Easter is, at bottom, a holiday that is about ideas. That is one reason that I am fascinated by Easter, and why over the past few years I’ve written many posts about Easter and the Lenten season, including:

The Meaning of Good Friday

Sabbatum Sanctum

Easter Sunday Reflection

Great Monday

Polysematic Good Friday

Theses on Easter

A Palm Sunday Message

Visualizing Easter

And, most recently…

Palm Sunday and April Fools Day

I have been at pains to point out in earlier posts that spring celebrations of the renewal of life seem to be as old has our species, and with this in mind it sounds more than a little odd that I should say that Easter is about ideas, except that Easter has become about ideas because it has been so repeatedly exapted throughout human history. As ideas are the currency of human interaction within civilization, the exaptation of Easter since the advent of civilization has meant the construction of an ideological exaptation mechanism of sufficient power to displace earlier celebrations with their established institutions.

It was necessary to overlay a Christian idea on a Pagan idea, and the Pagan idea was overlain on an even more ancient idea — if we take the stages of savagery, barbarism, and civilization (which I recently discussed in Savagery, Barbarism, and Civilization) as our model for the development of the forms by which we conceptualize life, we can see the Christian idea as an idea of medieval European civilization, the Greco-Roman idea that was exapted by Christianity as an idea of the civilization of classical antiquity, the earlier idea exapted by greco-Roman civilization as an idea of barbarism, and the earlier idea exapted by the barbaric idea as the savage idea — and now we have made it all the way back to “the savage mind” of Levi-Strauss.

In Christian civilization (i.e., Western civilization), Christmas and Thanksgiving have become more-or-less easily assimilated to the family gatherings that have become identified with these holidays, but Easter does not involve the kind of travel season that we find at Christmas and Thanksgiving. Perhaps this is because everyone has just had their Spring Break and is not in a position to travel again immediately for a holiday family gathering.

At Thanksgiving there is the preparation and consumption of a large meal, while at Christmas there is the trimming of the tree and gift exchange. In a large family these can be undertakings of significant proportions. While from a devotional standpoint these family-based rituals are not central to the holiday, from a sociological standpoint these features are in fact very central to the holidays, and if we could quantify that amount of time people spent thinking about, planning, and preparing for the practical consequences of Thanksgiving and Christmas and compare this to the time spent thinking about, planning, and preparing for the devotional significance of these holidays, it would probably be pretty obvious what concerns dominated the holidays.

In such cases as Thanksgiving and Christmas, we could say that holidays become exapted by the infrastructure of celebration. The infrastructure of familial celebration can, in turn, become exapted by the practical demands seemingly imposed by major holidays. In one of my least-read posts, Personal Dystopias, I tried to show how these socio-familial concerns can get out of hand and reduce or entirely eliminate any joy felt in the holiday or celebrated event. I believe that this is more common than is generally recognized.

This is, of course, the Protestant in me speaking: for those of a Protestant temperament, the “real” celebration is rigorously defined in devotional terms, and anything that detracts from the intensity of devotional observations is an impiety and indeed an impurity of the will. But knowing that Easter (like most holidays) has layer upon layer of sedimented meaning, and that the ideational content of devotional observance may well be the most superficial “meaning” of the holiday, compels us to respect the oldest and most continuous meaning of the celebration, which is the celebration itself. This recognition, however, of a continuity to the celebration that transcends the changing meanings that have been associated with the holiday is itself an idea — another perspective that one might bring to the celebration.

The history of Easter is the history of the exaptations of a holiday continuously celebrated since human beings have been celebrating holidays, and as civilization has added to the complexity of the forms by which we conceptualize life, the history of the exaptations of Easter has become a history of the exaptation of ideas.

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Happy Easter… whatever it happens to mean to you!

