“The great bulk of the population being absent at the fishing-places, there was no public worship at Stadarhraun; yet I was in no ordinary degree interested by witnessing the piety and devotion manifested by the clergyman and his family, eight in number, in the exercise of their domestic worship. We assembled round the altar, which was extremely simple, consisting merely of a coarse wooden table, when several appropriate psalms were sung in a very lively manner, after which a solemn and impressive prayer was offered up, the females, meanwhile, placing their hands on their faces, so as entirely to cover their eyes. The clergyman now read an excellent sermon on Regeneration, from Vidalin’s collection, which is in great repute over the whole island, and has, perhaps, more than any thing else, contributed to perpetuate a clear and distinct knowledge of the fundamental principles of Christianity among the natives. The service concluded with singing and prayer; after which, the members of the family gave each other the primitive kiss; and I could discover, from the joy that beamed in every eye, the actual increase of happiness derived from their renewed approach to the Fountain of Bliss.”
This quote is from Iceland; or the Journal of a Residence in that Island, During the Years 1814 and 1815 by Ebenezer Henderson. I would have preferred to have had a description of an Easter service but found none in my sources. Yet, it serves the purpose.
Our Icelandic ancestors were both superstitious and religious. The superstition began to fade with more contact with the outside world. The appearance of steam ships meant that schedules could be set and followed. No longer were trips to and from Iceland constantly disrupted or aborted because of the weather. Certainty begat traffic in both directions and, with the increased contact, scientific knowledge spread. However, the hold of superstition resurfaced with the widespread belief in spiritualism.
There is more evidence of religious belief in the time of emigration than of superstition simply because of the large number of bibles brought with the settlers. It is further evidenced by the passionate, and often, divisive religious debates that fractured the community. People took their religion seriously.
However, those black bibles have largely succumbed to mould and death. Few people in North America can read the Icelandic. The Icelandic bibles haven’t been replaced with English bibles. Society, blame or credit who you will, education, TV, the rise of materialism, advertising, mechanization, multiculturalism, pick your favorite culprit, has become more and more secular. Christmas now belongs to a fellow with a dozen magical reindeer and the maxing out of credit cards on gifts.
The suffering, death and resurrection of Christ has been replaced by a bunch of rabbits hopping about with chocolate candy to give as gifts. Even the Lamb of God has faded to insignificance, its connection to Christ mostly unknown.
Few celebrate Easter by saying, “Christ is risen.” Or replying, “Truly, Christ has risen.”
My own memories of Sunday school and church when I was a child and teenager are strong but most of those memories center on Christmas, the three wise men, the cradle, Mary, Joseph and the Christ child. I have only the vaguest memories of Easter. Perhaps, it was all too complicated, with this day and that day. The image of the Last Supper, of Christ on the cross is strong, and so is the image of the open tomb but it is as if the Church (I use a capital C because, this comment falls not just at the door of the Lutheran church) has taken this time for itself, made it an insider’s time of complexity. Perhaps in other religions or other countries where there is still public ritual attached to the death and resurrection of Christ, the meaning of this time is still understood and preserved but not here in North America.
However, a search of the internet about Easter in Iceland returned posts about meals, going to the countryside, visiting with family, having four days holiday and competitions among families as to who could give their children the largest Easter egg. In Canada, the trend is similar. Easter is a holiday, a time for getting family together for a large meal (no reference to the Last Supper), the giving of Easter cards picturing rabbits with baskets full of chocolate eggs, and the giving of Easter eggs.
For me, my memories of Easter are secular, the religious rituals, if there ever were any, forgotten. The memories are of family being together, of cooking them a large brunch, of an Easter egg hunt by the youngest members of the family searching out chocolate eggs with the names of the guests on them. The only religious symbol seems to have been the cross on the hot cross buns but I don’t think anyone, including me, thought to explain the significance.
What is it that separates us from the family that Ebenezer Henderson describes during his year in Iceland? What, in spite of their poverty, did they have that we, with our prosperity, have lost?
Religion was a big part of being Icelandic. It seems, sometimes, without the faith our families had that helped them weather the hardest of hard times, our Icelandicness is less than what it could be.