Why The War on Christmas is Over

The Compassion of Truth Ends The Season's Conflict. Christmas is Simply Christian: Celebrate Christ

NOTE: Look y’all, please don't get too deep with the picture. I put it in because I thought it was a cool theme for the article. PROCEED

Have you ever stopped to think about where Christmas really comes from?

Every year, it feels like we get bombarded with the same debates—people claiming it’s just a rehash of ancient pagan traditions or that it’s entirely unbiblical. Honestly, it’s exhausting! It makes you wonder how many of us truly understand the roots of our holiday celebrations.

I find it frustrating how easily myths spread, especially when it comes to something as meaningful as Christmas. Are we really willing to throw away centuries of rich tradition and heartfelt celebration just because of a few misconceptions? It’s not just about a tree or a gift exchange; it’s about the deeper meanings and connections that have evolved over time. When we dig into history, we uncover layers of significance that can transform how we view this holiday.

So, why does this matter? Because the narrative surrounding Christmas affects how we experience it. If we see it through the lens of guilt or shame over supposed pagan influences, we miss out on the joy and beauty of the season. The truth is that many of our cherished customs have been shaped by centuries of Christian enculturation and the acts of the saints, blending old practices with new beliefs and events from Church history with Holy Tradition in a way that honors both.

In this article, I’m going to attempt to end the notion that Christmas is merely a pagan holiday in disguise. Together (in the comments section), we’ll sift through the facts, examine historical contexts, and dispel the myths once and for all. By the end, I hope we can settle this debate and uncover the true significance of what we celebrate every December. So let's walk through historically the real story behind Christmas!

PART ONE: GETTING OUR TERMS AND RECORDS STRAIGHT

Christmas: Pagan or Not Pagan?

Defining our terms

Christians and Professing Hebrews:

The question of Christmas's origins often gets many into countless discussions, constantly fueled by misconceptions and a lack of historical awareness. To determine whether Christmas is truly pagan, we must first establish a clear definition of "pagan." Not just from lexical sources alone but from what God says is "pagan." So is God referring to superficial similarities in celebratory customs like the "Christmas Cancellors" do, or a deeper, theological appropriation of pagan beliefs like God, the Jews, and Early Christians do?

First off, I saw a pattern when doing my research on this particular thread of concern. Early Christian history reveals a deliberate effort to transform existing cultural practices, pagan or otherwise, and repurposing them with Christian meaning. This approach, known as "Enculturation," allowed the early Church to connect with diverse populations while maintaining the integrity of The Faith—and in our case of focus, The Incarnation: Christ's birth. Keep this in mind as we go along here. From there, I traced this back to the Old Testament itself and found the "pagan customs" claim of concern wanting.

So the question of concern is, what was the major concern from the Old Testament and onward? Was it Adoption of Pagan customs, or was it Idolatry?

This one issue literally SETS US UP to see through time once and for all whether or not Christmas is to be celebrated.

Before we dive deep, let's lock in the issue from the three perspectives:

1. The Professing Hebrew Perspective:

This viewpoint argues that adopting pagan customs into One's faith and practice renders it pagan... End of discussion. Point blank, period.

2. The Christian Perspective:

This stance focuses on idolatry. If a custom, whether pagan or not, involves or ever results in worshipping another god, then it is considered not only idolatrous. And this, for them, is the true meaning of Pagan.

3. God's Perspective:

The divine viewpoint, as revealed in Scripture, repeatedly condemns the worship of anything created. Any custom that is used for idolatry is the central concern—not the custom itself, not repurposing them to worship God, nor concern for foreign origins.

While these perspectives might seem subtly different, their differences are huge. God doesn't condemn the use of elements or customs with pagan origins. He condemns their misuse. That misuse is worshipping other gods—also known as idolatry. The Israelites, following God's own commands, incorporated elements common in pagan cultures—temples, music, even decorative elements—into their worship of Yahweh. You read that right. To put it more plainly, the Bible records God Himself taking pagan customs and repurposing them for Himself. Therefore, God is the first "Enculturator." The defining factor for us was our own heart posture. These elements now pointed to God, thanks to God, not away from Him. Thank God.

Therefore, the question isn't whether Christmas has pagan roots. The question is whether our celebration of Christmas leads us to worship other gods rather than God.

To sum up what I'm saying is:

God and Christians aren't concerned with whether something is pagan or not. Christians adopted pagan customs, just as the Jews did before them, all started by God's own commands to the Jews that included them in the first place.

If the "Cancel Christmas" crowd is right, then it calls God Himself and The Faith itself into question. But if the Christian is right, then it calls the Christmas Cancellers and their non-historic standard methods into question.

This is the basis of the whole discussion. With that being said, I'll start with the Bible, and then into history.

For starters, the following is a quick brief but detailed example of the "custom under idolatry" position:

In Exodus 23:24, God sets the tone early: Israel is commanded not to bow to foreign gods or adopt their practices but to destroy their symbols of worship instead. The warning is repeated in Exodus 34:15-16, where God cautions against forming covenants with the inhabitants of the land. Social ties, He says, will inevitably lead to sharing their customs and, eventually, worshipping their gods. It’s a pattern that doesn’t take long to show itself.

By Leviticus 18:3-4, the message gets even clearer: “Don’t do as they do in Egypt or Canaan.” Israel’s identity is to be distinct, shaped by God’s statutes, not the practices of surrounding nations. Later, in Leviticus 26:1, God forbids making idols or altars for worshiping anything other than Himself, reinforcing exclusive devotion.

Moving into Numbers 25:1-3, we find Israel falling into the trap God warned about. Social interaction with the Moabites leads to participating in their feasts and bowing to their gods—a natural progression from mingling to idolatry. It’s not just a random event; it’s the kind of domino effect God had been preparing them to avoid.

In Deuteronomy 7:1-4, the prohibition gets specific: “Don’t intermarry with them, because they’ll turn your children away from following Me.” The same theme appears in Deuteronomy 12:29-31, where God warns against even being curious about how other nations worship their gods. It’s not just the practices themselves but the mindset of inquiry that opens the door to idolatry. This is expanded in Deuteronomy 18:9-12, where God explicitly calls the customs of other nations abominable, underscoring that mixing with them isn’t just risky—it’s spiritually corrosive.

In Joshua 23:7,12-13, we see Joshua echoing these warnings: mixing with these nations will lead to snares and traps, pulling Israel away from God. And in Judges 3:5-7, the worst-case scenario plays out. Israel lives among the Canaanites, marries into their families, and serves their gods. What begins as proximity ends in spiritual compromise.

Fast forward to the monarchy, and 1 Kings 11:1-8 gives us the tragic tale of Solomon. Despite all his wisdom, he allows his foreign wives to sway his heart, leading him to worship their gods. This isn’t just a personal failure; it sets a dangerous precedent for the nation. Later, 1 Kings 14:22-24 describes Judah following the same path, building high places and pillars, mimicking the abominations of the nations around them.

By the time of the exile, the warnings have turned into consequences. 2 Kings 17:15-17 recounts how Israel imitated the nations and followed worthless idols, resulting in their downfall. 2 Chronicles 33:2-3 gives a similar account of Manasseh rebuilding high places and adopting the practices of pagan nations, leading Judah into deep spiritual decay. In 2 Chronicles 36:14, even the priests and leaders are said to be following the abominations of the nations, showing how widespread the corruption had become.

The prophets pick up the same theme. Jeremiah 2:23-25 paints a vivid picture of Israel chasing after foreign gods like a restless camel, tangled in the ways of other nations. In Jeremiah 10:1-2, the warning is straightforward: don’t learn the ways of the nations, because they lead to idolatrous customs. Ezekiel 11:12 delivers the same rebuke, pointing out that Israel has abandoned God’s laws in favor of the practices of surrounding nations.

Even after the exile, the problem persists. Ezra 9:1-2,12 laments that Israel is still mingling with foreign peoples and committing abominations. Nehemiah 13:23-27 tells how intermarriage continues to draw the people toward serving other gods. And in Malachi 2:11, Judah is condemned for marrying the daughter of a foreign god, profaning the sanctuary of the Lord.

