Pascha, the Resurrection of Our Lord Jesus Christ, is the most important and joyous feast in the Christian liturgical calendar. For both the Eastern Orthodox Church and the Ukrainian Greek Catholic Church (UGCC), it is a time of spiritual renewal, rejoicing, and celebration, marking the victory over death and the fulfillment of Christ’s promise of eternal life. The Paschal liturgical services, especially the Matins with Divine Liturgy and the Blessing of Paschal Food are at the heart of this celebration.
The Paschal Vigil is the main liturgical celebration that begins on Holy Saturday night and continues into Easter Sunday. It involves the Matins and Divine Liturgy, both of which are deeply symbolic and filled with joy, representing the transition from death to life, from the darkness of the tomb to the light of the Resurrection.
Paschal Matins begins late on Holy Saturday night, typically after the Nadhrobne service (Jerusalem Matins). The faithful gather in a darkened church to begin the Paschal Vigil. The darkness symbolizes the mourning and despair that covered the earth before Christ’s Resurrection.
The service begins with the chanting of “O come, let us worship” and the Great Prokeimenon (a psalm). As the faithful prepare to celebrate the Resurrection, the church gradually becomes brighter, as candles are lit and the Paschal Light is introduced.
Procession with the Paschal Candle:
The priest takes the Paschal Candle, a large candle symbolizing Christ as the Light of the World, and leads a procession around the church. The faithful follow, each holding their own candle.
The Paschal Candle is placed in the center of the church, symbolizing Christ’s presence among His people after His Resurrection.
During the Paschal Matins, the Paschal Canon is sung, a joyful and triumphant hymn that announces the Resurrection of Christ. The hymns are sung by the choir and congregation in exuberant tones, emphasizing the joy of the Resurrection. One of the key hymns is:
“Christ is risen from the dead, trampling down death by death, and upon those in the tombs, bestowing life!”
This hymn, chanted repeatedly, becomes the core message of Pascha, repeating the words of victory, transformation, and salvation.
The troparion of Pascha is chanted:
“Christ is risen from the dead, trampling down death by death, and upon those in the tombs, bestowing life!“
After the Paschal Matins, the Divine Liturgy of Pascha is celebrated. The faithful now celebrate the Eucharist, receiving Christ’s Body and Blood to commemorate His Resurrection.
The liturgical tone of the Divine Liturgy is marked by great joy, with hymns that reflect the glorious nature of Christ’s triumph over death.
The Glory be to the Father is replaced with:
“Christ is risen from the dead, trampling down death by death, and upon those in the tombs, bestowing life!“
The Divine Liturgy of Pascha is the climax of the Paschal celebration, uniting the faithful in worship and joy, offering thanksgiving for Christ’s salvation of humanity.
After the Matins and Divine Liturgy, the Blessing of Paschal Foods takes place. This is a beautiful and beloved tradition, particularly in Ukrainian and Slavic cultures. It is a time when the faithful bring their baskets filled with food to be blessed by the priest, symbolizing spiritual renewal and victory over death.
The blessing of Paschal foods serves as a celebration of the end of Lent, the end of fasting, and the joyous beginning of Pascha.
Throughout Great Lent, the faithful have fasted and refrained from many foods, especially meats, dairy, and eggs. The blessing of the foods marks the return to eating and the renewal of the body after the spiritual preparation of the fast.
The foods are symbols of the Resurrection:
Paska (Easter bread) symbolizes the Body of Christ.
Eggs represent new life and are often dyed red to symbolize the Resurrection.
Cheese and ham symbolize the joy of the Resurrection, as the faithful celebrate the end of fasting.
The basket of food is usually brought to the church by families, often covered with a white cloth.
After the Divine Liturgy, the priest will bless the baskets of food, sprinkling them with holy water and offering prayers of thanksgiving.
The prayers give thanks to God for the renewal and abundance of life brought by Christ’s Resurrection and ask for blessings on the food and all those who will partake of it.
After the food is blessed, many families will take the food home, and it will be shared with loved ones in a joyful Paschal meal.
Communal feasts are an essential part of the Paschal celebration. The food is seen not only as nourishment for the body but as a blessed gift from God.
In Ukraine, Paschal baskets are often adorned with decorative cloths, flowers, and other symbols of springtime, representing renewal and rebirth.