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Grand Strategy Annex

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Theses on Easter

4 April 2010


Theses on the Occasion of Easter Sunday

A Theoretical Account of Ritualized Celebration

1. Distinctions must be made among myth, ritual, and celebration.

1.1 Myth, ritual, and celebration, though distinct, are logically related.

1.11 A celebration is an occasion for a ritual,
A ritual is an opportunity to participate in a myth,
Therefore a celebration is an occasion in which to participate in a myth.
Q. E. D.

1.2 Rituals of burial are older than agricultural rituals of life-death-rebirth, even extending to other species (Neanderthals, now extinct), and may well be the origin of life-death-rebirth rituals.

2. Among the most ancient of continually observed celebrations is that of the life-death-resurrection of the Year-God, eniautos daimon.

2.1 The celebration of the life and re-birth of the Year-God, eniautos daimon, is at least as old as settled, agrarian society.

2.11 Agriculture and the written word together produced settled, historical civilization.

2.12 Settled historical civilization has defined the norm of human history from the Neolithic Agricultural Revolution to the Industrial Revolution.

2.2 Settled agrarian society coincides with the origins of civilization.

2.21 The celebration of the life and re-birth of the Year-God, eniautos daimon, coincides with the origins of civilization.

3. Once the breakthrough to history has been made by way of the written word, it is the nature of historical civilization to commemorate nodal points of the year, whether with solemnities, festivities, or both.

3.1 Historical civilization is predicated upon the presumed value of the history that brings that civilization into being.

3.2 Nodal points of the year celebrated in historical civilizations are observed as validation of their historicity through the performance of rituals.

3.21 In a temperate climate, summer and winter solstices and spring and fall equinoxes are nodal points of the year.

4. The mythology of a settled, agricultural civilization emerges from the same regularities of nature observed of necessity by agricultural peoples.

4.1 The calendrics of celebration emerges from the regularities of nature observed of necessity by agricultural peoples.

4.11 The mythology and calendar of celebrations of settled, agricultural civilizations come from the same source.

4.2 Celebrations are the points of contact between the two parallel orders of mythological events and the actual historical calendar.

4.21 A civilization validates its mythology by establishing a correspondence between mythological events and historical events.

4.3 Enacting a myth in historical time, by way of a ritual, makes that myth literal truth by giving to it a concrete embodiment.

5. Easter is one species of the genus of life-death-rebirth celebrations.

5.1 The particular features of the Easter celebration are the result of the adaptive radiation of the dialectic of sacrifice and resurrection.

6. Easter is that species of life-death-rebirth celebration specific to Christendom.

6.1 Christendom was primarily a construction of the Middle Ages.

6.11 Christendom was the legacy of Medieval Europe that disappeared with the passing of medieval civilization but which, like the Roman Empire before it, is with us still and remains a touchstone of the Western tradition.

6.12 Christendom was an empire of the spirit and of the cross as Rome was an empire of the will and of the sword.

6.13 To have once been Roman, and then to have been Christian, and finally to have become modern, is the condition of Western man.

6.2 Easter is a celebration specific to civilization, the civilized celebration par excellence.

7. The naturalistic civilization that is emerging from the consequences of the Industrial Revolution represents the first significant change in the social structure of human society since the Neolithic Agricultural Revolution.

7.1 With the advent of the Industrial Revolution, we have ceased to be an agrarian society.

7.2 For the first time in history, life-death-rebirth celebrations face interpretation by a non-agrarian society.

7.21 Not only should we not hesitate to find new meanings in ancient celebrations, of which Easter represents the latest adaptive radiation, but rather we should actively and consciously seek meanings relevant to the present in such celebrations.

8. As the painters of the renaissance drew upon the traditions of pagan antiquity already at that time a thousand years out of date, so too the post-Christian Western civilization will draw upon the traditions of Christendom for hundreds if not thousands of years to come.

8.1 The period of time that we have come to call the modern era — roughly the past five hundred years — has not been the modern era proper but rather has been the period of the formation of modernity.

8.2 Modernity simpliciter has but begun.

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Grand Strategy Annex

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