Mark is entirely correct about Pesach (Passover) being an important holiday on its own terms. (And its other virtues, including ecumenical opportunities; our seder table always fills up with both Jewish students away from home and goyim.) My point in the earlier post was that a big-deal Christian holiday doesn’t demand a Jewish one at the same time, and that drawing a parallel between a celebration of the Jews’ embarkation on a voyage through history that is still underway and anticipates a Messiah in the indeterminate future, and a celebration of the resurrection of that Messiah two millenia ago, may be convenient identity politics, but it’s not theology.
However, it’s not the case that the holidays have no illuminating (both ways) legitimate links as the Catholic Encyclopedia explains:
“Commemorating the slaying of the true Lamb of God and the Resurrection of Christ, the corner-stone upon which faith is built, it is also the oldest feast of the Christian Church, as old as Christianity, the connecting link between the Old and New Testaments. That the Apostolic Fathers do not mention it and that we first hear of it principally through the controversy of the Quartodecimans are purely accidental. The connection between the Jewish Passover and the Christian feast of Easter is real and ideal. Real, since Christ died on the first Jewish Easter Day; ideal, like the relation between type and reality, because Christ’s death and Resurrection had its figures and types in the Old Law, particularly in the paschal lamb, which was eaten towards evening of the 14th of Nisan. In fact, the Jewish feast was taken over into the Christian Easter celebration; the liturgy (Exsultet) sings of the passing of Israel through the Red Sea, the paschal lamb, the column of fire, etc.”
Fortunately I have three months to reflect further on this before the blogging calendar demands a timely post.