The Matins with the Divine Liturgy of Pascha and the Blessing of Paschal Foods represent the heart of the Paschal Vigil, where the Church celebrates Christ’s Resurrection—the victory of life over death and the fulfillment of God’s promise of salvation.
The Matins and Divine Liturgy unite the faithful in joyous worship, where the light of Christ dispels the darkness of sin and death.
The Blessing of Paschal Foods symbolizes the spiritual renewal that comes through Christ’s Resurrection, and it is a celebration of the restoration of all creation. It connects the spiritual with the material, as the faithful share in the blessings of life and salvation, both in the Eucharist and in the communal feast.
This glorious celebration of Pascha is the culmination of the Christian faith, and it marks the beginning of a new spiritual season, one of joy, hope, and eternal life through Christ’s victory over death.
The Resurrection of Christ (known as Pascha in Eastern Christianity) is the most significant and central feast day in the Christian liturgical calendar. In the Eastern Christian tradition, Pascha is considered the feast of all feasts and the most important event in Christian theology. To understand why, we must delve deeply into the theological and scriptural significance of the Resurrection and its implications for the faith and life of Christians, particularly from an Eastern Christian perspective.
The Resurrection of Christ is the foundational event of Christianity. According to St. Paul, if Christ had not been raised from the dead, then the Christian faith would be meaningless:
“And if Christ has not been raised, your faith is futile; you are still in your sins. Then those also who have fallen asleep in Christ are lost.” (1 Corinthians 15:17-18)
In this passage, St. Paul emphasizes that the entire Christian faith hinges on the Resurrection. Without the Resurrection, Christ’s teachings would merely be the teachings of a wise man, and His crucifixion would be the death of a martyr. However, with the Resurrection, Jesus is revealed as the Son of God, the Victor over death, and the Savior of the world. The Resurrection confirms the truth of everything Christ said and did during His earthly ministry.
In Eastern Christian theology, the Resurrection is more than just the revival of a body; it is the transformation of human existence itself. The Resurrection signals the defeat of death, the fulfillment of God’s plan of salvation, and the restoration of creation. Several theological themes are deeply interwoven in the understanding of Pascha:
Death, in Christian theology, is not just the physical end of life, but the result of humanity’s fall into sin. The Fall of Adam and Eve in the Garden of Eden led to the entrance of sin and death into the world (Genesis 3). The Resurrection of Christ is seen as the defeat of the dominion of death and sin. By rising from the dead, Christ breaks the bonds of death and opens the way to eternal life. This is a victory that belongs to all humanity.
“Christ is risen from the dead, trampling down death by death, and upon those in the tombs bestowing life.” — Paschal Troparion
The Resurrection also signals the restoration of all creation. In Eastern Orthodox theology, the Resurrection of Christis a cosmic event. It is not only humanity that is redeemed, but the whole of creation. Through Christ’s incarnation(God becoming human) and His Resurrection, God is seen as renewing the entire created order. The Resurrection opens the door for the renewal of the world, where creation itself is no longer subject to decay and corruption.
“For the creation waits with eager longing for the revealing of the children of God…” (Romans 8:19)
Thus, Pascha is seen as the first fruits of the new creation. The Resurrection is the beginning of the restoration of all things, where human beings and the rest of creation are invited to share in Christ’s victory over death and sin.
Christ’s Resurrection marks the end of sin’s power. While Christ’s death on the Cross paid the price for sin, His Resurrection demonstrates that sin no longer has final dominion over humanity. Sin’s sting, which was previously inseparable from death, is now rendered powerless. In His rising, Christ brings the gift of forgiveness, salvation, and a new relationship with God. This is especially significant in Eastern Christianity, where the theosis (divinization or deification) of humanity is a central aspect of salvation. Through Christ’s Resurrection, humans are invited to partake in God’s divine nature, being transformed and made partakers of eternal life.
In Eastern Orthodox and Eastern Catholic theology, Christ is often referred to as the New Adam. Just as the first Adam brought death and sin into the world through his disobedience, the New Adam (Christ) undoes this by His obedience, which culminates in His crucifixion and resurrection. Through Christ’s obedience, He brings the possibility of eternal life to all who follow Him. The Resurrection of Christ is seen as the first fruits of the new humanity, which will be fully realized in the resurrection of the dead at the end of time.
