Fact-checked by Grok 2 weeks ago

Pascha

Pascha, derived from the Aramaic and Hebrew word for Passover, is the central feast in Eastern Orthodox Christianity that commemorates the resurrection of Jesus Christ from the dead, marking the culmination of Holy Week and the end of Great Lent. As the most significant celebration in the Orthodox liturgical calendar, Pascha symbolizes the victory over death and the promise of eternal life, often referred to as the "Feast of Feasts." The date of Pascha is determined by a traditional formula established at the in 325 AD, which sets it as the first Sunday after the first full moon following the vernal equinox, calculated according to the still used by most churches. This computus paschalis often results in Pascha falling on a different date from Western , which follows the , leading to variations that can span up to five weeks apart. Historically, early Christians linked Pascha to the Jewish to emphasize Christ's role as the Paschal , but the shifted to a observance to distinguish it from Jewish practices and affirm the resurrection. Celebrations of Pascha are marked by elaborate liturgical services, beginning with the midnight Resurrection Matins where clergy and faithful proclaim "Christ is Risen!" in multiple languages, followed by a procession around the church with lit candles symbolizing the of Christ conquering darkness. The Divine Liturgy is then held at dawn, incorporating ancient hymns like the Paschal Canon by St. John of Damascus, and the feast extends for 40 days with special greetings of "Christ is Risen!" and responses of "Truly He is Risen!" Traditions also include the blessing of Paschal baskets with red eggs representing the and new life, feasting on and other symbolic foods after the Lenten fast, and community gatherings that emphasize joy and reconciliation.

Etymology

Linguistic Origins

The term "Pascha" originates from the Hebrew word Pesach (פֶּסַח), which means "to pass over" or "to spare," referring to the biblical event in where the divine destroyer passed over the homes of the marked with lamb's blood during the tenth plague on , sparing their firstborn while striking the Egyptians. In Aramaic, a Semitic language closely related to Hebrew and widely used in the Near East during the Second Temple period, Pesach was transliterated as Pascha (פָּסחָא), preserving the phonetic and semantic essence of the original. This form appears in the Peshitta, the ancient Syriac translation of the Bible, where it denotes the Passover festival and sacrifice, reflecting the Aramaic-speaking Jewish and early Christian communities' usage. The Greek rendering Πάσχα (Páskha) directly transliterates the Aramaic Pascha and was adopted in the Septuagint, the third-century BCE Greek translation of the Hebrew Bible, to represent Pesach while retaining its connotations of the Passover observance. This same term Πάσχα is used throughout the New Testament in Greek to refer to the Jewish Passover, maintaining the linguistic continuity from Hebrew and Aramaic sources. From , the word entered Latin as pascha, a straightforward borrowing that signified the in ecclesiastical and classical texts, influencing and much of Western European terminology for the . In contrast, early vernacular adaptations in , such as Ēastre (derived from a Proto-Germanic linked to dawn or a ), represent an unrelated etymological path, diverging from the origins while coexisting in some regional Christian contexts.

Christian Terminology

In the , the Greek term pascha (πάσχα), derived from the and ultimately the Hebrew Pesach, is used 29 times to refer to the feast, including in Acts 12:4, where some English translations like the King James Version render it as "Easter," though it denotes the Jewish observed by early Christians. This adoption marked pascha as the foundational Christian term for the commemoration linking the Jewish to Christ's and . Within , pascha became the standard designation for the feast of Christ's , predominant in , Oriental Orthodox, and Eastern Catholic liturgies, where it emphasizes the as the fulfillment of . In contrast, Western Protestant traditions favor "," a term rooted in Germanic linguistic influences, though some Western Catholic contexts retain pascha in Latin-based rites. Linguistic variations of pascha appear across Romance and Slavic languages, reflecting its widespread adoption in Christian nomenclature: French uses Pâques, Pascua, Pasen, and Пасха (Paskha), all tracing directly to the Greek and Latin forms. Early patristic writings distinguish pascha as a unified celebration of and , differing from later synonyms like "Resurrection Sunday," which isolate the resurrection event. For instance, , in his second-century homily Peri Pascha, portrays pascha as the divine mystery where Christ, the true Passover Lamb, passes from death to life, integrating and fulfillment in a single feast. This usage underscores pascha's theological depth over mere resurrection-focused titles.