The minor prophets don’t let up, either. Zephaniah 1:8-9 critiques those who dress in foreign attire, linking external customs to deeper spiritual corruption. It’s not just about clothing; it’s about identity and allegiance.

So clearly what stands out across all these passages is the slow but inevitable slide from mere association to full-blown idolatry. It starts with this inclusivism mainly from their spouses who served other gods, then grows more through social ties, and eventually ends in worship practices toward other gods that directly oppose God’s commands. Whether it’s through marriage, dress, or cultural mingling, the result is always the same: a dilution of faith and a drift away from the one true God to a false one. It’s a tale as old as the covenant itself—and one that's still remarkably relevant.

So clearly the practices of other nations were in context of idolatry and allegiance to other gods. But not that the usage of some of those customs were evil themselves. Hence, God's usage of some of them.

Icons and Idolatry: A Brief & Necessary Detour

SKIP THIS SECTION, if you're on a mission. I understand...

This is the perfect place to start because it forces Christians to give immediate answers to these age-old questions. The veneration of icons, a big part of Eastern Christian traditions, often draws accusations of idolatry. However, this argument overlooks a vital shift between the Old and New Covenants: God's self-revelation. Yes, God's self-revelation.

In the old covenant, God had not disclosed himself to Israel in a visible form. When God spoke the Ten Commandments to Israel on Mount Sinai, they only heard his voice but saw no form of him at all (Deut 4:12). And this is the clear point missed in God's whole concern after reading the verse 2 or 3 times over.

That’s the second commandment kept people from making images of God because any image would be speculative rather than based on how God had chosen to reveal Himself. He wasn’t a bull, though they sacrificed bulls, and so on and so on. Any image of God would be a false image at that time.

However, the situation changed dramatically with the Incarnation of Christ. In Jesus, God made Himself visible to humanity. As the Apostle John writes:

"And the Word became flesh and dwelt among us, and we have seen his glory."(John 1:14, ESV)

Jesus is described as:

"He is the image of the invisible God."(Colossians 1:15, ESV)

And:

"He is the radiance of the glory of God and the exact imprint of his nature."(Hebrews 1:3, ESV)

God and Pagan Customs

Now we set foot into religious practices, and the objects associated with rituals and worship. Above all, where did God stand in the midst of all this? Remember, idolatry is the worship of other deities and created things rather than the Creator Himself. Exodus 20:3-5 makes this abundantly clear:

> "You shall have no other gods before me. You shall not make for yourself a carved image... You shall not bow down to them or serve them..." (Exodus 20:3-5, ESV)

So notice that the emphasis is on worshiping or serving other gods or images as deities. The mere presence or use of an object, however, doesn't constitute any notion of idolatry at all unless, once again, it’s worshiped as a god. Now this doesn’t mean that people should sit any object they like into a church just for show. Let's not get ridiculous.

Now the Bible provides several examples where objects or symbols were used to honor God, which keeps it from being an idolatrous act.

Objects used in worship ceremonies in the Old Testament:

Cherubim in the Temple: In 2 Chronicles 3:10-13, during the construction of Solomon's Temple, cherubim made of olive wood and overlaid with gold were placed in the Most Holy Place.

> "In the Most Holy Place he made two cherubim of sculptured work, and overlaid them with gold... The wings of these cherubim spanned twenty cubits..." (2 Chronicles 3:10-13, ESV)

These figures were fashioned and clearly occupied spaces of worship but they weren't idols; they symbolized the presence and majesty of God and were a window into the throne room of God "according to the pattern" (Exodus 25).

Ark of the Covenant: Exodus 25:18-20 describes the construction of the ark with two golden cherubim.

> "And you shall make two cherubim of gold... The cherubim shall spread out their wings above, overshadowing the mercy seat..." (Exodus 25:18-20, ESV)

Again, these objects served as a physical representation of God's throne, not as objects of worship.

The Ark of the Covenant itself resembled an Egyptian palanquin, predating the ark, carrying idol statues. A palanquin is what the Ark of the Covenant was in the ancient world.

5 chapters earlier in Exodus 20, we read how the second commandment forbids making and worshiping idols. Yet soon after, God instructs Moses to make cherubim images with clear stylistic similarities to Egyptian pagan art (Exodus 25:18-22) which is another story altogether. But what makes them not idols? Answer: Their usage directed toward God.

Circumcision was another pagan custom, practiced by the Egyptians thousands of years before God commanded Abraham to be circumcised as the key act in entering a covenant with him...

So is God Pagan for any of this? Are the Jews pagan for this?

No. God was not contradicting His commandment against idols by telling them to make cherubim around the Ark of the Covenant, a version of a palanquin, because He immediately contrasts idol worship with serving and worshiping Him... That point CANNOT be missed. In other words, the crucial distinction lies in the purpose and function of images and objects.

Idols are created to be worshiped as deities themselves.

Idol statues are objects of devotion, receiving prayers, sacrifices, and allegiance that rightfully belong to God alone.

Any cherubim, images, etc. on the other hand, were created at God's command to represent where He resides and portrayed aspects of His presence and glory. It was a reminder of who you were in front of, hence, where you were. Wherever God is manifest, there is sacred space. Moses makes that clear when he removed his shoes in a cave when God was manifest in the burning bush. They served a symbolic function within the context of the tabernacle worship, pointing towards God, not taking His place.

Just as a picture of a loved one on your desk or mantle is not the person themselves, but a representation of them, the cherubim served as a grounding basis of God's presence and especially of sacred ground in that area among His people. They were not to be worshiped in and of themselves, but were associated with the presence of God.

Jacob's Stone Pillar: In Genesis 28:18-22, Jacob sets up a stone pillar after his dream of the ladder reaching to heaven.

> "So early in the morning Jacob took the stone that he had put under his head and set it up for a pillar... And he called the name of that place Bethel..."(Genesis 28:18-19, ESV)

The pillar commemorated God's promise, acting as a memorial, not an idol object of worship.

So how can someone say that the use of pagan customs or physical objects or in worship is inherently idolatrous when Scripture provides these precedents?

Objects like the Christmas Tree

PART TWO: LET US BEGIN

The Christmas Tree: What's the issue according to God

The Old Testament attitude against "green trees" in spaces of worship referred specifically to living trees holding idolatrous meaning in Canaanite religions. But decorative, abstracted botanical motifs were permissible.

Jeremiah 10:1-5 is frequently cited by some groups, including certain professing Hebrews, to argue that the use of Christmas trees is unbiblical. However, a careful linguistic and contextual analysis reveals that this passage addresses the practice of idolatry, not the decoration of trees as part of a festive celebration like Christmas.

In the passage, Jeremiah warns the Israelites not to adopt the practices of pagan nations but pay attention to the way he describes this act: "For the customs of the people are vain: for one cutteth a tree out of the forest, the work of the hands of the workman, with the axe" (Jeremiah 10:3, KJV). The Hebrew word for "tree" used here is "עֵץ" ('ets), which can refer to wood or a wooden object. The emphasis is on the fashioning of the wood by craftsmen into actual idols. The phrase "work of the hands of the workman" indicates craftsmanship beyond merely setting up a tree.

Jeremiah 10:3-4 (KJV):

"For one cutteth a tree out of the forest, the work of the hands of the workman, with the axe. They deck it with silver and with gold; they fasten it with nails and with hammers, that it move not."

Septuagint (LXX):

"For the customs of the nations are vain; it is a tree cut out of the forest, the work of the carpenter, or a molten image."

Here’s what’s happening: someone cuts down a tree, and then a craftsman (the Hebrew word here is ḥārāš, which means an artisan or carpenter) gets to work on it. They’re not just decorating the tree as-is—they’re carving it and shaping it into something artificial, something meant to be worshipped. Then, they cover it with silver and gold to make it look all fancy, and they nail it down so it doesn’t fall over. This is classic idol-making behavior.

It Gets Better...

Jeremiah 10:5 gives us another hint about what kind of object this is:

Jeremiah 10:5 (KJV):

"They are upright as the palm tree, but speak not: they must needs be borne, because they cannot go."

Septuagint (LXX):

"They are set up that they may not move; it is wrought silver, they will not walk."

Now we have the phrase "upright as the palm tree," which is describing something tall and vertical—think of a totem pole or an Asherah pole (those wooden poles used in ancient pagan worship). This doesn’t sound anything like a modern Christmas tree, which is usually conical and sits indoors.

