Tag: Christmas

The History of Christmas: How Christendom Came to Celebrate Christ’s Birth

Brent Pollard

Consider for a moment how we came to stand where we are. The manger scene feels ancient—as though Christendom has always paused each December to marvel at the incarnation. Yet history reveals something startling: the first Christians never celebrated Christmas.

This is not a scandal but a testimony. The cherished celebration emerged slowly, like dawn breaking over centuries, as believers reflected deeply on what it means that God became man. What began as an unobserved event in Bethlehem became a worldwide moment of worship—not by apostolic command, but through man’s appreciation of glory made flesh.

The New Testament: A Conspicuous Silence on Annual Celebration

Matthew and Luke give us the nativity accounts with luminous detail: angelic announcements, shepherds startled in the night, magi following a star. These chapters overflow with wonder. Then the narrative rushes forward to Jesus’ ministry, His cross, His resurrection, His return.

What’s missing? Any instruction to celebrate His birth annually.

The apostles gathered on the first day of the week, remembering Christ’s death and resurrection through the Lord’s Supper. They proclaimed His gospel with urgency. But they left no pattern, no command, no practice for memorializing His birth each year. This was not oversight—it was simply not their focus.

Early Christianity: Avoiding Birthday Traditions

The earliest believers lived in a world where birthdays carried pagan associations. Jewish tradition paid little attention to such celebrations, and Roman birthday customs often intertwined with idolatrous practices. As a result, Christians in the first two centuries steered clear of birthday observances entirely—even Jesus’ birthday.

Origen, writing in the third century, expressed the prevailing sentiment: only the birthdays of sinners like Pharaoh and Herod were celebrated in Scripture. The righteous did not.

This wasn’t legalism. It was discernment. God’s people were learning to walk differently in a pagan world, careful not to blur the lines between sacred and profane.

The Growing Curiosity: When Was Christ Born?

By the late second and early third centuries, Christian scholars began asking a natural question:

When, exactly, was Jesus born?

Their calculations varied widely—March, May, November—but the question itself signaled something important. These believers were not merely theologians; they were people falling deeper in love with the incarnation. To wonder about the timing of His birth was to treasure it.

Yet even then, no feast day emerged. The curiosity was intellectual, not liturgical.

December 25: The First Christmas Celebration

The earliest solid evidence for celebrating Christ’s birth on December 25 appears in a Roman calendar from around AD 336. Why this date?

Two theories dominate:

Theological Calculation: Some early Christians believed Jesus was conceived on the same date He died—March 25. Counting forward nine months places His birth on December 25.

Cultural Context: December 25 fell near Roman festivals like Sol Invictus (the ‘Unconquered Sun’) and Saturnalia. Choosing this date may have offered believers a Christian alternative to pagan revelry, declaring boldly that the true Light has come into the world.

Both explanations reflect the church’s dual task: theological precision and cultural engagement. The church was not absorbing paganism—it was confronting it with truth.

East Meets West: Different Dates, Same Savior

While the West settled on December 25, Eastern Christians initially observed Christ’s birth on January 6, called Theophany or Epiphany. By the fifth century, most Eastern congregations also adopted December 25 for the nativity, reserving January 6 for celebrating Christ’s baptism and the revelation of His divine identity.

This convergence is instructive. Though separated by geography and culture, believers across the empire felt the same pull—to set aside a day each year to contemplate the mystery Paul described:

‘Great indeed is the mystery of godliness: He was manifested in the flesh’ (1 Timothy 3:16).

The Medieval Church: Layering Tradition on Truth

As Christianity shaped Europe’s cultures through the Middle Ages, Christmas absorbed many traditions: nativity plays dramatizing the Bethlehem scene, carols sung in village streets, gift-giving recalling the magi’s offerings, and evergreen decorations symbolizing eternal life.

These additions were not corruptions. They were expressions—imperfect, human, sometimes misguided—of a truth too glorious to contain in words alone. The church has always been a community of storytellers, and Christmas became the story believers told again and again, in every creative form available.

The Reformation: Christmas Under Scrutiny

When the Reformation arrived, Christmas faced fresh examination. Lutherans and Anglicans embraced the celebration as a legitimate way to honor Christ’s incarnation. Puritans, however, rejected it, viewing Christmas as an invention unmoored from Scripture.

Both positions reflected sincere convictions about how to honor God. The Puritans feared idolatry and human tradition; the Lutherans treasured gospel proclamation wherever it appeared.

Modern Christmas: Sacred Truth Meets Cultural Expression

From the 1800s onward, Christmas continued to evolve. Charles Dickens’ writings awakened social conscience, Santa Claus captured children’s imaginations, and commercialization introduced both celebration and distraction.