“For as in Adam all die, so also in Christ shall all be made alive.” (1 Corinthians 15:22)
The doctrine of theosis (also called divinization) is central to Eastern Christian theology. The belief is that through Christ’s Incarnation, Death, and Resurrection, humanity is given the potential to be united with God, to become partakers in the divine nature (2 Peter 1:4). The Resurrection is therefore the ultimate expression of theosis.
In the Resurrection, Christ brings humanity into a new, intimate relationship with God that was previously unattainable. Through baptism and participation in the Eucharist, Christians share in Christ’s divine life, which is made fully manifest in the Resurrection. Thus, Pascha is not only the celebration of Christ’s victory over death, but also the invitation for humanity to be divinized, to enter into eternal communion with God.
In Eastern Christianity, Pascha is understood as the fulfillment of God’s eternal plan for humanity. In the Paschal hymn, we sing:
“Christ is risen from the dead, trampling down death by death, and upon those in the tombs bestowing life.”
This hymn captures the essence of the Resurrection as a turning point in the history of salvation. Christ’s Resurrection is the culmination of the divine plan for humanity, the restoration of God’s original purpose for creation. It is the means by which human beings are reconciled with God and can share in divine life forever.
The Resurrection also gives theological depth to the sacraments of the Church, particularly Baptism and the Eucharist. Baptism is seen as a participation in Christ’s death, burial, and Resurrection. Through baptism, the faithful are spiritually united with the Risen Christ, sharing in His victory over death and sin.
The Eucharist (Holy Communion) is also profoundly connected to Pascha. As Christ’s Body and Blood, the Eucharist is a participation in His Resurrection, giving the faithful a taste of eternal life. In this way, the Resurrection of Christ is not merely something that is remembered once a year; it is something that is continually encountered and experiencedin the life of the Church, particularly in the sacraments.
For Eastern Christians, Pascha is the theological heart of the Christian faith. It is the day when Christ’s victory over death and sin is revealed, offering all of humanity the hope of resurrection and eternal life. Through His Resurrection, Christ demonstrates that life triumphs over death, good over evil, and salvation over sin. The Resurrection is the moment when God’s eternal plan for the redemption of humanity is fulfilled, and the possibility of theosis, of being united with the divine, is opened to all believers. Theologically, Pascha is the fulfillment of God’s love and the ultimate expression of the new creation that Christ brings into the world, making it the most important feast in Eastern Christianity.
The Gospel of John, particularly the first part of Chapter 1 (John 1:1-18), is read on Pascha (Easter) and other significant feast days in the Eastern Christian Church, including the Ukrainian Greek Catholic Church, for several deep theological reasons. The passage is profoundly important because it articulates the mystery of the Incarnation, the very foundation of Christian belief. Here’s why it is read in many languages on Pascha and other key celebrations:
The first chapter of the Gospel of John begins with a theological prologue (John 1:1-18), and it stands apart from the other Gospels due to its cosmic and philosophical depth. It speaks of the Word (Greek: Logos), which existed before creation and is itself God. This passage introduces the central Christian teaching that Jesus Christ is the eternal Word of God made flesh. The prologue affirms that Jesus, as the Word, is both fully divine and fully human.
The passage from John 1:1-18 reads:
“In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through Him, and without Him, nothing was made that was made. In Him was life, and the life was the light of men. And the light shines in the darkness, and the darkness did not comprehend it… And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only-begotten of the Father, full of grace and truth.” (John 1:1-14)
This passage is read on Pascha because it helps Christians understand why Christ came into the world. The Resurrection of Christ, which is celebrated on Pascha, is directly tied to His Incarnation — the Word becoming fleshto dwell among us. Christ’s divinity and humanity are integral to understanding the hope of resurrection, for He is the source of life and light for all humanity.
The opening verses of John 1 declare that the Word (Christ) is the Light that shines in the darkness. This is especially meaningful on Pascha, which celebrates Christ’s victory over darkness and death. The Resurrection is seen as the ultimate triumph of light over darkness, symbolizing the hope of eternal life in the face of sin and death.
“The light shines in the darkness, and the darkness did not comprehend it.” (John 1:5)
The Resurrection is the ultimate manifestation of this Light, which is now available to all believers. Pascha is celebrated as the triumph of the Light of Christ, which has dispelled the darkness of death and sin.
The reading of this passage is particularly poignant on Pascha because it connects the Incarnation (the Word becoming flesh) to the Resurrection. The Incarnation of the Word in the person of Jesus Christ made it possible for humanity to experience salvation and eternal life. Through Christ’s death and resurrection, humanity is invited into eternal communion with God, fulfilling the promise that the Word made flesh would bring light, life, and salvation to the world.