And then there’s the whole bit about how these objects can’t speak, walk, or do anything on their own. They’re lifeless. This is a common theme in the Bible when it comes to idols—pointing out how ridiculous it is to worship something that can’t even move unless you carry it. For example:

Psalm 115:4-8 mocks idols for having mouths but not speaking, eyes but not seeing, and feet but not walking.

Isaiah 44:9-20 goes even further, ridiculing the whole process of making an idol and then bowing down to it.

So, again, this is all about idols—man-made objects that people worshiped as gods. Christmas trees aren’t carved into idols, they aren’t covered in precious metals to make them look divine, and nobody worships them. They’re just decorations, plain and simple. So, trying to connect Jeremiah 10 to Christmas trees is really stretching the text way out of context.

In short: Jeremiah 10 is a critique of idolatry, not your holiday decor.

The REAL Origin of Christmas Trees

How the Paradise Tree became the Christmas Tree we know today is actually more of an interesting medieval tradition that eventually gave us our modern Christmas tree. It’s not just some random decoration that popped up one day. The Paradise Tree has deep roots (pun intended) in Christian storytelling and theology, and it started as a way to teach people about the Bible in a really visual, dramatic way. By looking at how it evolved, we can see how a simple tree went from being a symbol of humanity’s fall to a centerpiece of Christmas celebrations.

It All Started with Medieval Plays

So, back in the Middle Ages, most people couldn’t read. Or should I say, STILL couldn’t read... Pause to let that sink in for a moment... This was their "go-to" method to teach them the Bible. The Church put on these big theatrical productions called mystery plays. One of the most popular plays was the Adam and Eve Play, which told the story of the Garden of Eden. And guess what? The star of the show wasn’t Adam or Eve—it was the tree.

This tree, called the Paradise Tree, represented the Tree of Knowledge from Genesis. It was decorated with apples to symbolize the forbidden fruit. Imagine a big evergreen tree, lush and green, standing in the middle of a church or town square, covered in bright red apples. It wasn’t just a prop—it was a powerful visual symbol of the story being told.

There’s even a record from Strasbourg Cathedral in 1415 that talks about this:

"A green tree adorned with fruits was placed in the choir for the Adam and Eve play, representing the tree in paradise."

Francis X. Weiser, Handbook of Christian Feasts and Customs: The Year of the Lord in Liturgy and Folklore (New York: Harcourt, Brace, 1958), p. 68.

But why an evergreen tree? Well, it’s green all year round, so it naturally symbolized life and hope—perfect for a story that’s all about humanity’s fall and eventual redemption.

But Why December 24th? Here’s an interesting bit: the Adam and Eve Play was usually performed on December 24th, which was the Feast of Adam and Eve. Yep, they had a feast day for Adam and Eve! It was a big deal in the medieval Church calendar, and it made sense to tie their story to Christmas. After all, the whole point of Christmas is celebrating Christ’s birth, which is directly connected to the story of humanity’s fall and need for salvation.

An ENTIRELY different reason modern-day folk set up Christmas trees these days. I mean, if kids today had a choice between setting up a tree for reflecting on the fall and "who wants presents," I think it would be obvious what they'd pick. But back to the tale.

The Paradise Tree fit perfectly into this. It wasn’t just about sin and the fall—it also pointed forward to the redemption that Christ would bring. Medieval Christians loved connecting dots like this. For example, they often compared the "bad tree" in Eden to the "good tree" of the Cross.

One 13th-century hymn put it like this:

"O blessed tree of Eden, whose fruit brought death; yet from thee comes the fruit of life, Christ our Savior."

The source for this is: The Liturgy of the Hours, Volume I: Advent and Christmas Season, Office of Readings for December 17, Antiphon for the Benedictus.

So, the Paradise Tree wasn’t just a reminder of Adam and Eve’s mistake. It was also a symbol of hope, showing that God’s plan for salvation was already in motion.

Theological Roots Beneath the Tree

The Paradise Tree didn’t just come out of nowhere. Early Church thinkers like St. Augustine had already been talking about the symbolism of trees in Eden. Augustine, in his famous work The City of God, made a direct connection between the Tree of Knowledge and the Cross.

Here’s what he said in Book XIII:

"The tree in paradise was a figure of the cross, from which hung the fruit that brings eternal life."

This idea stuck. By the time the Middle Ages rolled around, Christians were fully embracing this kind of symbolism. The Paradise Tree became a way to visually communicate these deep theological truths. Imagine being in a medieval cathedral, watching the Adam and Eve Play, with a beautifully decorated tree in the center. The apples symbolized the forbidden fruit, and sometimes wafers were added to represent the Eucharist—the "fruit" of Christ’s sacrifice. For them, it was all connected.

From Church Plays to Home Decorations

At some point, people started bringing the Paradise Tree into their homes. I'm guessing they perhaps did small plays of their own. Remember, this is a time where they had no TV, fortunately. By the late Middle Ages, it wasn’t just something you saw in a play—it became a household tradition during Advent and Christmas. There are records from Freiburg, Germany, in 1494 that describe families putting up Paradise Trees in their homes.

One record says:

"During Advent, households place a green tree within their homes, adorned with apples and wafers, recalling the story of paradise."

Weiser, Handbook of Christian Feasts and Customs

The decorations were super symbolic. Apples still represented the fall, and wafers symbolized Christ’s redemption. It was like having a mini-theology lesson in your living room. This shift—from public plays to private homes—was a big step in the evolution of the Paradise Tree into the Christmas tree we know today.

The Christmas Tree Takes Over

By the 16th century, the Paradise Tree had morphed into what we now call the Christmas tree. The focus on Adam and Eve’s story started to fade, but the evergreen tree itself stuck around because it symbolized eternal life. Decorations also changed. Apples and wafers were replaced by things like candles, sweets, and eventually ornaments like glass baubles to replace the apples.

Theologians have pointed out how the Paradise Tree paved the way for the Christmas tree. For example, Josef Jungmann, a liturgical scholar, wrote:

"The Paradise Tree, rooted in biblical and liturgical traditions, provided the symbolic foundation for the evergreen tree’s integration into Christian Christmas customs."

Weiser, Handbook of Christian Feasts and Customs

In other words, the Christmas tree didn’t come out of nowhere. It evolved from the Paradise Tree, carrying over its themes of life, redemption, and hope, even as the decorations and traditions changed.

The Paradise Tree might not be as well-known today, but its influence is everywhere. What started as a prop in medieval plays became a powerful symbol of humanity’s fall and redemption, and eventually turned into the Christmas tree we all know and love.

Think about it: when you decorate your Christmas tree, you’re participating in a tradition that goes back hundreds of years. The apples (or ornaments) you hang, the lights you string—they all have roots in the story of Adam and Eve and the hope of salvation through Christ.

From the Strasbourg Cathedral in 1415 to the homes of 15th-century Freiburg families, the Paradise Tree has been a symbol of life, hope, and redemption. Even though it’s evolved into something more festive and less overtly theological, its origins remind us of the deeper meaning behind the season.

Answers from a book suggested by a Professing Hebrew: Paganism, Winter, and The Human Being

You know, it's ironic that the following is a series of some of the summarizations of a few topics brought up by a Professing Hebrew from this very time last year. The book is called The World Encyclopedia of Christmas. What I learned from reading parts of the book is that it's fascinating to consider the profound significance of winter celebrations in human culture. Seriously, these festivals weren't just frivolous gatherings; they were essential for survival, providing warmth, illumination, and social interaction during the most challenging time of the year.

It’s striking how deeply winter celebrations are interwoven with both human survival and community life. These traditions weren’t just decorative or indulgent—they were rooted in necessity and carried profound psychological and social meaning. Reading works like The World Encyclopedia of Christmas by Gerry Bowler and Tanya Gulevich’s Encyclopedia of Christmas and New Year’s Celebrations gives a deeper appreciation for these practices. Ancient accounts like those of Lucian and Macrobius in their respective works, Saturnalia, also offer fascinating glimpses into the spirit and purpose of these age-old festivals.