Today’s Christmas is a complex blend: nativity scenes beside reindeer, worship services near shopping frenzies, profound theological truth intertwined with consumer excess.

Conclusion: Celebrating the Incarnation

Christmas is not commanded in Scripture. The apostles did not practice it. Its date may be symbolic rather than historical. Yet it endures because it points to something utterly real:

God became man.

In Bethlehem, divinity clothed itself in human flesh. The infinite became finite—the eternal entered time. The Creator took the form of a creature. This is the heartbeat of Christianity—not merely that God loves us, but that He came to us.

John wrote it plainly:

‘The Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth’ (John 1:14).

So whether we observe Christmas or not, let us never stop marveling at what happened in Bethlehem. Let us preach it, sing it, tell it to our children and our neighbors. Let us declare with unshakable confidence that God has acted in history, that heaven has invaded earth, and that nothing will ever be the same.

This is the glory of the incarnation—and it deserves to be celebrated every single day.

Micah: Judgment And Salvation (V)

The Ruler From Bethlehem (5:1-15)

Neal Pollard

Judah needed this message. Faced with the threat and oppression of Babylon, their earthly ruler was powerless (1). He was a judge who would be smitten on the cheek. Their hope was not in anyone who sat on a throne in Jerusalem. Micah lifts the curtain on the future, revealing a different, better king. What words describe Him?

“Unlikely” (2). Two records of the cities and towns in Judah’s territory (Josh. 15 and Neh. 11) fail to mention Bethlehem, it was so insignificant. But it would be the hometown of David (1 Sam. 17:12) and Jesus (Mat. 2:1). The Jewish religious leaders looked to this passage as an authoritative prophecy about the birthplace of Messiah (Mat. 2:3-6). Micah exclaims that One so great as this Divine Ruler would come from the little town of Bethlehem to be “ruler.”

“Eternal” (2). Further cementing the Messianic aspect of this ruler is His origin. He would not begin in Bethlehem; no, “His goings forth are from long ago, From the days of eternity.” This is language exclusive to Deity (cf. Ps. 102:25). 

“Shepherd” (3-4). This is a frequent way for the prophets to refer to Messiah (Isa. 40:11; Ezek. 34). Jesus Himself will claim this in one of the “I Am” statements of the gospel of John (10:11-18). Here, Micah reveals that this Shepherd serves in the strength and majesty of the Lord. 

“Universal” (4). Again, we have the idea, as in chapter four, that God foresaw the promised Messiah as one whose ministry would extend “to the ends of the earth” (Isa. 45:22; 52:10). Thus, Jesus taught (Luke 4:25-27; John 10:16). 

“Peace” (5). Micah says, “This One will be our peace.” Truly, He came as “Prince of Peace” (Isa. 9:6). Through His atoning ministry at Calvary, He made peace and is our peace (Eph. 2:14; Col. 1:20). It is unparalleled peace (John 14:27). As they faced the turmoil of war and invasion, what an incredible hope that One was coming who would bring peace in the most meaningful way possible. 

“Deliverer” (6-9). Literal Assyria fits neither the context (Nimrod hearkens back to Genesis 10) nor the audience (Micah’s warning was for Judah, for whom Babylonian Captivity awaited). Why does Micah word his prophecy this way? They were recognized enemies and oppressors. The point is that this Ruler would rescue His people from their enemies. He would rescue! He is “The Deliverer” (Isa. 59:20; Rom. 11:26). 

“Powerful” (10-14). We appreciate that Micah is still referencing the Messianic as he repeats the phrase, “in that day” (cf. 4:1). In that day, several things will be cut off. What they all have in common were things the people vainly put their trust in–horses and chariots, cities and forts, sorcery and soothsaying, and idolatry. They would recognize the unparalleled power of Messiah! 

“Just” (15). There would be vengeance on the disobedient, dispensed with righteous anger and wrath. The ultimate realization of this will be at the Second Coming of Christ (2 Th. 1:7-9; Rom. 12:19; Heb. 10:30). How poignantly put, that “A time is coming when ‘the obedience of the nations’ (Gen 49:10) will be given to ‘the Lion of the tribe of Judah’ (Rev 5:5; cf. Ps. 2:8–9; 110:2, 6; Rev 11:15)” (Barker, NAC, 106).

When we read Micah five, the promise does not end at the manger scene in Luke two. Neither did it begin in that obscure village. The Messiah was “of old” and will “reign forever.” This hope is not only for ancient Jews, but for us today! 

