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WisconsinChristianNews.com
Volume 27, Issue 1
Before it was Easter: The Celebration of Pascha
By Dr. Sherri Tenpenny April 2026
In ancient Egypt, eggs were part of a cultural concept that also rep- resented birth and regeneration. Eggs were often placed in tombs with artistic colors and designs, depicting a connection with the Nile River. The symbolic association between eggs, birth, and new life likely influenced many traditions across the Mediterranean world. The practice of extensively decorating eggs evolved from Eastern Europe, where natural dyes from onion skins, beets, berries, and herbs were used to stain eggshells to rich colors. Over time, intricate designs were created using wax-resist techniques. The crafts carried layers of meaning, combining pre-Christian reflections on nature and fertility with later Christian symbolism of the resurrection and renewal. The most highly decorated eggs were the Russian Imperial Eggs created by Tsar Alexander III. The tradition that created extraordinarily valuable eggs was associated with the work of Peter Carl Faberg é and the famed House of Faberg é . He was commissioned annually to create a new imperial egg, and no two eggs were alike. Over time, these creations became increasingly elaborate, incorporating gold, platinum, diamonds, enamel work, and intricate mechanical elements. Be- tween 1885 and 1917, approximately 50 imperial eggs were created for the Romanov family. The connection to Easter was intentional. In the Russian Orthodox Church, Easter (Pascha) is the most important celebration of the year, far surpassing even Christmas in significance. The egg had long been a sym- bol of resurrection — the sealed tomb from which life emerges. The jew- eled Faberg é eggs stand at the intersection of faith, art, and history and are among the most valuable decorative art objects ever created. Easter Egg Hunts The advent of the Easter egg hunt is much more recent and distinctly European. Historically, it developed in German-speaking regions, trans- forming the eggs into interactive gifts. German immigrants brought these customs to America in the 1700s, and the practice gradually spread. By the 19th century, organized egg hunts had become a popular activity, es- pecially for children, and by the 20th century, they were widely incorporated into community events, churches, and family gatherings. What began as an ancient symbol of life and rebirth in Persian and Egypt- ian traditions, and a tradition of beauty in Russia, became a symbolic ele- ment of Christian celebration and playful customs with little thought of the original intent. Easter bunnies Rabbits entered the story much later. Its origin came from early modern European folklore, particularly in German-speaking regions during the 1600s. A tradition developed around what was called the Osterhase, the “Easter hare.” According to the tales, the hare would lay eggs and hide them in gardens or fields for children to find. In rural European life, rabbits were numerous and highly visible in the spring. They became associated with the idea of seasonal renewal. The connection was not theological; it was observational and cultural. At some point, this springtime animal became woven into existing egg customs, which were already part of post-Lenten celebration. This added a playful, family-centered layer to what was usually a solemn and symbolic obser- vance. When German immigrants came to America, the hare was softened into the “Easter Bunny,” and the custom spread beyond its original ethnic con- text. By the 19th century, egg hunts had become organized activities, and by the 20th century, the image of the Easter Bunny had been widely com- mercialized, especially through candy, greeting cards, and children’s events. In that sense, the rabbit is best understood as a cultural addition that grew up around the edges of the celebration, one that reflects how tradi- tions evolve as they move through different societies over time. Coming Back to the Source The cultural insertion of decorated eggs, colorful baskets, copious candy, and even Church-sponsored egg hunts into Easter has grown so large that it can easily overshadow the central event: the crucifixion and resur- rection of Jesus Christ. What has historically been a solemn journey through Lent, culminating in Good Friday and Resurrection Sunday, has morphed into a spring festival rather than a remembrance of total sacrifice and victory over death. As the centuries passed, cultural traditions that started as food preser- vation grew into symbolic routines like decorated eggs and, much later, playful ones like egg hunts. None of these were intended to replace the Message. But over time, especially in modern Western culture, they’ve taken on a life of their own. Fun and festivities can become a distraction if they pull attention away from what matters most. If a child grows up asso- ciating Easter primarily with candy and games, rather than focusing on the cross and the glorious empty tomb, the symbol has eclipsed the substance. At its core, this information is not about eliminating traditions; it is about restoring order. Lent was never intended to be a ritualistic burden. It was designed to strip away what is unnecessary and prepare us for renewal. It is to be a 40-day season that quiets the noise, confronts our attachments, and prepares our hearts to see rightly again. The issue is not that coloring eggs or having fun during activities and church gatherings. The issue is: Are you focused on what the real meaning of the day is all about? When the cross becomes secondary, something essential has been lost. The empty tomb only matters because there was a sacrifice that preceded it. Today’s Prayer Father, we come before You as we approach Your resurrection day, aware of how easily our hearts drift and how quickly our focus shifts. Draw us back to what matters most. Forgive us for focusing on the traditions that are a distraction. Remind us of the weight of the cross, the cost, the suffering, and the depth of love poured out for us. Do not let it become something we pass over lightly or allow to fade into the background of our lives. Awaken us to the knowledge that death is not the end and that Jesus’ life has overcome the grave. Strengthen us to live in that truth, not only today, but every day. We remember, we believe, and we choose to follow You. In Jesus’ name, Amen.