Take the Yule log, for example. Often romanticized as a quaint holiday tradition, is a striking example of how Christianity absorbed, transformed, and ultimately sanctified pagan customs. What began as a superstitious ritual tied to nature worship and fertility cults was reinterpreted through the lens of Christian theology to reflect the light of Christ and the hope of salvation. This transformation was no accident—it was a deliberate effort by the Church to redeem pagan practices and infuse them with Christian meaning. By examining the historical and cultural context of the Yule log, we can see how Christianity reshaped pagan customs into symbols of divine truth.

The Pagan Origins: A Ritual of Fire and Fertility

The origins of the Yule log lie in the pre-Christian midwinter festivals of Northern Europe, where fire was central to pagan worship. The Norse celebrated Jól, a midwinter festival marked by the burning of great logs to honor their gods and ensure the return of the sun. Fire was believed to have protective and purifying powers, warding off evil spirits during the darkest time of the year. As historian Ronald Hutton explains in The Stations of the Sun, “The burning of logs at midwinter was a widespread custom among the Germanic peoples, intended to bring light and warmth to the darkest days and to encourage the sun to return” (Oxford University Press, 1996).

The Celtic peoples also incorporated fire rituals into their winter solstice celebrations. The Yule log was often sprinkled with wine, salt, or even blood as an offering to the gods. These practices were deeply tied to fertility and agricultural cycles, reflecting the pagan belief that nature itself needed to be appeased in order to ensure prosperity. The Anglo-Saxons, as described by the venerable Bede in his De Temporum Ratione (The Reckoning of Time), celebrated Modraniht (Mother’s Night) on the eve of the winter solstice. Bede writes:

“They began the year on the 25th of December, when we now celebrate the birth of the Lord; and the very night that is now so holy to us, they called by the heathen name Modraniht, that is, the night of the mothers, because (we suspect) of the ceremonies they performed all that night.” -Bede, The Reckoning of Time, Chapter 15

The Christian Transformation: Redeeming the Yule Log

As Christianity spread across Europe, the Church faced the challenge of converting deeply ingrained pagan practices. Rather than abolish these customs outright, the Church often chose to reinterpret them, infusing them with Christian meaning. The Yule log is a prime example of this strategy. What was once a pagan symbol of nature worship became a representation of Christ, the “light of the world” (John 8:12), whose birth is celebrated at the darkest time of the year. The deliberate Christianization of the Yule log can be seen in its adoption into Christmas traditions. The burning of the log, once a ritual to summon the sun, was repurposed as a symbol of Christ’s light overcoming the darkness of sin and death. The ashes, once kept as pagan charms, were now seen as holy relics, believed to bring blessings and protection to the household. This transformation was not merely symbolic but theological, reflecting the Christian belief in the sanctification of all creation through Christ. Again, these concepts of God's grace in physical objects are no novelty.

The Staff of Moses (Exodus 4:2-4, Exodus 14:16, Exodus 17:5-6)

Elisha’s Bones (2 Kings 13:20-21)

The Ark of the Covenant (Exodus 25:10-22, Hebrews 9:4, Joshua 3:15-17, Joshua 6:6-20, 1 Samuel 5)

So again, the ashes of the Yule log, once kept as charms for fertility, were now seen as symbols of blessing and divine protection, reflecting the Christian belief in God’s providence.

The venerable Bede provides a critical insight into how the Church repurposed pagan customs. In the same work, he notes that the Anglo-Saxons’ pagan calendar was replaced by the Christian liturgical year, with the birth of Christ taking precedence over the gods. As Bede observes:

“The ancient peoples celebrated their gods in ignorance, but now we celebrate the true God who has revealed Himself to us.”

The Reckoning of Time, Chapter 15

This statement affirms the Church’s mission to redeem pagan practices, transforming them into acts of worship directed toward the one true God.

Specific Pagan Elements and Further Enculturation

1. Fire as a Symbol of Light and Purification

In pagan traditions, fire was seen as a protective and purifying force, capable of driving away evil spirits and ensuring fertility. The Yule log, as a massive, slowly burning piece of wood, embodied this belief. However, Christianity reinterpreted fire as a symbol of divine light and the Holy Spirit. The burning of the Yule log became a representation of Christ’s light shining in the darkness, as prophesied in Isaiah 9:2:

> "The people who walked in darkness have seen a great light; those who dwelt in a land of deep darkness, on them has light shone."

The fire’s purifying power was also reimagined in Christian terms, reflecting the sanctifying work of the Holy Spirit. As the log burned, it symbolized the destruction of sin and, through Christ, the renewal of the soul.

2. Offerings to the Gods vs. Offerings to Christ

In pagan rituals, the Yule log was often sprinkled with wine, salt, or blood as an offering to the gods. These offerings were meant to appease nature spirits and ensure prosperity. Christianity transformed this practice by redirecting the act of offering toward Christ. The sprinkling of wine, for example, was reinterpreted as a symbol of Christ’s blood, shed for the salvation of humanity. This shift is emblematic of the Church’s broader effort to replace pagan sacrifices with the ultimate sacrifice of Christ, as described in Hebrews 10:10:

> “We have been sanctified through the offering of the body of Jesus Christ once for all.”

3. Fertility and Agricultural Cycles

The pagan emphasis on fertility and agricultural cycles was reinterpreted in light of Christian theology. The Yule log, once a symbol of nature’s regenerative power, became a reminder of Christ’s role as the sustainer of all creation. Colossians 1:17 declares:

> "He is before all things, and in Him all things hold together."

4. Holly and Ivy: From Pagan Plants to Christian Symbols

The decoration of the Yule log with holly and ivy, both sacred in pagan traditions, was also reinterpreted. Holly, with its sharp leaves and red berries, came to symbolize Christ’s crown of thorns and His blood shed on the cross. Ivy, which clings to trees and walls, was seen as a symbol of faithfulness and eternal life in Christ. These reinterpretations allowed the Church to preserve the aesthetic elements of pagan customs while infusing them with Christian meaning.

All of this is clearly a polemic against Paganism and the triumph of Truth. The transformation of the Yule log from a pagan ritual to a Christian symbol is a testament to the Church’s ability to redeem and sanctify cultural practices. Paganism, with its superstitions and nature worship, offered no ultimate hope—only a cyclical view of life tied to the seasons. Christianity, by contrast, proclaimed a linear view of history centered on the redemptive work of Christ. The Yule log, once a futile attempt to control nature, became a celebration of the true Light who has overcome the darkness. And in that celebration, we ourselves attribute our endurance to the cold and the darkness to Christ, who endured the cross.

As St. Augustine famously wrote in City of God:

“The superstitions of the pagans are but shadows, while the truth of Christ is the light that dispels all darkness.”

The Yule log, stripped of its pagan connotations, now stands as a symbol of this truth. It reminds us that even the darkest night cannot overcome the light of Christ, and that all things—fire, wood, and even ancient customs—have within them the truth that testifies to Christ.

THE BRIEF FOUR: DANCING, FEASTING, FESTIVALS & GIFT-GIVING

Like earlier, this section was made for those with less time. The following four topics are explored in full further down, but this section is a condensing of the four, for those who will continue the longer road of reading.

Dancing was another aspect often overlooked in its significance. Sure, we think of it as celebratory, but in ancient winter festivals, it was about more than joy. It was a way to stay warm and active when temperatures plummeted and physical inactivity could mean freezing to death. Even in ancient Greek Dionysian festivals, movement and dance were seen as vital expressions of life. Lucian notes that winter dancing “kept the body warm, ensuring survival through the darkest season.” It’s a reminder of how deeply these rituals were intertwined with practical needs.

Feasting, too, held a dual purpose. Today, it might seem excessive, but in ancient times, it was about eating to live when farming was impossible during that time. Macrobius, in his Saturnalia, vividly describes Roman banquets that featured “all the bounty of the season, set upon tables groaning under the weight.” This wasn’t mere indulgence—it was about consuming what could spoil and providing the necessary intake for survival. Remember, back then farming was your Wal Mart. If the store is closed for an entire season, would you not store up and eat as much as you could to stay alive? Tanya Gulevich adds, “Lavish winter meals served as both sustenance and morale boosters, bringing communities together during times of physical and emotional hardship.” - Encyclopedia of Christmas and New Year’s Celebrations, 2nd Edition, Omnigraphics, 2003

What’s particularly compelling is the spirit of equality embodied during festivals like Saturnalia. For a few days, societal roles were reversed—masters served slaves, and everyone mingled as equals. Lucian recounts how “slaves dined before their masters, and lords abandoned their positions to partake in revelry.” This wasn’t just a symbolic gesture; it was a radical assertion of demanded unity for survival and not be divided during crucial times. But it quickly devolved and it appears to my eyes to have never truly caught on. So, as Gulevich points out, “Not all Romans approved of the drunken revelry and disorderly behavior that often accompanied Saturnalia.”

