The future of Easter in a secular society.(Religion)

HOLY DAYS AND HOLIDAYS

IT IS NOT SURPRISING that in Australia the two major Christian holy days--Christmas and Easter--are also the major national holidays. After all, Christianity has influenced a great deal of Australian private life and popular culture, and it remains the religion to which most people belong. In the 2006 national census 63.9 per cent of Australians declared some affiliation with a major Christian denomination. The next largest religious groups were Buddhists with some 2.1 per cent of the population and Muslims with 1.7 per cent. The proportion of the population with a religion other than Christianity hovers between 5 and 6 per cent. Given that the majority of Australians call themselves Christians if they embrace any religious title, the provision of a holiday to allow proper observance of a holy day makes practical sense and causes less disruption in the workforce.

But it is perhaps surprising that a society marked by increasing religious plurality would persist in privileging one religion over all the others (noting the unreliability of census data as an accurate indicator of religiosity). Those who assert that the level of committed Christian activity in this country is significantly lower than adherence are probably right. It is only on paper that the churches can really claim a mandate to speak for more than half of the nation on religious or spiritual matters. The religiously indifferent are probably the largest single category of citizen. Should they be forced to observe Christian holy days?

There will, of course, be those Australians without religious beliefs who are content to see the main Christian holy days remain public holidays on the basis of convenience. Christmas is probably safe from outright abolition despite signs of a creep towards the American custom of wishing everyone "happy holidays", placing gifts under a "holiday tree" and courts declaring nativity scenes and carol services in public buildings to be an official endorsement of religion. The Christian "Feast of the Incarnation' has, in any event, been colonised by retailers and secularised by the cult of Santa. But the future observance of Easter is less certain. After all, Easter is more overtly religious in focus, more resistant to rival meanings and more defining of Christian faith.

Given the continuing growth of non-Christian religions in Australia and noting the recent reassertion of militant atheism by Richard Dawkins and others, on what basis should Christians insist that Easter remain a public holiday? Why should this particular holy day be regarded as special and elevated in status above all others in the Christian calendar? What evidence can be provided that the events marked by Easter actually occurred, and what arguments can be offered in support of claims for its enduring significance? Indeed, what counts as evidence in this context and by what means can and should this evidence be tested? Can any intelligent conclusions be drawn about the historicity of the Easter events, or is it ultimately little more than a myth or a metaphor? And if there is no agreement on the evidence's veracity or the cogency of any conclusions drawn from that evidence, should the public observance of Easter be abandoned on the ground that it is an affront to human intelligence?

THE CONVENTIONAL CASE FOR EASTER

THE GOSPELS of Matthew, Luke and John each conclude with an account of an encounter with the risen Jesus. The writers are adamant that this was not a mere resuscitation of his physical body but an actual resurrection. The Jesus who was crucified at the hands of the Roman army in Jerusalem around April in the year 30 was raised from the tomb. He was now living, claimed the disciples, and radiated the glory of God. Between his resurrection and subsequent ascension into heaven, Jesus imparted his spirit to those left behind. They were empowered to continue his mission of proclaiming God's kingdom until Jesus returned.