Religious-sociologist: Why Easter is not as popular as Christmas

At Christmas, people also come to church who don't usually attend services - at Easter, this is much less the case. Why is that? In an interview with katholisch.de, Leipzig-based sociologist of religion Gert Pickel takes a look at the social significance of Christian holidays and how they are under threat.

Question: Professor Pickel, Christian festivals vary in popularity: although Easter is the most important, it takes second place to Christmas in terms of popularity. When it comes to Pentecost or Corpus Christi, hardly anyone can imagine what they are actually about. Why is that?

Pickel : The historical-ideal value of public holidays is diminishing. There are fewer church members and faith in the population as a whole is declining. As a result, people know what a public holiday is about: There is something there. But it doesn't affect them. Holidays are successful when they can have an impact beyond their actual occasion, when they appeal to the social. Christmas is the best example of this: it is a family celebration that is also attended by people who have had nothing to do with faith or church for generations - in order to watch the nativity play with their grandchildren in an emergency. The setting as a family festival is the model for success here. If this social connection doesn't play a major role, interest in a public holiday wanes very quickly.

Question: But Easter is much more attractive in spring than Christmas, you can even sit outside sometimes. Why is the social value there not so high?

Pickel : It's not as socially appealing. At Christmas, the family is at the centre, there are well-known carols and a huge set of symbols: lights, the tree, the nativity play and so on. Easter doesn't have as much of that. In addition, Good Friday is very sombre in the Protestant tradition, which is not so inspiring and not particularly uplifting, especially for children and young people. Many Protestant churches try to counter this with high culture, for example by playing Bach Passion music. Apart from that, many pastors also try to make the Easter services more cheerful and to provide socialising afterwards, for example with a sausage stand. Then you can connect with the people. But it's actually still possible at Easter, when many people still realise the value. Far fewer people associate anything with Reformation Day or Corpus Christi.

Question: Is this social connectivity due to the festivals themselves or rather to historical factors?

Pickel: Rather the latter. Some festivals have been very strongly charged historically. In the case of Christmas, for example, it was the middle classes who turned it into a family celebration with a tree in the living room, giving presents and singing carols together. Christmas is also very appropriately held at the end of the year, at a time when people come together and look back on the year together, so the idea of community is generally very strong. The churches have also responded to this and have tailored church services specifically to these needs so that people keep coming. It didn't work so well on other holidays. Where else it has worked well, however, are rites at turning points in life: Weddings and funerals, for example. Here, the churches manage to fulfil the social need for support during life transitions. Last but not least, many people refrain from leaving the church because they want to have a religious funeral or become a godparent. This was shown not least by the church membership survey. So people often have a very pragmatic approach to religion.

Question: On the other hand, there are also new appointments that no longer have anything to do with the original holiday, such as Ascension Day/Father's Day.

Pickel: That happens when people can't connect with the actual meaning of a holiday. When symbols are charged with a different meaning, the Christian aspect falls by the wayside. That hasn't happened yet with Christmas, partly because of the songs. But it has for many public holidays. For Ascension Day, for example, there is no setting that would appeal to families. There are also hardly any special Christian-related songs or rituals. There needs to be a connection between the social, symbolic and pastoral aspects. Because people have many options, of which religion is always just one and competes with other offers.

Question: Secularisation continues to advance. How is this changing the significance of religious holidays in general?

Pickel: There are simply fewer and fewer people who are interested in such holidays. After all, why should non-denominational people come to church - either they don't know what happens there or they have consciously decided against it by leaving. In addition, there is a break in socialisation. The connection to the church and faith is no longer passed on from generation to generation, people no longer know what to do with it. That's why people don't miss anything if they don't go to church. So why should they still celebrate a religious holiday?

Question: In contrast, public holidays of other religions, such as Eid al-fitr, the end of the Islamic fasting month of Ramadan, are becoming increasingly visible. Is the removal of religion itself an opportunity or does this lead to more rejection?

Pickel: There are always two sides to this: Some are upset that the other religions are now also coming around the corner with their holidays. The others are happy and demand that we think beyond ecumenism and think together about religion across religious boundaries. I think it always depends on the dose, but openness is always helpful. Congratulate the others, even go over to the mosque. Church leaders need to be prepared for the fact that they are dealing with other religions and not just their own. Because due to secularisation, pastors and imams will soon be the only ones who know anything about religion at all, so you have to be open and able to connect. Encounters with other religions can also lead to a sharpening and consolidation of one's own identity. Those who engage in dialogue with believers of other religions become more capable of speaking about their own faith. At the same time, there will always be church members who are against it.

Question: There are also repeated proposals to cancel religious holidays for economic reasons. What does that say about the state of religion in society?

Pickel: That is an indicator of secularisation. After all, it's about a loss of social significance, not just a decline in ties to the church. This makes it less and less attractive for politicians to campaign for Christian public holidays. Public holidays are often sacrificed - or, as in Berlin with International Women's Day, secular accents are set. These discussions are getting stronger. Even in more Christian countries such as Italy or Slovenia, there are fewer public holidays than in Germany. The churches would be well advised to get allies on board, such as representatives of other religions or trade unions. Mutual support can then help everyone involved. Because in the long term, it may not be Christmas or Easter that are on the line, but other public holidays certainly are.