Orthodox Christians Celebrate Holy Pascha: The Resurrection of Christ
Amidst the glow of thousands of hand-held candles and the triumphant proclamation that “Christ is Risen!”, millions of Eastern Orthodox Christians around the world have celebrated Holy Pascha, the most sacred and joyous pinnacle of the liturgical year.
Known in the West as Easter, the Orthodox Church retains the ancient Greek and Aramaic name Pascha, which directly links the Christian feast of the Resurrection to the Jewish Passover (Pesach). For Orthodox believers, Pascha is not simply one holiday among many; it is the “Feast of Feasts”—the cosmic victory of life over death, light over darkness, and grace over sorrow.
From Darkness to Light: The Midnight Vigil
The celebration reaches its climax late on Holy Saturday night. Churches, stripped of ornament and shrouded in darkness to symbolize the descent of Christ into Hades and the quiet stillness of the tomb, are suddenly transformed.
Just before midnight, the clergy emerge from behind the iconostasis holding a single flame from the altar, chanting the ancient invitation:
“Come, receive the light from the unwaning Light, and glorify Christ, Who has risen from the dead.”
That single flame is shared person to person. Within seconds, a wave of warm candlelight ripples through the congregation, turning the pitch-black sanctuary into a sea of radiance.
A solemn procession circles the church, arriving at the closed main doors, symbolizing the sealed tomb of Christ. At midnight, the priest strikes the doors, and the joyful news is proclaimed for the first time that night: “Christos Anesti!” (Christ is Risen!), met with the thunderous response, “Alithos Anesti!” (Truly, He is Risen!).
The Paschal Troparion
Throughout the remaining service and for forty days following, Orthodox churches echo with the singing of the Paschal Troparion, the quintessential hymn of the feast:
“Christ is risen from the dead,
trampling down death by death,
and upon those in the tombs bestowing life!”
Following the Resurrection service, the Divine Liturgy of St. John Chrysostom is served, featuring the famous Paschal Homily. The reading offers an all-inclusive message of divine mercy, declaring that all are welcomed to the feast—those who fasted and those who did not—ending with the famous rhetorical challenge: “O Death, where is your sting? O Hades, where is your victory? Christ is risen, and you are overthrown!”
Rich Traditions: Red Eggs and the Breaking of the Fast
The joy of the spirit spills directly into physical celebration. Pascha marks the end of Great Lent—forty days of strict fasting from meat, dairy, fish, wine, and oil, followed by the rigorous solemnity of Holy Week.
- The Red Eggs: Eggs are traditionally dyed deep red to symbolize both the tomb of Christ and the blood He shed on the cross. The cracking of the eggs—a game called tsougrisma in Greek—symbolizes the breaking open of the sealed tomb and the emergence of new life.
- The Paschal Basket: In Slavic traditions (Ukrainian, Russian, Polish), families bring wicker baskets filled with rich foods—cured meats, cheese, butter, salt, and specialty breads like Kulich—to church to be blessed by the priest with holy water.
- The Feast: Communities gather late into the early morning hours and continue throughout Sunday afternoon, often roasting whole lambs on spits, enjoying braided sweet breads (Tsoureki), and celebrating with extended family and community.
Why is Orthodox Pascha Often on a Different Date?
A common question is why Orthodox Pascha frequently falls on a different Sunday than Western Easter. This divergence stems from two main factors established by the First Ecumenical Council of Nicaea in 325 AD:
- The feast must occur on the first Sunday after the first full moon following the vernal equinox.
- The Orthodox Church still calculates the date based on the older Julian calendar rather than the modern Gregorian calendar.
- Traditionally, Pascha must follow the celebration of the Jewish Passover, adhering to the biblical timeline of the Gospels.