Theological Significance

Connection to Passover

In , the celebration of Pascha is deeply rooted in biblical , where the Jewish serves as a prefiguration of Christ's redemptive work. The Apostle Paul explicitly identifies as the "Paschal " in 1 Corinthians 5:7, stating, "For Christ, our lamb, has been sacrificed," linking the sacrificial lamb of 12 to Jesus' atoning death as the ultimate means of deliverance from sin. This portrays the lamb's blood, which protected the from the plague of death ( 12:13), as symbolizing Christ's blood shed for humanity's salvation from and bondage to sin. The further reinforces this connection, depicted in the as a Passover meal observed on the evening of 15. In these accounts, shares unleavened bread and wine with his disciples, reinterpreting them as his body and blood to institute the , thereby fulfilling and transforming the 's themes of and . While the Gospel of John places the on the evening before (Nisan 14) and aligns ' crucifixion with the slaughter of the Passover lambs (:14, 36), it complements the Synoptic portrayal by emphasizing as the true whose sacrifice coincides with the festival's sacrificial rites. The broader Exodus narrative provides additional typological parallels, with the Israelites' liberation from Egyptian slavery prefiguring believers' salvation from the dominion of sin and death through Christ. Just as the Passover initiated the exodus from physical bondage under Pharaoh—symbolizing the devil—and led to passage through the Red Sea as a type of baptism (1 Corinthians 10:1-2), Christ's passion and resurrection enact a new exodus, freeing humanity from spiritual enslavement and the curse of mortality. Early Church Fathers elaborated on these symbols; for instance, Melito of Sardis, in his second-century homily On Pascha, describes the original Passover as a "type" that precedes the "truth" fulfilled in Jesus, who as the immortal Lamb overcomes death and leads the faithful from darkness to light. Origen of Alexandria offered an allegorical reading of Passover elements in his Commentary on the Gospel of John, interpreting the lamb as Christ, the sinless sacrifice whose blood cleanses from corruption, and the unleavened bread as the "unleavened bread of sincerity and truth" (1 Corinthians 5:8), representing the purity of doctrine and repentance in the believer's renewed life. These interpretations underscore how Passover's rituals—lamb, bitter herbs, and unleavened bread—foreshadow Christ's passion as the source of spiritual liberation and moral transformation. Early Christians maintained symbolic continuity by linking Pascha's observance to the Jewish date of 14, particularly among Quartodecimans in Asia Minor, who fasted until evening and then celebrated the to commemorate Christ's sacrifice on that day. This timing preserved the of deliverance, viewing Pascha not as a mere commemoration of the but as the fulfillment of 's promise of salvation through the .

