign powers (namely, the Romans). Jewish pilgrims streamed into Jerusalem every year in the hope that God’s chosen people (as they believed themselves to be) would soon be liberated once more.

On one Passover, Jesus traveled to Jerusalem with his disciples to celebrate the festival. He entered Jerusalem in a triumphal procession and created a disturbance in the Jerusalem Temple. It seems that both of these actions attracted the attention of the Romans, and that as a result Jesus was executed around the year A.D. 30.

Some of Jesus’ followers, however, believed that they saw him alive after his death, experiences that gave birth to the Christian religion. As Jesus died during the Passover festival and his followers believed he was resurrected from the dead three days later, it was logical to commemorate these events in close proximity.

Resurrection.
Fr Lawrence Lew, O.P., CC BY-NC-ND

Some early Christians chose to celebrate the resurrection of Christ on the same date as the Jewish Passover, which fell around day 14 of the month of Nisan, in March or April. These Christians were known as Quartodecimans (the name means “Fourteeners”).

By choosing this date, they put the focus on when Jesus died and also emphasized continuity with the Judaism out of which Christianity emerged. Some others instead preferred to hold the festival on a Sunday, since that was when Jesus’ tomb was believed to have been found.

In A.D. 325, the Emperor Constantine, who favored Christianity, convened a meeting of Christian leaders to resolve important disputes at the Council of Nicaea. The most fateful of its decisions was about the status of Christ, whom the council recognized as “fully human and fully divine.” This council also resolved that Easter should be fixed on a Sunday, not on day 14 of Nisan. As a result, Easter is now celebrated on the first Sunday after the first full moon of the vernal equinox.

The Easter bunny and Easter eggs

In early America, the Easter festival was far more popular among Catholics than Protestants. For instance, the New England Puritans regarded both Easter and Christmas as too tainted by non-Christian influences to be appropriate to celebrate. Such festivals also tended to be opportunities for heavy drinking and merrymaking.

The fortunes of both holidays changed in the 19th century, when they became occasions to be spent with one’s family. This was done partly out of a desire to make the celebration of these holidays less rowdy.

Children on an egg hunt.
Susan Bassett, CC BY-NC-ND

But Easter and Christmas also became reshaped as domestic holidays because understandings of children were changing. Prior to the 17th century, children were rarely the center of attention. As historian Stephen Nissenbaum writes,

“…children were lumped together with other members of the lower orders in general, especially servants and apprentices – who, not coincidentally, were generally young people themselves.”

From the 17th century onward, there was an increasing recognition of childhood as as time of life that should be joyous, not simply as preparatory for adulthood. This “discovery of childhood” and the doting upon children had profound effects on how Easter was celebrated.

It is at this point in the holiday’s development that Easter eggs and the Easter bunny become especially important. Decorated eggs had been part of the Easter festival at least since medieval times, given the obvious symbolism of new life. A vast amount of folklore surrounds Easter eggs, and in a number of Eastern European countries, the process of decorating them is extremely elaborate. Several Eastern European legends describe eggs turning red (a favorite color for Easter eggs) in connection with the events surrounding Jesus’ death and resurrection.

Yet it was only in the 17th century that a German tradition of an “Easter hare” bringing eggs to good children came to be known. Hares and rabbits had a long association with spring seasonal rituals because of their amazing powers of fertility.

When German immigrants settled in Pennsylvania in the 18th and 19th centuries, they brought this tradition with them. The wild hare also became supplanted by the more docile and domestic rabbit, in another indication of how the focus moved toward children.

As Christians celebrate the festival this spring in commemoration of Jesus’ resurrection, the familiar sights of the Easter bunny and Easter eggs serve as a reminder of the holiday’s very ancient origins outside of the Christian tradition.

Brent Landau, Lecturer in Religious Studies, University of Texas at Austin

This article was originally published on The Conversation. Read the original article.

Guest Post: Why children believe (or not) that Santa Claus exists

by Jacqueline D. Woolley, University of Texas at Austin

The holiday season is upon us, and so are its attendant myths, most prominent of which is the Santa Claus story. This is the time that many children are told about a man who lives forever, resides at the North Pole, knows what every child in the world desires, drives a sleigh pulled by flying reindeer and enters one’s house through a chimney, which most children don’t even have.

Given the many absurdities and contradictions in this story, it’s surprising that even young children would believe it. Yet research from my lab shows that 83 percent of five-year-olds think that Santa Claus is real.

Why?

An evolutionary advantage?

At the root of this paradox is a very basic question regarding the nature of the young child as an inherently credulous being – that is, believing everything he or she is told – versus a rational one.

The noted author and ethologist Richard Dawkins, in a 1995 essay, proposed that children are inherently credulous, and prone to believing in just about anything. He even suggested that it was an evolutionary advantage for children to believe.

He illustrated that quite convincingly with an example of a young child living near an alligator-infested swamp. His point was that the child who is skeptical, and prone to critically evaluating his parents’ advice not to go swimming in that swamp, has much less chance of surviving than does the child who unthinkingly heeds his parents’ advice.