Thus, reading this passage on Pascha serves as a reminder that the Resurrection is not just the victory of Jesus’ spiritover death but the victory of the eternal Word of God—the divine Logos—who took on human flesh in order to save humanity.
John 1:1-18 also highlights the pre-existence of Christ and His role in creation. It is through the Word (Logos) that all things were made:
“All things were made through Him, and without Him, nothing was made that was made.” (John 1:3)
This theological idea emphasizes that Christ is not merely a historical figure who appeared at a specific time in history but is the eternal Logos, through whom the Father created all of existence. Pascha celebrates Christ’s redemption of that very creation, which was marred by sin and death. Through His Resurrection, He begins to restore creation, bringing it back into divine harmony.
The Gospel of John’s prologue is deeply theological but also universal in its implications. It speaks to the cosmic significance of Christ’s coming and His universal mission. This universality is why the reading of John 1:1-18 is done in many languages on Pascha and other feast days. By reading this passage in a variety of languages, the Church emphasizes that the message of Christ’s light, life, and resurrection is for all nations and all people, regardless of their language or culture. The message of Pascha transcends boundaries, and it is the Church’s way of affirming that the Resurrection of Christ is the hope of the world.
The use of many languages also reflects the Catholic (universal) nature of the Church, as the Gospel is intended for all people. It is not confined to one particular group or language; it is a message of life and light that is for everyone.
From a liturgical standpoint, the reading of John 1:1-18 on Pascha also serves as a symbolic reflection of the new creation brought about by the Resurrection of Christ. The opening verses of John echo the beginning of the world (“In the beginning…”), mirroring the creation story in Genesis (Genesis 1:1: “In the beginning God created the heavens and the earth”). By reading this passage, the Church draws a parallel between Christ as the Creator in the opening verses of John and Christ as the new Creator through His Resurrection. Pascha is seen as the beginning of a new creation—a world that is no longer subject to death and decay but to eternal life through Christ’s Resurrection.
The reading of the prologue of the Gospel of John at the beginning of Pascha liturgies also helps the faithful to enter into the mystery of the Resurrection in a profound and contemplative way. It sets the tone for the entire Paschal service, which is filled with joy, exultation, and victory. The light of the Resurrection is proclaimed from the very first moment of the Paschal celebration, just as Christ is the Light that illumines the darkness of the world.
The reading of John 1:1-18 in many languages on Pascha is rich in theological meaning and liturgical symbolism. It highlights the eternal nature of Christ as the Word (Logos), His role in the creation of the world, and His Incarnationthat brings light and life to humanity. Most importantly, it connects the Resurrection to the new creation that Christ inaugurates, inviting all peoples and languages to participate in the universal gift of salvation. By proclaiming this message in many tongues, the Church expresses the global and inclusive nature of the Resurrection, which is the hope and salvation for all people.
The Ukrainian Easter basket is a cherished tradition in the Ukrainian community, particularly within the Ukrainian Greek Catholic Church. It is an essential part of the Paschal (Easter) celebration, and the contents of the basket carry rich theological and cultural significance. The basket is typically brought to church on Holy Saturday or early on Easter Sunday to be blessed by the priest before the festive Easter meal. The foods in the basket are not only symbolic of the Resurrection but also reflect the deep connection between the Christian faith and the Ukrainian heritage, especially in terms of agricultural and familial traditions.
The foods placed in the Easter basket vary slightly from region to region but typically include the following items, each carrying specific symbolism:
Symbolism: Paska is a rich, sweet bread, often decorated with a cross and sometimes topped with icing or sprinkles. The round shape of the bread symbolizes the eternal nature of Christ, and the cross represents His sacrifice and resurrection. This bread is considered the most important item in the basket.
Theological meaning: The paska represents Christ, who is the Bread of Life (John 6:35). It also symbolizes the resurrection and new life that Christ brings to the world.
Pysanky: These are decorated eggs, often intricately colored and patterned using a wax-resist method. Pysanky have long been a part of Ukrainian tradition, and their designs can be deeply symbolic.
Symbolism: The egg represents new life and resurrection, as it is a natural symbol of birth and renewal. The egg’s hard shell symbolizes the sealed tomb of Christ, which is broken open at the moment of His Resurrection.