Celebration of the Resurrection

The celebration of the Resurrection, central to Pascha, is grounded in the accounts of the and ' appearances to his followers. In the Gospel of Matthew, women discover the tomb empty on the first day of the week, with an angel announcing that has risen as he said, and the risen Lord later appears to them (Matthew 28:1-10). Similarly, Mark recounts , the mother of James, and finding the stone rolled away and an angel proclaiming the resurrection, followed by ' appearance to (Mark 16:1-8). Luke describes women including and witnessing the and angels reminding them of ' words, with subsequent appearances to two disciples on the road to and to the Eleven (:1-49). John details finding the tomb empty, and the beloved disciple confirming it, and appearing first to , then to the disciples (:1-29). These narratives form the scriptural foundation for Pascha as the triumph of life over death. In Orthodox theology, Pascha is designated the "feast of feasts" and "holy day of holy days," serving as the of Christian and liturgical life, where believers participate through and joyous proclamation. It inaugurates a new creation, fulfilling God's redemptive plan by defeating and establishing a "new heaven and " as prophesied in (Rev. 21:1-4; 1 Cor. 15:24-26). Theologically, Pascha embodies the "eighth day," symbolizing the eternal Kingdom of God beyond the seven days of creation, where the reveals the unending day of and reveals Christ as the light that overcomes darkness (John 1:5). This concept underscores Pascha's role in trampling by , as expressed in the , opening the way to paradise for humanity. Doctrinally, the is affirmed in the , which states belief in Christ who "rose on the third day, according to the Scriptures" and in the future "resurrection of the dead, and the life of the age to come." like further elaborate this in his Paschal Homily, read during on Pascha, proclaiming the universal invitation to rejoice in the : "If any man be devout and love , let him enjoy this fair and radiant triumphal ," extending to all regardless of Lenten observance. emphasizes Christ's victory, declaring, "Let no one fear death, for the Savior’s death has set us free," and "By descending into , He made Hell captive," thus integrating the Harrowing of into the feast's proclamation. Eschatologically, Pascha offers a foretaste of the general resurrection and the final defeat of death, where "death shall be no more" (Rev. 21:4), transforming human existence into eternal life in Christ. In Orthodox soteriology, Christ's descent into Hades during Pascha signifies the liberation of the righteous dead and the overthrow of death's dominion, as Chrysostom exclaims: "O Death, where is your sting? O Hell, where is your victory? Christ is risen, and you are overthrown." This event prefigures the ultimate renewal of creation, where the Resurrection serves as the "good change" of humanity's fallen state into divine communion.

History

Development in the Early Church

The observance of Pascha in the early traces its roots to the apostolic era, particularly in , where it likely emerged as a commemoration of Christ's and tied to the Jewish . Tradition holds that the Apostle John and other apostles participated in such celebrations during their lifetimes, influencing subsequent practices in Asia Minor. For instance, , bishop of and a direct disciple of John, maintained the custom of observing Pascha on the fourteenth day of , as he had done with the apostle and his companions. By the second century, Pascha had become a formalized nocturnal in certain Christian communities, particularly in . Melito, of , delivered a titled Peri Pascha (On Pascha) around 160–170 , which provides the earliest extant description of this observance as a night-long gathering beginning at evening and culminating around midnight with the breaking of the fast and a celebratory meal. In the , Melito interprets Passover narrative typologically, portraying Christ as the true Paschal Lamb whose sacrifice fulfills and surpasses the Jewish rite, emphasizing themes of from to through his and . This text, delivered during the vigil, underscores Pascha's role as a central of salvation in the Asian churches. As Christianity spread to Gentile-majority regions, Pascha underwent adaptation from its Jewish roots while deliberately distancing itself from overt Judaizing tendencies to affirm its distinct identity. Early Gentile churches reoriented the festival to focus on Christ's redemptive work rather than strictly replicating rituals, incorporating elements like vigils and eucharistic meals that echoed but transformed Jewish practices into a celebration of the . This evolution allowed Pascha to resonate with non-Jewish converts, emphasizing universal salvation over ethnic observance, though regional variations in timing persisted and occasionally sparked tensions among communities. Bishops such as of Lyons played a pivotal role in fostering unity around Pascha's core practices in the late second century, prior to more formalized ecclesiastical gatherings. As a mediator in emerging disputes over observance, Irenaeus corresponded with church leaders, including of , urging tolerance and harmony based on shared apostolic traditions, thereby helping to preserve Pascha's observance amid diversity without enforcing uniformity at that stage. His efforts highlighted the festival's foundational place in , bridging Jewish-Christian heritage with the growing .