Seven Reasons We Fail To Give Thanks

Brent Pollard

Thanksgiving is just around the corner, and I can’t help but wonder how many people in the United States will take a moment to thank God. While some reject the day due to its association with Plymouth and the “original Thanksgiving” celebration, the fact remains that all of our presidents have thanked God in their Thanksgiving proclamations. Therefore, I am okay with doing away with the pilgrims as long as we can maintain the day’s significance set forth by historical figures such as Abraham Lincoln. On Thanksgiving Day, we reflect on our blessings, express our gratitude to God, and ask for His continued beneficent providence in our national life. Thus, unlike Easter and Christmas, which carry pagan baggage from the standpoint of their traditions, Thanksgiving is the most Christian of all federal holidays.

Luke records an instance during Christ’s ministry in which He encountered ingratitude on a par with modern America. Only one of the ten lepers He healed returned to thank Christ for what He had done (Luke 17.11–19). Jesus even asked, “Were there not ten cleansed?” (NASB Luke 17.17) People do their best to spin the nine’s actions in a positive light. Emotion overcame the nine, and they longed to return to their previous lives. Besides, they followed Christ’s command to go and show themselves to the priests. And what if the Samaritan only returned because he lacked a priest to whom he could present himself as a foreigner? In any case, Jesus told the Samaritan that his actions had made him “well” (Luke 17.19).

What prevents us from showing gratitude like the Samaritan? Here are seven possible reasons:

We are too busy and distracted. Modern life can be busy and distracting, making it difficult to appreciate the present moment and count blessings.

We can be too materialistic. It can be challenging to be grateful for what one has in consumerist societies because materialism has overtaken the value placed on intangibles like relationships and experiences.

We compare ourselves to others. Due to constant comparison with others and the influence of social media, one may experience feelings of inadequacy or jealousy, which can prevent one from feeling grateful for their life and circumstances.

We may have a negativity bias. People naturally tend to dwell on negative rather than positive things. Instead of focusing on what we have, we will concentrate on what we don’t. That inclination is a negativity bias.

We are on a hedonic treadmill. This phenomenon of becoming accustomed to pleasure is known as hedonic adaptation. In simpler terms, we get used to things emotionally. For example, when I acquire a new and shiny object, it brings me happiness. However, this happiness is short-lived, as I soon become accustomed to it.

Similarly, when something terrible happens, I feel sad but adapt to the change over time, and my happiness levels return to normal. As a side note, we note that God offers us joy, not happiness. Joy is renewed from within, avoiding the hedonic treadmill. Hence, it can even be an implied imperative (see Philippians 4.4).

We forget to be still. This results from failing to heed Psalm 46.10, which says, “Be still, and know that I am God” (KJV). A similar root cause is that people are too preoccupied with their lives to stop and offer thanks. Luke 11.24–26 shows that refraining from one bad behavior is not enough to prevent the substitution of another bad behavior. We need to fill the void by starting something useful. New Agers and Buddhists would call this “practicing mindfulness.”

But Christians do engage in their form of mindfulness as well. A Christian sets aside specific times for quiet reflection, away from the distractions of daily life, rather than sitting in the lotus position and breathing deeply. Christian mindfulness is about creating a space to focus inwardly and become more aware of God’s presence. Praying and reading the Bible are two of the best ways to accomplish this. Those who commit to being still and knowing God will be grateful.

We feel entitled. Individuals may feel entitled in societies where success and happiness are highly valued. This thinking can dull people’s gratitude and lead them to take their blessings for granted. Gifts become their norm rather than providential occurrences (see James 1.17).

As Thanksgiving draws near, we must truly understand what this holiday is all about. It’s not only a time for food and family gatherings but also genuine gratitude. In our busy lives, full of distractions and the pursuit of material comforts, we often forget to give thanks for the simple things. However, this day allows us to break free from these tendencies. It encourages us to step off the hedonic treadmill, put aside our negativity bias and the sense of entitlement that clouds our perception, and instead embrace a spirit of thankfulness. By being still, as suggested in Psalm 46:10, we can truly appreciate the blessings bestowed upon us, recognizing them as gifts from God rather than mere entitlements or passing pleasures. Thanksgiving, at its core, is a day to emulate the gratitude of the Samaritan leper, acknowledging our blessings and expressing our heartfelt thanks to the Divine. In doing so, we honor the tradition set forth by figures like Abraham Lincoln and cultivate a more profound sense of joy and contentment in our lives. So, let this Thanksgiving remind us to pause, reflect, and give thanks with a full heart.

Does Isaiah 7:14 Describe A Virgin Or A Young Woman?