Encyclopedia of Christmas and New Year’s Celebrations, 2nd Edition

These tensions highlight the balance between communal joy and societal order.

Gift-giving, which remains central to modern celebrations, also originated in these ancient winter festivals. The Romans exchanged not just small tokens, BUT THINGS THAT YOUR NEIGHBORS NEEDED, just as you would expect them to give you what you needed to survive the winter. Again, during Saturnalia it was done as a way to strengthen much-needed social bonds. If I lived during those times, I would have done the same thing. Later, Christian traditions like those associated with Saint Nicholas layered in themes of generosity and care for the poor. Bruce David Forbes notes in Christmas: A Candid History (University of California Press, 2007) that Saint Nicholas’ acts of anonymous giving, particularly to children, “transformed the practice of gift-giving into a deeply moral and spiritual act.” Over time, this evolved into a core feature of the season. So it's interesting that these practices in the pagan world were about survival overall, yet for the Christians, it was an extension of worship to God, and good works toward humanity. Plus there's the irony of gift-giving found in the Bible as a custom of Purim in Esther 9. And we all know Purim was not commanded by God as a Holy Day. So how much more fitting is Christmas?

I can understand how these practices addressed not just physical needs but also psychological ones. Today, we talk about seasonal affective disorder, winter blues etc, but ancient people knew instinctively that light, greenery, and social gatherings could stave off the gloom of winter. Gulevich writes, “The incorporation of candles, evergreens, and communal celebrations offered both literal and symbolic resistance to winter’s darkness” (*Encyclopedia of Christmas and New Year’s Celebrations, 2nd Edition*). These traditions weren’t just comforting—they were crucial for mental health in an era where winter isolation could be mentally devastating.

Even the timing of certain festivals shows a pragmatic alignment of spiritual and practical needs. For example, not to go off topic, All Saints’ Day was originally celebrated in March and May, but was moved to November due to food shortages in the spring. As Christians migrated to Rome, the shift to a post-harvest period made it easier to celebrate with adequate provisions of food for the travelers from afar. This adjustment reflects how spiritual practices often had to accommodate the realities of the time.

Ultimately, these ancient winter celebrations were about far more than merriment. They were about survival, unity, and the human need to push back against the cold and darkness.

MOVING ONWARD

MERRY CHRISTMAS: PRACTICES, CUSTOMS, AND TRADITIONS OF EARLY CHRISTIANITY

Practices and The Early Ages: Pagan Customs, Christian Traditions, and Geography

So what things were Christians found doing to celebrate Christ's birth? In the 4th century journal of a Spanish nun named Egeria, recorded her pilgrimage to worship sites in the Holy Land. She provides an early account of a Christmas Eve vigil at the Church of the Nativity in Bethlehem:

"On the very eve of the Lord's birth...all the monks assemble in the place, and the bishop arrives. As the evening draws on...they proceed to the commemoration of the psalm...And when the psalm is ended, the bishop rises and stands before the silver grating that divides the cave where the Lord was born from the place where the altar is situated...And when the bishop offers the sacrifice within the cave where the babe was born, the whole basilica resonates with voices exclaiming, 'Glory to God in the highest!' It is not surprising that they should shout more loudly on that day." - Wilkinson, J. (1977). Egeria's Travels to the Holy Land. Aris & Phillips.

Egeria's Travels

Egeria's diary records lively Christmas Eve liturgies starting in evening hours, with communal singing of Psalms led by the bishop in the Nativity Church. Her account provides early written evidence of Christmas Vigil observances in the Holy Land by the late 4th century. She went from Spain to Jerusalem.

"In 490 A.D. Bishop Perpetuus of Tours, France, established a period of penance and preparation for Christmas in his diocese. He advocated fasting on Mondays, Wednesdays, and Fridays for a forty-day period preceding Christmas. This fast period began on the day after Martinmas, November 11, thereby acquiring the name “St. Martin’s Lent” or “The Forty Days’ Fast of St. Martin.” The observation of a period of penance in preparation for Christmas gradually spread throughout France, and on to Spain and Germany, though it may have been largely restricted to monastic communities. In Spain groups of Christians were already fasting in preparation for the feast of Epiphany. In the early years there was little agreement regarding the dates and length of this pre-Christmas fast period. In some areas the fast began on November 11. In others, September 24, November 1, or December 1 might be the starting date. In 581 A.D. the Council of Mâcon ordered the laity throughout France to observe the forty-day period of fasting. Two hundred years later the Advent fast was adopted in England as well.

6th Century Advent: Christmas grows to 40 days

Advent was not observed in Rome until the sixth century. Pope Gregory I (590-604 A.D.) developed much of the Roman Advent liturgy and shortened the period of observance from six to four weeks. The joyous, festive spirit with which the Romans celebrated Advent clashed with the somber, penitential mood established in Gallic liturgical observances. For a number of centuries Advent celebrations throughout western Europe varied in tone, length, and manner of observance. Sometime after 1000 A.D. Rome accepted the practice of fasting during Advent, which in those times meant abstaining from amusements, travel for purposes of recreation, and marital relations, as well as certain foods. In addition, no weddings were permitted during fast periods." - Encyclopedia of Christmas and New Year’s Celebrations, 2nd Edition

This alone, disproves the unchecked idea that for 2000 years the church celebrated Christ's birth like pagan crazed saturnalians, but instead history records sober practicing Christians.

LET'S CONTINUE

Candling: Customs of Fire and Light

"In Europe during centuries past, a flickering candle in the window symbolized the offer of hospitality to night-time wayfarers... A number of different Advent customs require the lighting of candles. Some writers believe that the use of candles during Advent may have been adopted from the fires and lights that illuminated pre-Christian midwinter festivals. Before the widespread use of electric lighting, the twinkling candles not only served to dispel the gloom of the long winter nights, but also represented the hope of light and life to come. In Christian terms, the flame of the Advent candle represents the coming of Jesus,“the light of the world” (John 8:12). - Encyclopedia of Christmas and New Year’s Celebrations, 2nd Edition

Interesting... So The Yule log has an additional accompanied tradition of lighting candles for those lost in dark, blind winters so that they know where to find their next place to rest. And this somehow transformed into The light of Christ, and, Christmas light on houses... So far history is painting a more reasonable picture concerning all things Christmas. You see, Christian customs and their transformation of pagan customs actually interacts with the world, and moves it forward toward Christ no matter how low our secular society has brought them.

To this day, whether secular or religious, people light their entire homes with "Christmas Lights". So the Yuletide practice easily gave way to the "light shining in the darkness" of winter. "and the darkness comprehended it not" - John 1

It's no wonder how easily such pagan customs yielded so easily to being baptized into Christian practice.

Holly and Ivy in Medieval England

"During the late Middle Ages in England, accounts show parish churches purchasing holly, ivy, box, and bay for Christmas decorations." - Hutton, Ronald. The Stations of the Sun: A History of the Ritual Year in Britain. Oxford: Oxford University Press, 1996.

"A medieval carol depicts holly as male and ivy as female vying over which is “master.”" - Sandys, William. Christmastide: Its History, Festivities and Carols. London: John Russell Smith, 1852. 237.

The same plants adorned private homes, with special customs dictating placement:

“Nay, ivy, nay, it shall not be, I wys,

Let holly have the master as the manner is, Holly stood in the hall, fair to behold,

Ivy stood without the door, she is full sore a-cold.” - Hutton, Ronald. The Stations of the Sun: A History of the Ritual Year in Britain. Oxford: Oxford University Press, 1996. 3-4.