Quartodeciman Controversy and Councils

The Quartodeciman controversy arose in the second century as a debate within the early over the proper date for observing Pascha, the feast commemorating Christ's death and . Quartodecimans, primarily in Asia Minor and associated with churches tracing their traditions to the apostles and , celebrated Pascha on the 14th of , the Jewish date, regardless of the day of the week, emphasizing the crucifixion's alignment with the biblical Passover. In contrast, churches in and the West preferred observing Pascha on the following to highlight the , leading to tensions over uniformity and separation from Jewish practices. This division, documented by of , threatened ecclesiastical unity as bishops sought to enforce a single observance across regions. Key defenders of included , bishop of , who in a letter to around 190 AD asserted that his churches followed an apostolic tradition observed by figures like Philip, John, and , refusing excommunication despite Victor's threats. Anatolius of Laodicea, an Alexandrian scholar and bishop active in the late third century, engaged in the debate by authoring a on the Paschal festival that acknowledged the antiquity of Quartodeciman practices while advocating a compromise: celebrating Pascha on a within the week following the 14th of the lunar month to reconcile lunar timing with weekly observance. These figures highlighted the controversy's roots in competing claims to apostolic authority, with Polycrates emphasizing direct lineage from the apostles and Anatolius seeking a mathematical resolution via an 19-year lunar cycle. The controversy reached a decisive point at the in 325 AD, convened by Emperor I, where bishops standardized Pascha's date as the first after the full moon following the vernal equinox, explicitly rejecting and mandating independence from the Jewish calendar to ensure global uniformity. The council's letter, preserved in Eusebius' , declared that all churches must observe Pascha on this , with and tasked with computing the date annually for dissemination, effectively ending the practice of fixed 14th observance while promoting as the normative day. This decision aimed to foster amid broader theological disputes like . Subsequent ecumenical councils reinforced Nicaea's framework on Pascha's observance. In the Eastern churches, adherence to the Nicene tradition persisted, with most former Quartodecimans aligning to the rule.

Date and Calculation

Paschal Full Moon and Computus

The Paschal , in the context of determining the date of Pascha, refers to the approximation of the first full moon following the vernal , which is fixed as March 21 in the for computational purposes. This approximation relies on a simplified rather than precise astronomical observations, ensuring a consistent method across Christian traditions. The date serves as the 14th day of the in ecclesiastical reckoning, after which Pascha falls on the subsequent . The computus, the algorithmic procedure for calculating Pascha, integrates solar and lunar cycles to identify Easter Sunday as the first Sunday after the Paschal full moon. Central to this are the , which indicates a year's position in the 19-year and helps compute the ; the , representing the age of the moon on and used to find the Paschal full moon date; and the dominical , which designates the weekday pattern for the year to pinpoint Sundays. The process begins by deriving the golden number as (year modulo 19) + 1, then calculating the epact from tables or formulas based on the golden number and century adjustments, followed by locating the Paschal full moon and advancing to the next Sunday using the dominical letter. Historically, Byzantine computus employed tables based on the 19-year , which approximates the lunar year's alignment with the solar year, repeating every 19 years with minimal drift. These were extended into the 532-year , the product of the (19 years) and the 28-year , providing a comprehensive framework where dates recur identically after 532 years, as used in early medieval tables for reliable long-term predictions. In the Julian calendar, this method yields Pascha dates ranging from April 4, the earliest possible when the Paschal full moon falls on a (as in 2010), to May 8, the latest when it occurs on a (as in ). These bounds ensure Pascha follows the vernal while avoiding coincidence with the Jewish in most cases, maintaining its distinct Christian observance.

