Christmas: The Non-Pagan Origin of December 25th
Or, how cherry-picking church history is bad
Introduction
Why the Date of Christmas is Important
For most, the date of Christmas is a given, but for a vocal minority, it symbolizes pagan influences corrupting “True Christianity.” This perspective has evolved from viewing Christmas as merely pagan to seeing it as an existential threat, indicative of a historical loss of the true gospel of Christ.
This article aims not merely to defend the tradition of Christmas but to critically examine the syncretic theory - the idea of blending pagan and Christian beliefs - through historical evidence and logical reasoning.
For those as firmly set in their skepticism as a fruitcake, this might sound just as nutty. Yet, for those navigating these icy waters with an open mind, brace yourselves for a journey through history of Christmas past!
The Early Church
Scope
There are various theories suggesting Christmas borrowed its date from pagan festivals as late as the Middle Ages. However, the most reliable evidence (which will be discussed in this article), even pagan origin theories, date back to the 3rd and 4th centuries. Therefore, simple reasoning excludes the theory of later influences when many sources predates those by centuries.
Setting the Scene
Before delving into why December 25th was selected as Christ’s date of birth, it’s essential to understand the context of early Christmas celebrations and address common misconceptions about the Early Church.
Shockingly, church history is seldom required for graduation in many seminaries today. By extension, many church congregants are even less informed than their pastors about their own church history and traditions. The mere mention of “tradition” often elicits hisses, yet as the Reformed apologist Dr. James White points out, “We all have our traditions.”
While we disagree with the conclusion of opponents as to the origins of Christmas, we concur with the general opinion we should all be aware of history behind what we believe and practice.
Tradition Developed Over Time
A prevalent myth is the Roman Catholic Church historically controlled and manipulated the Christian faith worldwide. This control is cited as the means by which Christianity has been corrupted by paganism, often at the hands of Constantine and almost always at the Council of Nicaea. This perception of the church is anachronistic and not supported by history.
This idea the “true faith” could be lost to corruption is akin to that held by Mormons. It suggests God is impotent in preserving His word, and Christ is impotent in building His church. If God can’t preserve the gospel 2,000 millennials, how is it now emerging by another “prophet” or TikTok?
Bishop of Rome
It wasn’t until the mid-5th century, when Leo the Great first claimed universal authority as Peter’s successor, Historian Philip Schaff notes. Despite Leo’s claim, he’d struggle to find recognition amongst his peers. It wouldn’t be another century and a half later before the bishop of Rome was widely recognized as having authority beyond the purview of Rome.
Even this “universal authority” must be kept in its context. Far from an unquestioned representative of God which kings sought for divine blessings, Dr. Kenneth Strand, a theologian and church historian, emphasizes the initial modesty of this authority and the church government surrounding the pope:
"[T]he form of church government indicated by it was originally probably not far different from what we envisage when we think of a modern local congregation… Therefore, to read back into it the more highly developed episcopal form of a later time is undoubtedly methodologically unsound."
Strand’s analysis reveals that the complex hierarchy of cardinals and dioceses, and the perception of papal infallibility, are much later developments. The early Church, even under emerging papal authority, was markedly different from the powerful Medieval Holy See.
Blood of the Martyrs
The window of the earliest Christian celebrations of Christmas range from AD 220 to AD 336. The latter is chosen as it’s the last recorded date of a Christian being martyred for their faith in the Roman Empire. Christians had been persecuted from circa AD 30 onward. This means by the time Christmas was being discussed, they had already undergone centuries of persecution for, in part, refusing to offer a pinch of incense to the Roman gods. Therefore, it seems unlikely Christians would have any interest in borrowing from the pagans
Further highlighting this point, a major church controversy known as the Novatianist Schism occurred in AD 250 during the Decian Persecution. The controversy hinged on the terms of Christians who renounced their faith under persecution should regain standing in the church. This controversy didn’t extend to those who merely denied Christ by word, as Dr. James White explains, but who also surrendered Bibles or other texts the Roman authorities thought were Bibles. The mere appearance of denying Christ was considered intolerable by many.
In summary, the proposition that early Christians, who endured torture and death rather than acquiesce to pagan practices, would then deliberately adopt a pagan holiday to celebrate Christ’s birth is implausible. This point is crucial, especially considering the additional historical context to be discussed next.
The Quartodeciman Controversy
The final piece to our puzzle lies in the Early Church’s dispute over the observance of Passover, Easter, and the breaking of the Passover fast — the Quartodeciman Controversy. Churches in the East followed a tradition which broke the fast on Nisan 14 (a date on the Jewish calendar). This practice is known as “Quartodecimanism,” from the Latin term “Quartodeciman,” meaning “Fourteenther.” The West observed the Easter feast on the Sunday following the 14th of Nisan.
