We see how the name "Easter" never appears in the Greek New Testament. Easter is not a Christian name. It is Chaldean (Babylonian) in origin, a variation on the name Astarte, one of the titles of Beltis, the queen of heaven. It is to be noted that the apostolic church never gave attention to either the date of Christ's birth or the date of His resurrection, other than to note that the latter occurred on a Sunday. Neither of these days was observed by early Christians but as the pagan influence came into the church so did its festivals. In the third and fourth centuries a tremendous debate arose among Christian churches as to when Easter was to be observed. For the Roman Catholic branch it was largely settled at the Council of Nicaea (AD 325) with a formula still followed to this day, which cannot possibly be commemoration of the actual resurrection. In current practice Easter always falls on a Sunday and the Sunday chosen wanders over a period of four weeks ranging from March 22-April 25. Here is a good explanation..
“Easter occurs on different dates each year because, like the Jewish Passover, it is based upon the vernal equinox, that dramatic moment when the hours of the day-light and the hours of darkness at last draw parallel and then the light finally and triumphantly wins out. Thus Easter is always fixed as the first Sunday after the first full moon following the spring equinox. It's a cosmic, solar, and lunar event as deeply rooted in religious traditions originating from sun-god worship as one could conceivably imagine.” ~ Tom Harpur “The Pagan Christ”.
The point is that the early Christians gave no attention to commemorating the resurrection day of Christ. If they had been serious they would be observing the 17th day of the Jewish month, Nisan, which begins with the first new moon following the spring solstice. Passover among the Jews begins with the 14th day of Nisan. It would not be possible to commemorate the actual day of the month and have it always on Sunday, so the choice was made to have it on Sunday, adjusting the day of the month for convenience.
Given this information, although the resurrection of Jesus is a historical event of huge importance, we have no biblical precedent for making Easter a special day of celebration. Now the fact that Sabbath was supplanted by the church at Rome and even the anti-Judaism stirred up by Jewish revolts is well known and documented, and the claim that came out that it was from the 'resurrection', but scripture does not give any change nor was there any 'tradition' from the apostles. The truth is it was used to supplant the Sabbath, and the first day, Sunday has no basis for worship except for pagans as their festival day to the sun. Nothing of Easter was about Christ or His being risen, it was sun worship, 'the sunrise service tradition', is bowing and praying to the rising sun as you can see today. Here is even more on this:
"The author of the "Epistle of Barnabas" adduces the occurrence of the Resurrection on the first day as the reason for the observance of this "true day" (xv.). In the meantime the attitude of the Roman authorities had become intermittently hostile to the Jews; and after the rebellion under Hadrian it became a matter of vital importance for such as were not Jews to avoid exposing themselves to suspicion (Huidekoper, "Judaism at Rome"). The observance of the Sabbath was one of the most noticeable indications of Judaism. Hence, while in the first Christian century more or less regard and tolerance for the Jewish day were shown in Rome, even by non-Jewish Christians, in the second century the contrary became the rule (Justin Martyr, "Dial. cum Tryph." ii., § 28). In the East, however, less opposition was shown to Jewish institutions. Saturday and Sunday both were celebrated by "abstaining from fasting and by standing while praying" (Rheinwald, "Archäologie," § 62), In the West, especially where Roman influence dominated, Saturday was turned into a fast-day (Huidekoper, ib. pp. 343-344). The name "Sunday" is used for the first time by Justin Martyr ("Apologies," i. 67) in accommodation to a Roman nomenclature, but with reference to the circumstances that the light was created on the first day (noticed also in the Midrash; Gen. R. iii.: "ten crowns adorned the first day") and that the "light of the world" rose from the night of the grave on the first day of the week. The Christians, accordingly, were obliged to defend themselves against the charge of worshiping the sun (Tertullian, "Apologeticus," xvi.). The celebration of two days (by the Judæo-Christians?) is attested by Eusebius ("Hist. Eccl." iii. 37) and by the "Apostolic Constitutions," which advise the keeping of Saturday as a memorial of the Creation, and of Sunday, the Lord's day, in memory of the Resurrection (ii. 59).
Originally, then, Sunday and Sabbath were kept sharply distinct. But, like the Jewish Sabbath, Sunday was deemed not merely a holiday, but a holy day, and hence fasting thereon was interdicted (Tertullian, "De Corona Militis," § 3). Ease of mind (ευφροσύνη, which corresponds to "naḥat ruaḥ"; "Epistle of Barnabas," l.c.) was the proper condition for the day. One should not kneel at prayer (Irenæus, "Fragm. de Paschate"; "Apostolic Constitutions," l.c.); the standing posture, being at first a protest against mourning and ascetic rites (such as were forbidden on the Jewish Sabbath), came to be explained as suggestive of the Resurrection.".... SABBATH AND SUNDAY - JewishEncyclopedia.com
Some try to say it was changed by the disciples or their actions or the resurrection, but Sunday has nothing even after the resurrection as the disciples continued with the Sabbath as it was before and Christ tells it it would continue so you have to really bend scripture to fit Sunday as the day of worship. It isnt there.......