Eastern vs. Western Dating Differences

The primary divergence in the dating of Pascha (Eastern Orthodox ) and Western stems from the use of different calendars for computation. Western Christian churches, including Roman Catholic and Protestant denominations, adopted the in 1582, introduced by through the papal bull to rectify the 's gradual drift from the solar year by approximately three days every four centuries. In contrast, most Eastern Orthodox churches continue to calculate the date of Pascha using the ancient , originally established by in 45 BC, which they retain for liturgical purposes to preserve ecclesiastical tradition. This retention ensures that Pascha is observed on the first Sunday after the Paschal full moon following the vernal equinox, as defined by the in 325 AD, but computed according to Julian reckoning. The calendar discrepancy results in Pascha typically falling zero to five weeks later than Western Easter in the , depending on the alignment of lunar cycles and leap years. For instance, in years of , such as 2024, Western Easter occurred on March 31 while Orthodox Pascha was on May 5. Coincidences are infrequent but notable; both traditions celebrated on April 16 in 2017 and again on April 20 in 2025, highlighting the periodic synchronization despite the underlying differences. These variations affect global Christian observance, with the 13-day lag between the calendars (as of the ) amplifying the potential for extended separations. Efforts to achieve a unified date have persisted through ecumenical dialogues, emphasizing fidelity to the Nicene formula while incorporating modern astronomical data. A significant proposal emerged from the 1997 consultation in , , organized by the and the Middle East Council of Churches, which recommended calculating the Paschal full moon based on the actual vernal (around March 21 ) and the Sunday following the first thereafter, potentially aligning celebrations without altering core traditions. This Aleppo Statement has been endorsed by bodies such as the U.S. Orthodox-Lutheran , though implementation requires consensus across Orthodox autocephalous churches and Western denominations. Recent calls, including from Ecumenical Patriarch Bartholomew, have renewed advocacy, especially leveraging alignments like 2025 to foster unity. Exceptions exist among Orthodox jurisdictions regarding calendar use, though Pascha calculation remains standardized. Following the 1923 Inter-Orthodox Congress in , several churches—including those of , , , , , , , and (from 1968)—adopted the for fixed feasts, which closely mirrors the until at least the year 2800 by skipping certain . However, even these "New Calendar" churches compute Pascha and movable feasts using the traditional to maintain uniformity across , ensuring all observe the feast on the same Julian-derived date. Churches adhering strictly to the , such as the Russian, Serbian, and Jerusalem Patriarchates, as well as monasteries on , follow the same Paschal rule without exception. This unified approach for Pascha underscores the commitment to canonical consistency, even as civil calendars vary.

Liturgical Observance

Great Lent and Holy Week Preparation

, a 40-day period of fasting and spiritual discipline in the , begins on , the day following Cheesefare Sunday, and commemorates Jesus Christ's 40 days of temptation in the wilderness. This fast excludes meat, dairy, fish (except on certain feast days), wine, and oil, emphasizing self-denial to foster spiritual growth, with the Church encouraging moderation based on individual health and pastoral guidance. The season prioritizes repentance through practices like , often initiated at the of Forgiveness on the eve of , where parishioners exchange mutual pardon, and almsgiving as an expression of charity toward the needy. Liturgical services during Great Lent reflect a penitential tone, with no full celebrated on weekdays to heighten the focus on and prayer; instead, the —using Holy Communion consecrated on the previous Sunday—is served on Wednesdays and Fridays after , incorporating readings from , Proverbs, and . Key elements include the daily recitation of the Prayer of Saint Ephraim, which beseeches God for virtues like and , and the Great Canon of Saint , chanted over the first four days to evoke contrition through its verses on human sinfulness. Saturdays feature services (parastaseis) for the departed, underscoring themes of judgment and mercy. Holy Week, commencing after Lazarus Saturday and extending through Great and Holy Saturday, intensifies the preparatory journey toward Pascha with a stricter fast and services retracing Christ's final days. Palm Sunday celebrates Jesus' triumphal entry into Jerusalem, marked by a procession with palm or pussy willow branches and a Divine Liturgy highlighting the contrast between earthly acclaim and impending suffering. The Bridegroom Matins services on Holy Monday, Tuesday, and Wednesday portray Christ as the Bridegroom coming at an unexpected hour, urging vigilance through hymns drawn from Gospel parables. On Holy Thursday, the of Saint Basil the Great commemorates the and the institution of the , followed in the evening by of Holy Friday, which includes the reading of the Twelve Passion Gospels recounting Christ's betrayal, trial, and agony in . centers on the , with Royal Hours in the morning featuring Passion readings from the Gospels and Prophets, in the afternoon enacting the removal of Christ's body from the cross via the Epitaphios procession, and Typika services distributing antidoron as a symbol of communal fasting. The Presanctified Liturgy is also observed on the first three days of to sustain the faithful amid intensified repentance. Throughout, these observances culminate in spiritual readiness, briefly bridging to the Paschal .