Highlighting previous points regarding the pope’s limited influence at the time, Pope Victor I, the Bishop of Rome, attempted to excommunicate the Eastern churches in AD 190 for their Quartodecimanism, but he failed to garner support from other Western bishops. This also reinforces our previous point, there was no central church government dictating tradition and doctrine in the early church. Finally, the seriousness for which the date was chosen will carryover when we discuss the calculation of Christmas and Christ’s birth.
Summarizing the Context
The early Catholic Church differed markedly from its medieval Roman Catholic counterpart, with many traditions only now taking root and a shell of what they’d become. Without central authority and universal influence, amidst intense and prolonged persecution, a persecution brought about by rejection of said pagan practices, it’s absolutely crazy to think Christians would seek to blend the celebration of Christ’s birth with paganism.
Calculating Christmas
Pagan “Competitors”
Having established the unsuitability of the early Church environment for adopting pagan practices, it is still important to directly address the two most frequently cited pagan "competitors" to Christmas: the Roman celebrations of Saturnalia and Sol Invictus.
Saturnalia
Saturnalia, a festival dedicated to Saturn, originally started on December 17 and lasted up to seven days, concluding around December 23. Clearly, December 23 is not December 25. The claim that Saturnalia set the precedent for Christmas fails to acknowledge the significant differences in the nature of these festivities. The drunken revelry of Saturnalia stands in stark contrast to the solemn and reverent celebration of Christ’s birth.
Sol Invictus
Unlike Saturnalia, Sol Invictus actually falls on December 25. However, from the beginning, Sol Invictus was tied to worship of the Roman emperor. It is the divinity of the emperor which Christians refused to acknowledge and for which many had been executed. Moreover, Sol Invictus was not officially recognized until 50 years after the earliest discussions of celebrating Christ's birth on December 25. If anything, Sol Invictus was a response to the growing prominence of Christianity, not the other way around.
Later Date as Proof of Pagan Influence
Some historians contend that Christmas celebrations only began post-AD 336, after the era of Christian martyrdom had ended. However, this view overlooks the fact that other significant Christian observances like Easter and the Epiphany (commemorating the baptism of Christ) were already established well before this time. Come to find out, the date of Passover is important to this discussion — hold this thought.
Early Church Calculations
How Hippolytus “Made” Christmas
Early church writers proposed various dates for Jesus's birth, ranging from mid-December to early January. Thomas C. Schmidt, in his “Calculating Christmas” article, focuses on Hippolytus, and early church writer and theologian. Schmidt explains the reason for the spread:
Some ancient Christians give the date for Jesus’s birth in mid-December, others December 25, and still others early January, since all those dates are about nine gestational months removed from when they each thought the Passover of Jesus’s conception happened to occur.
Schmidt suggests that Hippolytus favored December 25, aligning with the winter solstice on the Julian Calendar. He posits that early Christians saw the “Light of the World” entering on the earth’s darkest day as symbolically fitting. They also believed that celestial events coincided with significant spiritual milestones, a viewpoint that Schmidt emphasizes in his analysis. It should be noted, the celestial bodies like the sun, moon, and stars are not owned by pagans. As stated in Psalm 135:6 LSB, “Whatever Yahweh pleases, He does, In heaven and on earth.” The winter solstice, like all creation, belongs to the Lord. While Schmidt doesn't delve further into the reason for Christ's conception during Passover, another perspective offers additional insight.
The Annunciation
Celebrated as “The Annunciation,” the announcement of Christ’s conception to Mary during, what is traditionally believed to be the Passover, was a major part of early Church celebrations. The timing of The Passover and the Annunciation are critical to understanding early Church calculations for Christmas.
Luke 1:26, referencing “the sixth month,” is often cited in determining the timing of the Annunciation. However, this appears to refer to the sixth month of Elisabeth’s pregnancy (Luke 1:24). Therefore, Mary's visitation by Gabriel took place during Elisabeth’s pregnancy, rather than being tied to a specific month on the Jewish calendar.
For those who wish to tie this sixth month to the Jewish calendar, there may be a few facts in their favor. As Bodie Hodges highlights, Jews historically used two calendars: a Nisan-Year and a Tishri-Year, serving religious and civil purposes. The spring date of Christ’s birth is typically determined assuming the Tishri calendar. However, Hodges explains, if we use the Nisan calendar, the civil calendar, then Christ would be born during December of our Gregorian calendar (check out Hodge’s article, he has a chart that makes this easier to follow.) Luke using a civil, rather than religious calendar, is consistent with the Gospel of Luke’s portrayal of Christ as the “Son of Man” and his contextual placement of events.
Adding to this, Greek journalist Dimosthenis Vasiloudis credits Julius Africanus, a significant Christian historian of the early 3rd century, with setting the December 25th date for Christmas. In his groundbreaking Chronographiae, one of the earliest Christian world history timelines, Julius Africanus placed the Annunciation on March 25, logically leading to a December 25th birthdate for Christ.
