OC 086 Easter Sunday Trivia and Catechism

 

 

 

Gospel (Mk. 16: 1-7)

At that time, Mary Magdalen, and Mary the mother of James, and Salome, bought sweet spices, that coming, they might anoint Jesus.  And very early in the morning, the first day of the week, they come to the sepulcher, the  sun being now risen.  And they said one to another: Who shall roll us back the stone from the door of the sepulcher?  And looking, they saw the stone rolled back.  For it was very great.  And entering into the sepulcher, they saw a young man sitting on the right side, clothed with a white robe: and they were astonished.   Who saith to them: Be not affrighted; ye seek Jesus of Nazareth, Who was crucified: He is risen, He is not here, behold the place  where they laid Him.  But go, tell His disciples and Peter that He goeth before you into Galilee; there you shall see Him, as He told you.

 

Eastertide begins at Easter and ends on the Sunday after Pentecost.  It is a time of uninterrupted joy and feasts, during which we celebrate the mysteries of the Resurrection, the Ascension, and the Descent of the Holy Ghost on the Apostles and on His Church. In the Liturgy of Eastertide, we commemorate the various appearances of our Lord, during which He instructed His Apostles and prepared them for the Descent of the Holy Ghost and His own Ascension.

The triumph of Eastertide is reflected in the decoration of the sanctuary and in the priest’s use of white vestments, symbolizing joy and purity.  The Asperges me is supplanted by the Vidi aquam, which refers to the waters of  Baptism.  Every year at Easter the Church rejoices for a double reason: Christ is risen, and many of her children redeemed. Until Ascension Day, the Paschal Candle shines in the sanctuary as a symbol of the visible presence of our Lord upon earth and white vestments are used.  The joyful repletion of “Alleluia, alleluia, alleluia,” which was omitted since Septuagesima, follows every Introit, Antiphon, Verse, and Response as a sign of joy and peace.

And be sure to read and listen to the Pope’s yearly Urbi et Orbi message online at the Vatican website and on their youtube channel as well.

Let’s talk about some Easter controversies:

Christian denominations and organizations that do not observe Easter

Along with Christmas celebrations, Easter traditions were among the first casualties of some areas of the Protestant Reformation, being deemed “pagan” by some Reformation leaders. Other Reformation Churches, such as  the Lutheran, Methodist, and Anglican, retained a very full observance of the Church Year. In Lutheran Churches, not only were the days of Holy Week observed, but also Christmas, Easter, and Pentecost were observed  with three day festivals, including the day itself and the two following. Among the other Reformation traditions, things were a bit different. These holidays were eventually restored (though Christmas only became a legal  holiday in Scotland in 1967, after the Church of Scotland finally relaxed its objections). Some Christians (usually, but not always fundamentalists[citation needed]), however, continue to reject the celebration of Easter  (and, often, of Christmas), because they believe them to be irrevocably tainted with paganism and idolatry.[48] Their rejection of these traditions is based partly on their interpretation of 2 Corinthians 6:14-16.

Additionally, some Christians who do celebrate the event prefer to call it “Resurrection Sunday” or “Resurrection Day” due to the pagan and/or papist associations of the word “Easter”, as well as to distinguish the religious celebration from more secular or commercial aspects of the holiday such as the Easter Bunny.

This is also the view of Jehovah’s Witnesses, who instead observe a yearly commemorative service of the Last Supper and subsequent death of Christ on the evening of Nisan 14, as they calculate it derived from the lunar  Hebrew Calendar. It is commonly referred to, in short, by many Witnesses as simply “The Memorial”. Jehovah’s Witnesses believe that such verses as Luke 22:19-20 and 1 Cor 11:26 constitute a commandment to remember  the death of Christ (and not the resurrection, as only the remembrance of the death was observed by early Christians), and they do so on a yearly basis just as Passover is celebrated yearly by the Jews.

Members of the Religious Society of Friends (Quakers) traditionally do not celebrate or observe Easter (or any other Church holidays), believing instead that “every day is the Lord’s day”, and that elevation of one day above  others suggests that it is acceptable to do un-Christian acts on other days—they believe that every day is holy, and should be lived as such. This belief of Quakers is known as their testimony against times and seasons.