This view of young children who believe easily is shared by many, including 18th-century philosopher Thomas Reid, and developmental psychologists, who argue that children are strongly biased to trust what people tell them.

Not very different from adults?

Yet research from my lab shows that children actually are rational, thoughtful consumers of information. In fact, they use many of the same tools as adults to decide what to believe.

So, what are some of the tools that adults use to decide what to believe, and what evidence is there that children possess them?

I’ll focus on three: One is attention to the context in which new information is embedded. A second is the tendency to measure new information against one’s existing knowledge base. And the third is the ability to evaluate the expertise of other people.

Let’s look first at context.

Imagine reading an article about a new species of fish – let’s call them “surnits.” Then imagine you’re reading this article in two very different contexts – one in which your doctor is late and you’re in the waiting room reading the article in a copy of National Geographic, the official magazine of a scientific society.

In another context, you encounter a report of this discovery while waiting in line at the grocery store and perusing the National Enquirer, an American supermarket tabloid. My guess is that the context surrounding your introduction to this new information would guide your judgment about the reality status of this new fish.

We essentially did this with children. We told them about animals they’d never heard of, like surnits. Some children heard about them in a fantastical context, in which they were told that dragons or ghosts collect them. Other children learned about surnits in a scientific context, in which they were told that doctors or scientists use them.

Children as young as four were more likely to claim that surnits really existed when they heard about them in the scientific context versus in the fantastical context.

How children use knowledge and expertise

One of the primary ways we, as adults, learn about new things is by hearing about them from others. Imagine hearing about a new kind of fish from a marine biologist versus from your next-door neighbor who often regales you with reports of his alien abductions. Your evaluation of the expertise and trustworthiness of these sources presumably will guide your beliefs about the true existence of this fish.

In another research project, we presented young children with novel animals that were either possible (e.g., a fish that lives in the ocean), impossible (e.g., a fish that lives on the moon) or improbable (e.g., a fish as big as a car). Then we gave them the choice to figure out on their own whether the entity really existed or to ask someone. They also heard reports from either a zookeeper (an expert) or a chef (a nonexpert).

We found that children believed in the possible entities and rejected the impossible ones. Children made these decisions by comparing the new information to their existing knowledge. For the improbable animals – ones that could possibly exist but were rare or odd – children were significantly more likely to believe in them when the zookeeper claimed they were real than when the chef did.

In other words, children use expertise, just as adults do.

It’s the adults

If children are so smart, why do they believe in Santa?

The reason is simple: Parents and others go to great lengths to support the Santa myth. In a recent study we found that 84 percent of parents reported taking their child to visit more than two Santa impersonators during the Christmas season.

The Elf on the Shelf, originally a children’s picture book about elves who inform Santa about children’s behavior around Christmastime, is now a multi-million-dollar franchise. And the United States Postal Service now promotes a “Letters from Santa” program in which it provides personal replies to children’s letters to Santa.

Why do we feel compelled to go to such great lengths? Why does Uncle Jack insist on climbing onto the roof on Christmas Eve to stomp around and shake jingle bells?

The answer is simply this: Children are not unthinkingly credulous and do not believe everything we tell them. So, we adults must overwhelm them with evidence – the bells on the roof, the live Santas at the mall, the half-eaten carrot on Christmas morning.

How children evaluate

Given this effort, it essentially would be irrational for children not to believe. In believing in Santa Claus, children, in fact, exercise their scientific thinking skills.

First, they evaluate sources of information. As ongoing research in my lab indicates, they’re more likely to believe an adult than a child about what’s real.

Second, they use evidence (e.g., the empty glass of milk and half-eaten cookies on Christmas morning) to come to a conclusion about existence. Other research from my lab shows that children use similar evidence to guide their beliefs about a fantastical being, the Candy Witch, who visits children on Halloween night and leaves new toys in exchange for candy.

Third, research shows that, as children’s understanding becomes more sophisticated, they tend to engage more with the absurdities in the Santa Claus myth, like how a fat man can fit through a small chimney, or how animals could possibly fly.

Wondering what to tell your child?

Some parents wonder whether they are harming their children by engaging in the Santa myth. Philosophers and bloggers alike have mounted arguments against perpetuating the “Santa-lie,” some even claiming that it could lead to permanent distrust of parents and other authorities.

So, what should parents do?

There is no evidence that belief, and eventual disbelief in Santa, affects parental trust in any significant way. Furthermore, not only do children have the tools to ferret out the truth; but engaging with the Santa story may give them a chance to exercise these abilities.

So, if you think it would be fun for you and your family to invite Santa Claus into your home at Christmas time, you should do so. Your children will be fine. And they might even learn something.



Jacqueline D. Woolley, Professor and Department of Psychology Chair, University of Texas at Austin

This article was originally published on The Conversation. Read the original article.