There are no references to churches using mistletoe as far as I know. It was a kind of Greenery that evoked no occult associations but was simply a seasonal decoration. - Hutton, Ronald. The Stations of the Sun: A History of the Ritual Year in Britain. Oxford: Oxford University Press, 1996. 3-4.

Feast of The Nativity ans further Traditions of Christmas

One of the most valuable sermons is by John Chrysostom, Archbishop of Constantinople in the late 4th century, titled "On the Nativity of Christ":

"This day He is born, and suddenly there springs up a wonderful concurrence of events filling the Church; and as the birth is celebrated in the congregation of the faithful, all things contribute to make this day brighter than the rest." (Schaff, 1889, p.676)

Chrysostom describes elaborate Christmas services with antiphonal singing, communally reading the Nativity account, and joyful prayer recitations. His sermon shows Christmas in the highlights of the early Church calendar by the late 300s.

Gregory of Nazianzus, another 4th century Church father, also gave homilies on Christ's Nativity which reveal emerging rituals:

"Christ is born, glorify Him! Christ from heaven, go out to meet Him! Christ on earth, be exalted! Sing to the Lord all the whole earth; and that I may join both in one word, Let the heavens rejoice!" (Oration XXXVIII, 15)

Gregory's words exhort people to go out and glorify Christ's birth, alluding to public processions and communal rejoicing to celebrate the Nativity. This is one possibility to what lead to non Christians celebrating Christ's Birth.

Augustine's 5th century Christmas sermons also reference Feast day practices:

"Awake, mankind! For your sake God has become man...let us celebrate the feast in a way pleasing to God. Let us celebrate the occasion with joy of soul, with purity of heart and mind." (Sermon 191)

Here Augustine reveals spiritual preparation through prayer, purity, and detachment from worldliness as part of readying oneself for Christmas Feast observances.

Other records attest to similar Christmas Eve liturgies emerging across Europe and North Africa but I don't wish to be too exhaustive on the point.

Various Christian Attitudes Toward Pagan Customs

When Christianity began spreading through Europe, church authorities debated how to handle these deeply ingrained pagan midwinter traditions. Some, like Pope Gregory the Great, who allowed greenery provided it was ascribed Christian symbolism, like holly representing Christ’s crown of thorns.

Pope Gregory advocated for repurposing existing customs with Christian meanings.

"Do not destroy the temples of the gods; instead, convert them for Christian use."

— (Bede, "Ecclesiastical History of the English People")

Greenery with Christian Symbolism: Greenery like holly was allowed if it symbolized aspects of Christian faith, such as Christ's crown of thorns.

"But others condemned all greenery as idolatrous, including Gregory Nazianzen, Martin of Braga, and the Council of Braga".- Hutton, Ronald. The Stations of the Sun: A History of the Ritual Year in Britain. Oxford: Oxford University Press, 1996. 3-4.

"We must avoid all pagan customs, even if they seem harmless."

— (Council of Braga, 6th Century)

Customs involving evergreen trees were considered especially pagan. But Gregory the Great(The other gregory) promoted decorating at Christmas as a conversion tool, and his view generally prevailed across Europe.

THE MESS OF THE MIDDLE AGES

The Medieval Feast of Fools: Ritual Release or Blasphemous Excess?

Ancient Roman Saturnalia and the Feast of Fools has a real connection. Personally, this era in particular is what I would call the first real fight for Christmas. The second fight will come from calvinists but we will get there centuries later.

Christianity has always sought to redeem pagan customs, transforming them into reflections of Christ’s light. However, paganism has often fought back, corrupting sacred practices through weak believers. The Roman Saturnalia, a chaotic festival of excess, stands in direct contrast to the orderly reverence of Christmas. Early Christians replaced its darkness with the light of the Nativity, emphasizing prayer, charity, and sacred joy.

Centuries later, the medieval Feast of Fools allowed pagan debauchery to infiltrate the Church. Mock ceremonies, lewd behavior, and irreverent parodies disgraced Christian worship, mirroring Saturnalia’s disorder. Far from redeeming culture, these practices profaned the Church, mocking the very holiness of Christ’s Incarnation.

Church leaders, like St. Bernard of Clairvaux and councils such as Basel, condemned such desecrations, reaffirming Christmas as a solemn celebration of God’s love. True Christian feasts elevate the soul, while pagan-inspired mockery drags it down.

The sources tell it better than I do.

The Feast of Fools emerged from the carnivalesque Christmas season of medieval Europe and made other regions of the practice look like innocent playtime. But its conceptual roots lay in ancient Rome's midwinter Saturnalia festival. On the December feast of Saturn, Roman authorities suspended ordinary rules and allowed reveling, and as usual the role reversals, and behavior considered immoral at other times. Social norms were inverted in a state of "ritualized misrule." - Wright, Susan M. “Festive Obscenities: Roman Carnival and the Feast of Fools.” Transgressive Imaginations. Ed. Jennifer Weingart. Palgrave Macmillan, 2016. 53-67.

This release valve theory sees rituals like Saturnalia as granting temporary disorder to maintain overall social order and cohesion. The Feast of Fools later embodied similar values.

"The mock kings who presided over the Saturnalian feasts offered one humorous exception to the general rule of equality. As these monarchs were chosen by lot, anyone might become king for the evening, even a slave. The king’s commands had to be obeyed, no matter how outrageous. According to one observer, the king’s orders might require “one to shout out a libel on himself, another to dance naked, or pick up the flute-girl and carry her thrice around the room.” Christmas celebrations(Centuries later] in medieval Europe also elevated a variety of mock authorities into temporary positions of power (see also Boy Bishop; Feast of Fools; King of the Bean; Lord of Mis-rule). Many researchers trace the origins of these figures back to the mock kings who presided over the Saturnalian banquets." - Encyclopedia of Christmas and New Year’s Celebrations, 2nd Edition

This is very telling. Because it shows that the chaotic customs that often invaded the sober liturgical Christmas Customs were often bombarded by the same unyielding pagan customs that not even the romans themselves wanted anything to do with. a reminder of a quote from earlier in this article:

"More serious-minded Romans disapproved of the drunken excesses and the noisy, carousing crowds that wandered through the streets during the festival." - Encyclopedia of Christmas and New Year’s Celebrations, 2nd Edition

The Churches Response: Medieval Christmas in Historic Context

"Early medieval Christmas resisted this carnival spirit. Church authorities struggled to Christianize midwinter revelry stemming from pre-Christian traditions of seasonal inversion expressed at pagan festivals like Saturnalia, Kalends, and Yule." - Muir, Edward. Ritual in Early Modern Europe. Cambridge: Cambridge University Press, 2005. 31-41.

At Christmas, norms were relaxed as they were during Saturnaliain Rome: feudal lords provided charity, students elected boy bishops, and the lower clergy took over church services. This "world turned upside down" atmosphere shaped the Feast of Fools. - Harris, Max. Sacred Folly, 9.

"By the 1400s, authorities were criticizing the Feast's decline into excess mocking religion itself. While some argued it maintained order by temporary release, Councils like Basel prohibited it for encouraging impiety and sacrilege."- Muir, Edward. Ritual in Early Modern Europe, 37.

"Churches began suppressing the Feast, though it persisted underground. A 1444 decree tried separating Feast rituals from liturgy by restricting them to the feast of John the Evangelist... Nonetheless, records of Feasts endured into the 1700s." - Harris, Max. Sacred Folly, 9.

So, what's the takeaway here? what does all this tell us? It shows that the church WAS actively resisting and trying to reform these pagan-influenced practices, not just embracing them with open arms. This flies in the face of the idea that we shouldn't celebrate Christmas because it's just a bunch of adopted pagan customs.

Which leads to another key thing: we need to be really careful about accepting pseudo-history that paints an inaccurate picture of church history. The evidence shows that the church was engaged in a long, complex struggle to Christianize winter celebrations, not just passively adopting pagan customs.

This actually strengthens the case for celebrating Christmas. It shows that the church has been working for centuries to infuse this season with Christian meaning, to transform what was once pagan into something that truly celebrates the birth of Christ. You know what..... screw it.. I gotta rant.. gotta do it.. I'm sorry(not sorry)

[Ahem]...