Paschal Vigil and Divine Liturgy

The Paschal Vigil in Eastern Orthodox Christianity commences with the Midnight Office on evening, typically beginning around 11:00 p.m. or later, in a darkened to symbolize the tomb's gloom. During this service, the canon of is recited or chanted once more, and the epitaphios shroud is removed from the tomb and carried through the royal doors into , where it remains until the . The office concludes with prayers and the troparion "When Thou didst descend to death, O Life Immortal," setting a tone of anticipation for the . At , the central of Pascha erupts: the intones "Christ is risen!" three times, with the faithful responding "Indeed He is risen!" in a resounding echo that fills the . This is followed by the Paschal , where and congregation, holding lit candles, circle the exterior of the three times while singing "Thy Resurrection, O Christ our Savior, the Angels in heaven sing. Enable us on earth also to glorify Thee with thanksgiving." The symbolizes the journey from death to life, akin to the ancient catechumens' to baptismal fonts, and culminates with the reading of ( 16:1-8) outside the closed doors, after which the doors are flung open to represent Christ's . Upon re-entering the now-illuminated , bells ring joyously, and the —"Christ is risen from the dead, trampling down death by death, and upon those in the tombs bestowing life!"—is sung repeatedly as the primary . The Paschal Matins immediately follows the procession, forming the heart of the vigil with its exuberant hymnody. The service is structured around the full singing of the , composed by St. John of Damascus in the , which consists of nine odes praising the through biblical , such as the passage through the and the . Each ode interweaves with the as a refrain, emphasizing themes of light conquering darkness and the renewal of creation. Additional elements include the after the third and sixth odes, hypakoë, and the Great Litany, all chanted in a festive tone while the church is adorned with flowers, icons, and bright vestments. The matins conclude with the Praises, where the alternates with Resurrection stichera, culminating in a profound on victory over death. Seamlessly transitioning, the Paschal of St. John Chrysostom begins with the singing of the and verses from Psalm 67 ("Let God arise, let His enemies be scattered"), evoking the ancient temple's festal processions. The Epistle reading is from Acts 1:1-8, recounting the apostles' witness to the risen Christ and the promise of the , while the Gospel is :1-17, the Prologue proclaiming Christ as the eternal Word and Light entering the world. Baptismal themes permeate the , as Pascha renews the baptismal covenant through immersion in joy, with the priest often sprinkling and the congregation exchanging the . At the conclusion, the —a large, leavened loaf stamped with a —is solemnly blessed and elevated, symbolizing the bread of life offered by the risen Christ and distributed to the faithful throughout Bright Week. St. John Chrysostom's is traditionally read, inviting all to partake in the as a foretaste of heavenly banquet. Bright Week, spanning the seven days following Pascha, extends the vigil's festal character as a single, unbroken celebration of the , during which no occurs and the royal doors remain open to signify access to . Daily services replicate the Paschal and , with the substituting for the "" at key points—such as antiphons, the Little Entrance, and before Communion—sung multiple times to reinforce the triumphant proclamation. each evening features the Paschal stichera in rotating tones, and the is venerated and broken on Thomas Sunday, underscoring themes of doubt transformed into faith. This continuous fosters communal immersion in Resurrection reality, with greetings of "Christ is risen!" exchanged universally.

Traditions and Customs

Symbolic Foods and Icons

In Eastern Orthodox traditions, red-dyed eggs hold profound symbolism during Pascha, representing the shed for humanity's and the new life emerging from His , akin to a chick hatching from its shell. This practice traces back to early Christian customs, with the red color specifically linked to a legend involving presenting a red egg to Emperor as a witness to the , proclaiming "Christ is risen!" The eggs are often exchanged and cracked against one another in a that accompanies the traditional , where one person says "Christ is risen!" and the response is "Truly He is risen!", symbolizing the breaking of death's power and the triumph of life. Kulich, a tall, cylindrical enriched with eggs, , and sometimes raisins or candied fruits, serves as a central Paschal , crowned with a and the letters "" (Christ is Risen). It symbolizes Christ as the , providing eternal spiritual nourishment, and embodies the through its leavened dough, which represents the vivifying power of the replacing the of the . Often baked in large quantities and blessed at the Paschal , is shared among family and community, signifying joy and communal . In some traditions, it is paired with paska, a molded cheese inscribed with Paschal symbols, evoking the milk and honey of the and moderation in the Christian life. Icons play a vital role in Paschal observance, with the Resurrection icon—also known as the or —serving as the primary visual representation of Christ's victory over death. This icon depicts Christ in radiant white descending into on , shattering its gates in the form of a , trampling death underfoot, and pulling from their tombs to symbolize the redemption of all humanity and the promise of . Surrounding figures, such as prophets like and , underscore the fulfillment of prophecies, while the broken chains and keys illustrate the liberation from sin and mortality. The Paschal candle further embodies resurrection symbolism, lit from the new fire during the to represent Christ as the who conquers darkness, sin, and death, igniting hope and new life in believers. Adorned with a and the , it remains burning throughout the Paschal season as a reminder of Christ's enduring presence and the call to live in His illuminating truth. Similarly, the lamb motif appears in foods and icons, recalling the Paschal lamb of the whose blood spared the , now fulfilled in Christ as the sacrificed for the world's sins. Lamb dishes, such as roasted , mark the end of Great Lent's abstinence from animal products, signifying the restoration of joy and the ultimate sacrificial .