The coloring of the eggs often carries additional symbolism. For example, red eggs symbolize the Blood of Christ shed for the redemption of humanity. Other colors represent different aspects of creation, life, and salvation.
Krashanky: These are dyed eggs, typically a single solid color (often red). They are simpler than pysanky but carry the same symbolism.
Symbolism: Like pysanky, the krashanky symbolize life, renewal, and the Resurrection of Christ. The color red specifically emphasizes Christ’s sacrifice and His victory over death.
Symbolism: The ham or sausage (kovbasa) is a symbol of the abundance and joy of the Resurrection. It is also a reminder of the sacrificial lamb, which in Christian theology represents Christ (the Lamb of God). The ham is usually enjoyed as part of the celebratory meal after the Easter liturgy.
Theological meaning: The lamb is associated with the Paschal lamb, the sacrifice made for the salvation of the people, and this is reflected in the Christian understanding of Christ’s own sacrifice.
Symbolism: A block of cheese in the basket symbolizes the sweetness of Christ’s resurrection and the joy that comes with it. Cheese was traditionally eaten at Easter to celebrate the end of the Lenten fast when dairy products were restricted.
Theological meaning: The cheese symbolizes the abundance of God’s grace and the fulfillment of spiritual nourishment. It is a symbol of joy and celebration.
Symbolism: The butter in the basket symbolizes the richness and generosity of God’s blessings. In some regions, the butter is shaped like a lamb to emphasize the Christological meaning of the Lamb of God who is resurrected on Pascha.
Theological meaning: Butter, like cheese, is an Easter delicacy that marks the end of fasting. It signifies the richness of life after the Resurrection and the eternal abundance of the Kingdom of Heaven.
Symbolism: Salt is a symbol of purity and the preservation of life. In Christian tradition, it represents the covenant between God and humanity. It also symbolizes the salt of the earth that Jesus refers to in the Gospel (Matthew 5:13), signifying the faithful’s role in spreading the Gospel.
Theological meaning: Salt is connected to the notion of preserving faith and the strengthening of Christian values.
Symbolism: The horseradish symbolizes the bitter suffering of Christ, which led to His glorious resurrection. It is a reminder of the Passion of Christ (His suffering and death) and the sweetness of His victory over death.
Theological meaning: Just as horseradish has a sharp, bitter taste, it is a reminder of the bitterness of Christ’s sacrifice but also points to the sweetness of His Resurrection.
Symbolism of Pysanky: The pysanka, a decorated egg, is one of the most significant items in the Ukrainian Easter basket. The decorations on the egg can carry rich, specific meanings. The egg is a universal symbol of new life and resurrection, and in the context of Pascha, it is the Resurrection of Christ that is being celebrated. The various intricate designs represent the intricate nature of God’s creation and the renewal of the world through Christ’s Resurrection.
The coloring and patterns are not just decorative; they are meant to signify deeper spiritual truths, such as God’s protection, divine blessings, and the fertility of the earth. Red, as mentioned earlier, often symbolizes Christ’s sacrifice and His blood.
Symbolism of Krashanky: These simpler dyed eggs still carry the same meaning as pysanky but are more commonly associated with Easter’s simplicity and the joy of life that follows Christ’s Resurrection. The red krashanky, in particular, focus on the sacrifice of Christ and His victory over death. By placing them in the basket, the faithful recognize Christ as the New Adam, and the egg serves as a representation of renewed lifethrough His Resurrection.
Theological meaning: These foods remind us of the abundance of life given by Christ’s Resurrection and the joy of communion with Him. They serve as a connection between the earthly and the spiritual, reflecting the fullness of life that is restored through Christ.
The Ukrainian Easter basket is more than just a collection of foods; it is a profound expression of faith, hope, and resurrection. Each item, from the paska (Easter bread) to the pysanky (decorated eggs), and the inclusion of cheese, butter, sausage, horseradish, and salt, carries deep theological symbolism. These foods are part of the Paschal feast, celebrating the Resurrection of Christ, the renewal of life, and the abundance of God’s blessings.
By placing pysanky, krashanky, halunky, and driapanky in the basket, the faithful remind themselves and the community of the new life brought by Christ’s Resurrection, the sweetness of His victory, and the joy of eternal life that has been made available to all. The blessing of the basket is a final act of thanksgiving, acknowledging that these gifts are not only sustenance but also symbols of divine grace.