“Easter occurs on different dates each year because, like the Jewish Passover, it is based upon the vernal equinox, that dramatic moment when the hours of the day-light and the hours of darkness at last draw parallel and then the light finally and triumphantly wins out. Thus Easter is always fixed as the first Sunday after the first full moon following the spring equinox. It's a cosmic, solar, and lunar event as deeply rooted in religious traditions originating from sun-god worship as one could conceivably imagine.” ~ Tom Harpur “The Pagan Christ”.
The point is that the early Christians gave no attention to commemorating the resurrection day of Christ. If they had been serious they would be observing the 17th day of the Jewish month, Nisan, which begins with the first new moon following the spring solstice. Passover among the Jews begins with the 14th day of Nisan. It would not be possible to commemorate the actual day of the month and have it always on Sunday, so the choice was made to have it on Sunday, adjusting the day of the month for convenience.
Given this information, although the resurrection of Jesus is a historical event of huge importance, we have no biblical precedent for making Easter a special day of celebration. Now the fact that Sabbath was supplanted by the church at Rome and even the anti-Judaism stirred up by Jewish revolts is well known and documented, and the claim that came out that it was from the 'resurrection', but scripture does not give any change nor was there any 'tradition' from the apostles. The truth is it was used to supplant the Sabbath, and the first day, Sunday has no basis for worship except for pagans as their festival day to the sun. Nothing of Easter was about Christ or His being risen, it was sun worship, 'the sunrise service tradition', is bowing and praying to the rising sun as you can see today. Here is even more on this:
"The author of the "Epistle of Barnabas" adduces the occurrence of the Resurrection on the first day as the reason for the observance of this "true day" (xv.). In the meantime the attitude of the Roman authorities had become intermittently hostile to the Jews; and after the rebellion under Hadrian it became a matter of vital importance for such as were not Jews to avoid exposing themselves to suspicion (Huidekoper, "Judaism at Rome"). The observance of the Sabbath was one of the most noticeable indications of Judaism. Hence, while in the first Christian century more or less regard and tolerance for the Jewish day were shown in Rome, even by non-Jewish Christians, in the second century the contrary became the rule (Justin Martyr, "Dial. cum Tryph." ii., § 28). In the East, however, less opposition was shown to Jewish institutions. Saturday and Sunday both were celebrated by "abstaining from fasting and by standing while praying" (Rheinwald, "Archäologie," § 62), In the West, especially where Roman influence dominated, Saturday was turned into a fast-day (Huidekoper, ib. pp. 343-344). The name "Sunday" is used for the first time by Justin Martyr ("Apologies," i. 67) in accommodation to a Roman nomenclature, but with reference to the circumstances that the light was created on the first day (noticed also in the Midrash; Gen. R. iii.: "ten crowns adorned the first day") and that the "light of the world" rose from the night of the grave on the first day of the week. The Christians, accordingly, were obliged to defend themselves against the charge of worshiping the sun (Tertullian, "Apologeticus," xvi.). The celebration of two days (by the Judæo-Christians?) is attested by Eusebius ("Hist. Eccl." iii. 37) and by the "Apostolic Constitutions," which advise the keeping of Saturday as a memorial of the Creation, and of Sunday, the Lord's day, in memory of the Resurrection (ii. 59).
Originally, then, Sunday and Sabbath were kept sharply distinct. But, like the Jewish Sabbath, Sunday was deemed not merely a holiday, but a holy day, and hence fasting thereon was interdicted (Tertullian, "De Corona Militis," § 3). Ease of mind (ευφροσύνη, which corresponds to "naḥat ruaḥ"; "Epistle of Barnabas," l.c.) was the proper condition for the day. One should not kneel at prayer (Irenæus, "Fragm. de Paschate"; "Apostolic Constitutions," l.c.); the standing posture, being at first a protest against mourning and ascetic rites (such as were forbidden on the Jewish Sabbath), came to be explained as suggestive of the Resurrection.".... SABBATH AND SUNDAY - JewishEncyclopedia.com
Some try to say it was changed by the disciples or their actions or the resurrection, but Sunday has nothing even after the resurrection as the disciples continued with the Sabbath as it was before and Christ tells it it would continue so you have to really bend scripture to fit Sunday as the day of worship. It isnt there.......