Having just passed Easter, let’s take a look at where the current Easter festivities came from. How did we get from reverent assess- ments of what the death and resurrection of Christ means to church potlucks, decorated eggs, baskets full of candy, and Easter egg hunts? The answers may surprise you. In the second century, believers did not
speak of “Easter.” They celebrated “Pascha,” a word derived directly from the Hebrew “Pesach,” meaning Passover. The earliest Christians understood the resurrection of Jesus as the fulfillment of Passover. Several places in 1 Corinthians, Paul identifies Jesus with the Passover lamb sacrificed in Exodus 12. Just as that lamb’s blood pro- tected Israel from judgment and death, Jesus’ sacrificial death brings deliverance from sin and spiritual death. Jesus fulfills what the Passover symbolized; He is the divine rescue, and His blood is a pure and permanent substitute. Second-century church leaders referred to the celebration as Pascha. If you read the original Greek, you’ll see Pascha; if you read any normal English Bible, the world will appear as passover. In most languages today, the name still reflects this origin. Spanish: Pascua, French: P â ques, Italian: Pasqua, Greek: Pascha, Latin: Pascha The English word “Easter” did not appear until centuries later. It is derived from Old English Ē astre, recorded by the 8th-century historian Bede. In fact, the word EASTER is only mentioned one time in the entire English Bible and in only on translation: Acts 12:14 (KJV), “And when he had ap- prehended him, he put him in prison and delivered him to four quaternions of soldiers to keep him; intending after Easter to bring him forth to the peo- ple.” Four quaternions equal 16 soldiers working in rotations. The heavy se- curity, set up by Herod Agrippa I, reflects how sensitive Peter’s arrest was
and how much Agrippa wanted to appease the Jewish leaders of the day. With the intent of releasing Peter after the Passover, he could not risk an escape. But the Lord prevailed, and the angels miraculously released Paul. But I digress... Bede, also known as Bede the Venerable, was an Anglo-Saxon monk at the monastery of Jarrow (in what is now northeastern England). His in- fluence made him a trusted source for understanding the early English and Western church. He spent his entire life studying, teaching, and writing about Scripture, the chronology of church history, and astronomy. In around AD 725, he wrote a Latin work called “De Temporum Ratione,” (“On the Reckoning of Time”) In it, Bede wrote: “Eosturmonath has a name which is now translated ‘Paschal month,’ and which was once called after a goddess of theirs named Eostre, in whose honor feasts were celebrated in that month.” The figure of Ē ostre (also spelled Ostara) is one of the most debated and elusive figures in early medieval church history because Bede is the only ancient source to mention this goddess. No earlier Roman, Greek,
or Anglo-Saxon religious or pagan text mentions Ē ostre by name. What makes her fascinating is not how much we know about her, but how little. Bede’s statement is the entire primary source. Appar- ently, there are no temple inscriptions, liturgical texts, ar- chaeological finds, or even recorded myths that mention her name. Just that one sentence. Some scholars suggest Bede may have inferred a god- dess from the month name. Ancient months were some- times named seasonally rather than after deities. Others argue that “ Ē ostre” may simply have been related to a word for “spring” or “dawn,” and that later Christian usage adopted the seasonal term without any pagan intent. Preparation for Pascha: The Origins of Lent In preparation for Pascha, early Christians fasted in the days leading up to the celebration. These fasts were ex- pressions of repentance and anticipation. Before the for- mal 40-day season developed, early Christians observed shorter fasts. By the late second and third centuries, ev- idence indicates that believers fasted for at least one day beforehand. The 40-day fast gradually developed in the fourth cen- tury, particularly after Christianity was legalized under Constantine. The Council of Nicaea (AD 325) refers to a 40-day period of preparation, suggesting it was already widely practiced. The number was not arbitrary. Scripture repeatedly marks 40 as a covenant number, a time of testing and preparation: • It rained for 40 days and 40 nights (Genesis 7:12) • After 40 days, Noah opened the ark window (Gen 8:6) • Moses fasted 40 days and 40 nights on Mount Sinai (Exodus 34:28). • Israel wandered 40 years in the wilderness. • Goliath challenged Israel for 40 days before David killed him (1 Samuel 17:16) • Elijah journeyed 40 days to Horeb (1 Kings 19:8) • Jesus fasted 40 days in the wilderness (Matthew 4:1– 2) • Christ communes for 40 days with His disciples before His ascension (Acts 1:3) The English word “lent” emerged from the Old English word lencten, meaning “spring” or “lengthening of days.” That term became associated with the fasting season in Anglo-Saxon regions. The name evolved in Germanic re- gions, but the practice itself was already centuries old by the time English speakers attached their own seasonal term to it. Easter Eggs? Over time, Lenten fasting developed specific customs. In many parts of medieval Western Europe, believers ab- stained from eating meat, dairy, and eggs. Chickens, of course, did not observe the fast. They continued to lay eggs, and eggs accumulated during the forty days. When Pascha arrived and the fast ended, eggs became one of the first celebratory foods eaten. What began as a prac- tical solution eventually gained symbolic meaning. Long before eggs became associated with Easter, they were used in springtime festivals to celebrate rebirth and the turning of the seasons. In ancient Persia, eggs were part of the Persian New Year, which coincides with the spring equinox. Eggs represented fertility and new begin- nings. It was also customary to color the eggs with dyes derived from plants, spices, or minerals. The decorated eggs were displayed or exchanged as part of the cele- bration of life returning after winter.
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