Let’s get this one thing straight: the so-called "pagan" customs people love to point to—like drunken feasts, role reversals, and mock kings—didn’t show up in Christmas celebrations until way after the holiday was firmly established as a Christian feast. We’re talking about the Middle Ages here, over a thousand years after the Church had already been celebrating Christmas as a solemn, Christ-centered occasion. These carnival-like practices, such as the "Feast of Fools" or the "Lord of Misrule," weren’t some ancient hand-me-downs from Saturnalia or other pagan festivals. They were medieval inventions shaped by the wild party culture of that time. And here’s the kicker: the Church hated them. Clergy and theologians repeatedly condemned these excesses as blasphemous and completely contrary to the true spirit of Christmas. So, no, these customs weren’t part of the original celebration—they were later distortions that the Church actively tried to stamp out.

Even Pagans Hated Their Own Customs

Now here’s the irony that nobody seems to talk about: the very customs people claim were "borrowed" from pagan festivals were often despised by pagans themselves. Take Saturnalia, for example. Sure, it had feasting, gift-giving, and role reversals, but it was also a chaotic mess. Serious Romans looked down on it for its drunkenness, rowdy behavior, and general lack of decorum. The Encyclopedia of Christmas and New Year’s Celebrations even notes that many Romans disapproved of the noisy, drunken mobs that took over the streets during Saturnalia. So, let’s be real here: why would Christians adopt customs that even pagans thought were trashy? It doesn’t add up. The Church wasn’t in the business of baptizing pagan chaos—it was focused on creating a celebration rooted in Christ, not in the vulgar excesses that pagans themselves couldn’t stand.

Historical Context Proves Christmas Is Christian

By the time these medieval carnival customs started creeping into Christmas, the holiday had already been celebrated as a Christian feast for over a thousand years. The first recorded celebration of Christmas on December 25th dates back to 336 AD in Rome, and it was a solemn, liturgical event focused on the Incarnation of Christ. The Church didn’t need to borrow from pagan festivals like Saturnalia or Sol Invictus—it had its own theological and liturgical traditions, rooted in Scripture and the mystery of Christ’s birth. Any "pagan" elements that showed up later were distortions introduced by medieval society, not foundational aspects of Christmas. And let’s not forget: the Church didn’t just sit back and accept these distortions—it actively fought against them, condemning anything that strayed from the true meaning of the holiday.

So, let’s call this "Christmas is pagan" nonsense what it really is: a lazy, historically ignorant claim that falls apart the moment you actually look at the evidence. The customs people point to as "pagan influences" on Christmas didn’t show up until centuries later, and even then, they were rejected by the Church. And the idea that Christians would adopt customs that even pagans thought were vulgar? Come on. The truth is, Christmas has always been a Christian celebration, rooted in the Incarnation of Christ. Anything else is just noise from people who don’t know their history.

So next time someone tries to tell you that Christmas is just a pagan holiday in Christian clothing, you can set the record straight. The real story is much more nuanced and actually demonstrates the church's commitment to maintaining the integrity of its beliefs and practices.

Remember, good history - like good theology - is based on careful examination of primary sources and evidence, not on oversimplified narratives or assumptions.

The Second Challenge

Dancing Through the Middle Ages: From Pagan Rituals to Christmas Traditions

Moving your feet through the Middle Ages did have some muddy puddles of issues coming from the raunchier side of society back then, especially how it tangled with Christmas traditions. Dance wasn’t just about fun back then—it had deep cultural and even spiritual roots, starting way before Christianity spread across Europe. Winter solstice celebrations in pre-Christian Europe, for example, often included ritualized dancing. Germanic, Celtic, and Scandinavian groups used these dances as a way to symbolically "reignite" the fading sun during the darkest days of the year. It wasn’t just about spirituality, though; it was also practical—dancing kept people warm during the freezing winters.

When Christianity started spreading, the Church had a bit of a love-hate relationship with dance. On one hand, it was wary of dance’s ties to pagan fertility rituals and ecstatic mystery religions. On the other hand, dance was so deeply ingrained in people’s lives that banning it outright wasn’t realistic. So, the Church took a middle-ground approach: they allowed certain kinds of dances, especially those tied to religious celebrations, but kept a close eye on anything that seemed too wild or inappropriate.

By the Middle Ages, this uneasy compromise was in full swing. The Church choreographed and controlled "ecclesiastical dances" (think of them as approved, sacred dances), while popular dances—especially during feast days—were tolerated but viewed with suspicion. Christmas, in particular, became a flashpoint for this tension.

The history of dance during Christmas is a fascinating mix of pagan traditions and Christian adaptations. In pre-Christian Europe, winter solstice dances were all about survival and renewal—symbolically bringing back the sun and celebrating life during the harshest time of the year. These traditions didn’t just disappear when Christianity arrived; instead, they were absorbed and reinterpreted.

But here’s where things got tricky. The Church recognized that dance had universal appeal, but it also saw the dangers of its pagan associations. Fertility cults, ecstatic rituals, and mixed-gender dancing were a big no-no. So, the Church tried to steer dance into more "acceptable" forms. For example, some dances were allowed during Christmas celebrations, but they had to be orderly and respectful.

By the 13th century, Christmas had evolved from a purely religious observance into something more festive and carnival-like. People danced, wore masks, and played rowdy games. This shift created a headache for church authorities, who wanted to keep the holiday sacred.

The Church’s Crackdown

The Church didn’t just sit back and let people dance however they wanted. There were plenty of attempts to crack down on dancing, especially when it crossed into sacred spaces or got too wild. For instance:

The Council of Toledo (590) banned dancing in churches outright.

A Byzantine decree in 692 condemned mixed-gender dancing during yuletide celebrations. In 1445, the University of Paris prohibited Christmas dancing and cross-dressing, seeing it as inappropriate for a holy season.

Despite these efforts, people kept dancing. Records from the time mention forbidden dances like "The Abbot and the King," which were sometimes performed in churches. Authorities also tried to suppress masked dances, but they were wildly popular. In 1574, for example, Scottish officials arrested 14 women for "singing filthy carols" while dancing on Christmas.

The persistence of these traditions shows just how deeply rooted they were in popular culture. No matter how many bans were issued, people found ways to keep dancing.

The Shift Toward Reconciliation

By the 18th century, attitudes toward Christmas dancing started to soften. This shift reflected broader changes in how Christmas was celebrated. The holiday was becoming less of a rowdy carnival and more of a family-oriented, domestic celebration.

In Protestant regions, dance was still discouraged, but it wasn’t outright banned anymore. Religious authorities seemed to recognize that dance had cultural significance and couldn’t be completely erased. Meanwhile, the Catholic Church began relaxing its restrictions on dance, especially as the more chaotic elements of earlier traditions faded. This change wasn’t just about religion—it was also about society evolving. As Christmas became more focused on family and community, dance followed suit. Instead of wild, unrestrained revelry, Christmas dances became more symbolic and refined, reflecting the new ideals of respectability and togetherness.

Literature and the New Christmas Spirit

One of the best examples of this shift is Charles Dickens’ A Christmas Carol, published in 1843. Dickens portrayed dance as a wholesome, joyful part of holiday celebrations. Think of the lively scenes at Fezziwig’s party—dancing wasn’t just acceptable; it was a way to bring people together and celebrate the season. This portrayal reflected a broader societal shift. By the Victorian era, Christmas had transformed into a more restrained, family-centered holiday. Dance, once seen as potentially anarchic or even sinful, became a respectable way to celebrate.

What This Tells Us

Looking at the history of dance and Christmas, a few key points stand out:

Cultural Adaptation: The Church didn’t just adopt pagan customs wholesale; it actively worked to reshape them into something compatible with Christian values.

Persistence of Tradition: Despite repeated attempts to suppress it, dancing remained a popular part of Christmas celebrations, showing the resilience of cultural traditions.

Evolution Over Time: As societal values shifted—toward family, respectability, and domestic harmony—Christmas traditions, including dance, evolved to reflect those changes.

The Role of Media: Works like A Christmas Carol played a huge role in shaping how people thought about Christmas and its associated customs, including dance.

The story of dance and Christmas is a realistic example that we can look back on to see how traditions evolve over time. It’s not a simple case of "Christian versus pagan" or "sacred versus secular" all the time. Instead, it’s a complex interplay of cultural, religious, and social forces. The Church’s approach to dance—sometimes restrictive, sometimes accommodating—shows its ability to engage with cultural practices rather than just rejecting them outright. And we will see how far that method gets the calvinists in a bit.