Some groups feel that Easter is something to be regarded with great joy: not marking the day itself, but remembering and rejoicing in the event it commemorates—the miracle of Christ’s resurrection. In this spirit, these  Christians teach that each day and all Sabbaths should be kept holy, in Christ’s teachings. Hebrew-Christian, Sacred Name, and Armstrong movement churches (such as the Living Church of God) usually reject Easter in  favor of Nisan 14 observance and celebration of the Christian Passover. This is especially true of Christian groups that celebrate the New Moons or annual High Sabbaths in addition to seventh-day Sabbath. This is textually

supported by the letter to the Colossians: “Let no one…pass judgment on you in matters of food and drink or with regard to a festival or new moon or sabbath. These are shadows of things to come; the reality belongs to Christ.” (Col. 2:16-17, NAB)

Critics charge that such feasts are meaningless in light of the end of the Old Testament sacrificial system and the destruction of the Second Temple in AD 70. Televangelist Larry Huch (Pentecostal) and many Calvary Chapel churches have adopted Hebrew-Christian practices, but without rejecting Easter. Other seventh-day Sabbatarian groups, such as any Sabbatarian Church of God, celebrate a Christian Passover that lacks most of the practices or symbols associated with Western Easter and has adopted more of the presumed features of the Passover observed by Jesus Christ at the Last Supper.

Our Holy Father has reminded us that more and more we see Christianity becoming one in Unity; notibly the Ordinariate recently created for our Anglican brothers and sisters returning to Rome.  While many are watching  the Turdors and remembering WHY they were separated, this Easter we celebrated some being received into the Church at Easter.  Please become familiar with what the Holy See has created in this personal Ordinariate  where their ordained will be received alongside seminarians and given the opportunity to Holy Orders and even new religious orders — ALL confessing obedience to the Holy Father and all its’ truths and recognition of Pope Benedict as Supreme Pontiff:  http://tinyurl.com/ybrplo7

POPE BENEDICT XVI
APOSTOLIC CONSTITUTION ANGLICANORUM COETIBUS
PROVIDING FOR PERSONAL ORDINARIATES FOR ANGLICANS ENTERING INTO FULL COMMUNION WITH THE CATHOLIC CHURCH

 

and some Easter trivia:

In all Romance languages, the name of the Easter festival is derived from the Latin Pascha. In Spanish, Easter is Pascua, in Italian and Catalan Pasqua, in Portuguese Páscoa and in Romanian Paşti. In French, the name of Easter Pâques also derives from the Latin word but the s following the a has been lost and the two letters have been transformed into a â with a circumflex accent by elision.  Additionally in Romanian, the only Romance language of an Eastern church, the word Înviere (resurrection, cf. Greek Ἀνάστασις, [anástasis]) is also used.

In all modern Celtic languages the term for Easter is derived from Latin. In Brythonic languages this has yielded Welsh Pasg, Cornish and Breton Pask. In Goidelic languages the word was borrowed before these languages had re-developed the /p/ sound and as a result the initial /p/ was replaced with /k/. This yielded Irish Cáisc, Gaelic Càisg and Manx Caisht. These terms are normally used with the definite article in Goidelic languages,  causing lenition in all cases: An Cháisc, A’ Chàisg and Y Chaisht.

In Dutch, Easter is known as Pasen and in the Scandinavian languages Easter is known as påske (Danish and Norwegian), påsk (Swedish), páskar (Icelandic) and páskir (Faeroese). The name is derived directly from Hebrew  Pesach.[5] The letter å is a double a pronounced /oː/, and an alternate spelling is paaske or paask.

Slavic languages

In most Slavic languages, the name for Easter either means “Great Day” or “Great Night”. For example, Wielkanoc, Veľká noc and Velikonoce mean “Great Night” or “Great Nights” in Polish, Slovak and Czech, respectively. Велигден (Veligden), Великдень (Velykden), Великден (Velikden), and Вялікдзень (Vyalikdzyen’) mean “The Great Day” in Macedonian, Ukrainian, Bulgarian, and Belarusian, respectively.

In Croatian, however, the day’s name reflects a particular theological connection: it is called Uskrs, meaning “Resurrection”. It is also called Vazam (Vzem or Vuzem in Old Croatian), which is a noun that originated from the  Old Church Slavonic verb vzeti (now uzeti in Croatian, meaning “to take”). In Serbian Easter is called Vaskrs, a liturgical form inherited from the Serbian recension of Church Slavonic. The archaic term Velja noć (velmi: Old Slavic for “great”; noć: “night”) was used in Croatian while the term Velikden (“Great Day”) was used in Serbian. It is believed that Cyril and Methodius, the “holy brothers” who baptized the Slavic people and translated

Christian books from Greek into Old Church Slavonic, invented the word Uskrs from the Croatian word krsnuti which means “to enliven”.[6] It should be noted that in these languages the prefix Velik (Great) is used in the names of the Holy Week and the three feast days preceding Easter.

Another exception is Russian, in which the name of the feast, Пасха (Paskha), is a borrowing of the Greek form via Old Church Slavonic.

Finno-Ugric languages

In Finnish the name for Easter pääsiäinen, traces back to the verb pääse- meaning to be released, as does the Sámi word Beassážat. The Estonian name lihavõtted and the Hungarian húsvét, however, literally mean the taking  of the meat, relating to the end of the Great Lent fasting period. However in Hungarian it can also be taken to mean sin of eating meat since vétek means transgression, sin, vice, trespass, offense.

 

 

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