Eastern Difference
A notable distinction within Christianity is that the Eastern Orthodox Church celebrates Christmas on January 7. This divergence dates back to the Great Schism in AD 1054, which separated the Western and Eastern branches of the Catholic Church. At that time, the Julian Calendar was universally used within the Christian world. This changed in 1582 when Pope Gregory XIII decreed a transition to his namesake, the Gregorian Calendar. The Eastern Church, not recognizing the authority of the Bishop of Rome, continued to use the Julian Calendar for liturgical practices. Consequently, the December 25 celebration on the Julian Calendar corresponds to January 7 on the Gregorian Calendar, due to the differences between the two calendars.
In certain Eastern traditions, Christmas is celebrated on January 6th, merging with the pre-existing Feast of Theophany, which commemorates Christ’s baptism. This practice contrasts with the Western tradition, where Christmas and Theophany are distinct observances.
The Conclusions
The exact date of Christ’s birth is unknown, but this uncertainty does not diminish the significance of His coming. The celebration of Christmas is not rooted in paganism but in the historical and theological conviction that Christ, the Light of the World, entered into darkness to redeem His people.
The early church, forged in the fires of persecution, would not have compromised their faith by adopting pagan practices to honor the Incarnation. Historical evidence, from the calculations of early theologians like Hippolytus to the celebrations tied to Passover and the Annunciation, supports December 25 as a meaningful and deliberate choice by Christians, distinct from pagan influence.
For some, the observance of Christmas may feel like a violation of conscience, and Scripture calls us to respect such convictions. Yet, we must equally recognize that liberty in Christ allows believers to honor His birth as an act of worship. The purpose of Christmas is not the date or traditions, but the glory of God made manifest in the Incarnation of His Son.
As Paul reminds us:
“For us there is one God, the Father, from whom are all things, and we exist for Him; and one Lord, Jesus Christ, by whom are all things, and we exist through Him” (1 Cor. 8:6, LSB).
In celebrating Christmas, we declare that Christ is King, born to save His people, and worthy of all honor and praise. This is no pagan practice, but the joyful proclamation of the gospel.
Merry Christmas!
Edit Dec 19, 2024 - Updated Title, Revised Conclusion
Edit Dec 26, 2023 - Added works cited (below)
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Works Cited
Christian History Institute. (n.d.). How Early Church Viewed Martyrs. Retrieved from https://christianhistoryinstitute.org/magazine/article/how-early-church-viewed-martyrs
Daneshmand, J. L. (2018, March 30). When Heresy Was Orthodox: Quartodecimanism as a Brief Case Study. University of Edinburgh, School of Divinity. Retrieved from https://www.christianorigins.div.ed.ac.uk/2018/03/30/when-heresy-was-orthodox-quartodecimanism-as-a-brief-case-study/
Dhokia, M. (2021, December 29). How Saturnalia Became Christmas: The Transition from Ancient to Present. Academus Education. Retrieved from https://www.academuseducation.co.uk/post/how-saturnalia-became-christmas-the-transition-from-ancient-to-present
Grout, J. (n.d.). Saturnalia. Encyclopaedia Romana. Retrieved from https://penelope.uchicago.edu/~grout/encyclopaedia_romana/calendar/saturnalia.html
Grout, J. (n.d.). Sol Invictus. Encyclopaedia Romana. Retrieved from https://penelope.uchicago.edu/~grout/encyclopaedia_romana/calendar/invictus.html
Hodge, B. (2008, December 19). Is Christmas a Pagan Holiday? Answers in Genesis. Retrieved from https://answersingenesis.org/christmas/is-christmas-pagan-holiday/
Legacy Standard Bible. (2021). Biblical Citations. Retrieved from https://www.LSBible.org
McGarry, M. (2022, December 7). Why Do We Celebrate Christmas on December 25th? Youth Pastor Theologian. Retrieved from https://www.youthpastortheologian.com/blog/why-do-we-celebrate-christmas-on-december-25th
Schmidt, T. C. (2022, Winter). Calculating Christmas. Biblical Archaeology Society Library. Retrieved from https://library.biblicalarchaeology.org/article/calculating-christmas
Thurston, H. (1909). Easter Controversy. In The Catholic Encyclopedia. New York: Robert Appleton Company. Retrieved from http://www.newadvent.org/cathen/05228a.htm
Vasiloudis, D. (2022, December 20). Is Christmas a Pagan Rip-Off? The Archaeologist. Retrieved from https://www.thearchaeologist.org/blog/is-christmas-a-pagan-rip-off?rq=christmas
Wax, T. (2012, August 25). Just a Pinch of Incense. The Gospel Coalition. Retrieved from https://www.thegospelcoalition.org/blogs/trevin-wax/just-a-pinch-of-incense/
White, J. A. (2017). Church History Lecture. Phoenix Reformed Baptist Church. Retrieved from https://www.sermonaudio.com/search.asp?currpage=2&keyword=Church+History&keywordDesc=Church+History&SeriesOnly=true&Source