Greetings, Processions, and Global Variations

A central interpersonal expression during Pascha is the traditional greeting exchanged among Orthodox Christians, where one says "Christ is risen!" and the response is "Indeed, He is risen!" This paschal salutation, derived from the proclamation of the resurrection in the Gospels, is used from the midnight service on Pascha Sunday until the Feast of the Ascension, approximately 40 days later, fostering a sense of communal joy and affirmation of faith. The greeting appears in numerous languages spoken by Orthodox communities worldwide, including Greek ("Christos anesti!" / "Alithos anesti!"), Church Slavonic and Russian ("Khristos voskrese!" / "Voistinu voskrese!"), Arabic ("Al-Masih qam!" / "Haqqan qam!"), and Romanian ("Hristos a înviat!" / "Adevărat a înviat!"), allowing diverse congregations to participate uniformly. The midnight forms a key communal in Pascha observances across Eastern Orthodox , typically beginning at the conclusion of the Nocturne service on evening. and faithful, carrying lit candles and icons, exit the darkened and circle its exterior while singing hymns, symbolizing the myrrh-bearing women's to the and the transition from to life. Upon returning to the closed doors, the priest proclaims "Christ is risen!" and may read account of the (Mark 16:1-8), after which are opened to represent Christ's over , and the re-enters for the Paschal . This echoes early Christian baptismal rites, where catechumens processed from darkness to light, and it underscores Pascha's theme of passage from mortality to eternal life. Pascha celebrations exhibit rich global variations shaped by regional cultures within Orthodox traditions. In Greece, families gather on Pascha Sunday to roast a whole lamb on a spit over an open fire, a practice commemorating Jesus as the "Lamb of God" who sacrificed himself for humanity's salvation, drawing from biblical imagery in John 1:29 and the Passover lamb in Exodus. The roasting, often done communally by turning the spit together, follows the midnight liturgy and accompanies feasts with magiritsa soup and red-dyed eggs, emphasizing renewal and sacrifice. In Russian Orthodox communities, a popular custom involves egg-tapping games played with hard-boiled dyed red to symbolize Christ's blood and the joy of ; participants tap their eggs together, with the owner of the unbroken egg declared the winner and sometimes gaining good fortune for the year. These games, integrated into family gatherings after the Pascha service, extend the festive spirit and are paired with traditional foods like bread. Ethiopian Orthodox Christians, observing Pascha as Fasika, incorporate vibrant processions into their celebrations, particularly during leading to the resurrection vigil. On , a solemn circles the carrying a green velvet cloth representing Christ's body, accompanied by chanting in Ge'ez and , transitioning to joyful processions on Fasika eve with priests, drums, and pilgrims in white garments processing to break the 55-day Lenten fast. These processions, held in historic sites like churches, blend ancient rituals with communal feasting on doro wat and , highlighting Fasika's role as the year's most significant . In modern diaspora settings, such as Orthodox communities in the United States, Pascha observances blend ancestral customs with local adaptations, often featuring midnight processions and greetings in multiple languages at urban cathedrals, followed by community feasts. Parishes under jurisdictions like the Greek Orthodox Archdiocese or Orthodox Church in America host inclusive gatherings that emphasize unity amid multiculturalism.