But ultimately, the persistence of dance in Christmas celebrations reminds us that at times there are some, but not many traditions that go through flux. They adapt, change, and survive, reflecting the values and needs of the people who practice them. Whether it’s a medieval masked dance or a Victorian family gathering, the joy of movement has always been a part of how we celebrate the season. It's just always had a sacred reverence, as it should.

Gift Giving: Christian or Pagan?

Is Christmas gift-giving a pagan tradition, or does it come from Christianity? Some people argue it’s all rooted in pagan customs like the Roman festival of Saturnalia, while others say it’s purely Christian. The truth? It’s a mix of both but when I say both, that statement needs a qualification. So the key is the same—when Christians adopted certain customs, they didn’t just copy them. As ive been saying throughout this whole article they completely transformed and repurposed them into something meaningful, humble, and rooted in charity. But The festivals of the pagans were a split matter. Many people sought daily needs for the winter as gifts, while others were all about indulgence and excess—basically, people trying to brighten up the dark days of winter which in some sense is still a very real need to fight off winter depression and obvious fear of death.

Libanius, a 4th-century pagan teacher, described the atmosphere of Saturnalia:

“The impulse to spend seizes everyone. He who the whole year through has taken pleasure in saving and piling up his money becomes suddenly extravagant.”

And in the medieval period, you had kings like King John of England in 1213 ordering massive amounts of food and drink for Christmas feasts:

“3,000 capons, 1,000 salted eels, 400 hogs, 100 pounds of almonds, and 24 casks of wine.”

So yes, there’s a history of over-the-top feasting and gift-giving during winter festivals. But here’s the thing: when Christians adopted some of these customs, they didn’t just copy them—they completely transformed them.

St. Nicholas of Myra: The Original Gift-Giver

First, let’s talk about St. Nicholas of Myra of the 4th century. This great man is basically what I would call the archetypal historic figure of Christmas gift-giving. He was a 4th-century bishop in what’s now Turkey, and he became famous for his generosity and care for the poor. One of the most well-known stories about him is how he secretly gave gold coins to a poor man’s three daughters so they wouldn’t be sold into slavery which was prostitution due to not being able to pay his dowries. He didn’t do it for attention—he did it because he genuinely cared about helping others.

C.W. Jones, in Saint Nicholas of Myra, Bari, and Manhattan: Biography of a Legend, describes St. Nicholas as someone whose “generosity and charity were the cornerstone of his reputation.” Jones explains that Nicholas inherited wealth from his parents and used it to help the poor and disadvantaged, often in secret. He writes, “Nicholas’ acts of charity were not for recognition but for the sake of alleviating suffering, embodying the Christian ideal of selfless giving” (Jones, 1978, p. 45).

By the Middle Ages, St. Nicholas was celebrated as the patron saint of gift-giving. His feast day, December 6th, became a time for reenacting his charitable acts. People would give small gifts, especially to children, in his honor. Phyllis Siefker, in Santa Claus, Last of the Wild Men: The Origins and Evolution of Saint Nicholas, explains: “The feast of St. Nicholas became an occasion for charitable giving, especially to children, reflecting his reputation as a protector of the innocent and the poor” (Siefker, 1997, p. 102).

Eventually, this tradition of giving gifts on St. Nicholas’ feast day merged with Christmas. His legacy as a saint who embodied charity and mercy became a huge inspiration for the gift-giving we associate with Christmas today. St. Nicholas put coins into the wet socks hanging to dry which is why we hang Christmas stockings. He did it in secret, which is why to this day we do "secret santa" traditions.

Almsgiving: The True Gift Giving

Gift-giving in The Faith has always been tied to almsgiving—helping the poor and those in need. Any monastery of church history will tell you that. But this wasn’t just a Christmas thing; it was a year-round practice rooted in the teachings of Jesus and the early Church.

Matthew 6:3-4: “But when you give to the needy, do not let your left hand know what your right hand is doing, so that your giving may be in secret. Then your Father, who sees what is done in secret, will reward you.”

Acts 2:44-45: “All the believers were together and had everything in common. They sold property and possessions to give to anyone who had need.”

Heinz-Mohr, in Lexikon der Symbole:

Bilder und Zeichen der christlichen Kunst, explains how this focus on charity shaped Christian celebrations: “The Christian practice of almsgiving transformed the act of giving into a moral obligation, emphasizing humility and compassion over indulgence or extravagance” (Heinz-Mohr, 1994, p. 78).

This spirit of giving naturally carried over into Christmas, a time when Christians celebrated the ultimate gift: Jesus Christ. The focus wasn’t on showing off or indulging like the pagans—it was about generosity and helping others.

Purim: A Jewish Influence on Christian Giving

Another influence on Christian gift-giving comes from Judaism, particularly the festival of Purim. Purim, which celebrates the deliverance of the Jewish people during the time of Esther, involves both feasting and giving gifts. Esther 9:22: “As the time when the Jews got relief from their enemies, and as the month when their sorrow was turned into joy and their mourning into a day of celebration. He wrote them to observe the days as days of feasting and joy and giving presents of food to one another and gifts to the poor.”

During Purim, Jews are commanded to give gifts to friends and neighbors (mishloach manot) and provide for the poor (matanot la’evyonim). This tradition of combining celebration with generosity likely influenced Christian practices, especially during festivals like Christmas. Christians didn’t just take pagan traditions and slap a Christian label on them. They gave these customs entirely new meaning, turning them into something sacred and focused on charity.

We took the world from Indulgence to Compassion. Gift-giving became about helping the poor and showing love to others. St. Nicholas’ example of secret, humble giving is a perfect illustration of this shift. Phyllis Siefker notes: “The Christianization of gift-giving shifted the focus from self-indulgence to selflessness, reflecting the teachings of Christ and the example of saints like Nicholas” (Siefker, 1997, p. 134).

Even the timing of Christmas itself shows how Christians repurposed pagan traditions. Yes, Saturnalia and other winter festivals were celebrated in December, but Christians chose to celebrate the birth of Christ during this time due to the priestly courses in jewish tradition that lead us to the December date. But while celebrating Christ's birth we also endeavored to redirect the focus from pagan revelry to the greatest gift of all: Jesus.

Heinz-Mohr explains: “The early Church consciously reinterpreted pagan customs, giving them new meaning within the framework of Christian theology. What was once indulgent became sacred, and what was once self-serving became an act of charity” (Heinz-Mohr, 1994, p. 112).

When you look at the history, it’s clear that the Christian roots of gift-giving are much stronger than any pagan influences. Here’s why:

St. Nicholas’ Example: His acts of generosity and charity set the tone for Christian gift-giving as an expression of love and humility.

Almsgiving: The Christian practice of helping the poor shaped the way gifts were given—not for show, but to meet the needs of others.

Jewish Influence: Traditions like Purim, which combined celebration with generosity, reinforced the idea that giving should be about joy and compassion.

So we took the excess and indulgence of pagan festivals and repurposed them into something sacred and meaningful.

So, is Christmas gift-giving pagan or Christian? While it’s true that some elements of the tradition were influenced by pagan customs, Christians completely transformed them. The focus shifted from indulgence and extravagance to humility, charity, and love. At its heart, the tradition of gift-giving at Christmas is rooted in the Christian values of generosity and compassion, inspired by the ultimate gift: Jesus Christ.

As Phyllis Siefker puts it, “The Christian tradition of gift-giving is not about indulgence or materialism, but about embodying the spirit of Christ’s love and the selflessness of saints like Nicholas” (Siefker, 1997, p. 142).

In the end, what we celebrate today is a reflection of those Christian values, not pagan indulgence. Gift-giving isn’t about showing off or indulging—it’s about sharing joy, helping others, and remembering the greatest gift of all.

Conclusion and Cliffhanger: The Legacy of The Puritans?

What happens when zeal turns to rejection, and the holy is handed over to the profane? Next time, we’ll explore how the Puritans’ war on Christmas contributed to its eventual secularization, setting the stage for a cultural battle that continues unfortunately through the Christian cults to this today.

Christ is risen