Friday’s Column: Brent’s Bent 

Brent Pollard

With Christmas on Sunday, thoughts turn to the Christ child, born between 6 and 4 B.C. in Bethlehem. While the baby Jesus is the focus of most of the debate surrounding the innumerable nativity scenes that dot lawns and yards across the United States, His mother, Mary, is a divisive figure in her own right. In his purported “translation” of the Bible, Thomas Jefferson, for instance, left out the story of Jesus’ virgin birth. As with many others, Jefferson disbelieved in miracles. Before IVF, such an unconventional conception would have been unthinkable for the erudite of the Age of Enlightenment. However, some Christian groups today don’t believe in the virgin birth of Jesus. One way that the latter rationalizes their view is to point out that the word translated as “virgin” (almah) can likewise mean a young woman. 

There seems to be no reason it can’t mean both “virgin” and “young woman.” Those preoccupied with the debate over the virgin birth of Christ miss the other point of Isaiah 7.14. Aram and Israel threatened King Ahaz of Judah. Ahaz’s fear was palpable. God instructed Ahaz to request a sign to indicate Judah’s deliverance. God told Ahaz that he could even ask for something extraordinary. Ahaz was not a righteous king, but he pretended to be godly here by saying he would not test God. To this, God replied with the words most commonly associated with Jesus: “Behold, the virgin will conceive and give birth to a son, and she will name Him Immanuel” (NASB). God revealed that this was a sign He would send to Ahaz. Moreover, God would remove the danger posed by Aram and Israel before this child reached adulthood (Isaiah 7.16). 

I’ve seen well-intentioned brothers argue that this prophecy can only refer to Jesus’ virgin birth and that we must not permit others to interpret it as referring to a young woman. However, I wonder what good a sign concerning Christ would have done King Ahaz. Ahaz was a historical figure who existed more than 700 years before the birth of Christ. How could a messianic prophecy promise Ahaz that Judah would not fall? The answer is that it couldn’t. Ahaz required immediate fulfillment. In the following chapter, Isaiah documents the event as having been accomplished. Isaiah and his wife had a son, and his birth foretold that the Assyrians would plunder those who opposed Judah (Isaiah 8.1-4). The prophetess was not a virgin since she and Isaiah were married and had given birth to at least one of Isaiah’s children (Isaiah 7.3). Thus, a young woman was the immediate realization of the sign, but a virgin was the ultimate fulfillment. 

The sign’s demands tested the faith of Joseph and Ahaz, but Joseph succeeded where Ahaz did not. Ahaz needed to trust God and wait for the sign He promised. But Ahaz sought out the Assyrians and allied with them (2 Chronicles 28.16). Joseph was well aware that a virgin could not normally conceive a child. Therefore, he was going to dissolve his relationship with Mary privately. But an angel announced to Joseph that Mary was carrying a child the Holy Spirit conceived. Joseph believed the prophetic sign from God and acted accordingly. Joseph’s response should be ours today. Rather than quibble over the precise definition of “almah,” we should believe that God means what He says. 

“Have Yourself A Merry Little Christmas”

Friday’s Column: Brent’s Bent

Brent Pollard

“Have Yourself a Merry Little Christmas” was featured in the 1944 movie Meet Me in St. Louis. Judy Garland was the original performer. I will provide the song’s setting without spoiling the film since it is pertinent to our topic. 

Circumstances cause the family patriarch depicted within the film to declare that the family is moving to New York. He is alone in wanting to make such a move. Everyone else is content to stay in their current hometown, especially with the upcoming World’s Fair that St. Louis will be hosting in 1904.  

The youngest daughter, Tootie, took the news especially hard. Judy Garland’s character, Esther, tries to console Tootie by singing, “Have Yourself a Merry Little Christmas.” The original lyrics, which you’ve likely not heard unless you’ve watched the movie or listened to an older cover of the song, were “Until then, we’ll have to muddle through somehow.” Garland also sang, “Next year, all our troubles will be out of sight.”1 

We can credit Frank Sinatra for changing a melancholy Christmas song into a happier one. He told the song’s writer, Hugh Martin, in 1957 that his album was called “A Jolly Christmas.” So, he asked the songwriter if he could “jolly up” that line for him. The songwriter obliged, changing the lyric to “Hang a shining star atop the highest bough.” “Next year…” likewise became “From now on all our troubles will be out of sight.”2 

We cannot say that every Christmas season is as great as those experienced in our youth. As we get older, economics impact our celebrations. We take note of those missing. Perhaps, we no longer have good health. Or an every-hundred-year-pandemic might decide to come along and interfere with our plans. For those Christmases, we must “muddle through somehow.”  

At least one time in David’s life found him “unmerry” from life’s circumstances. And David likewise had to muddle through until things could get better. This occasion was when David was fleeing for his life because of his son Absalom’s political coup. David and his retainers found themselves in a position where they were “hungry and weary and thirsty in the wilderness.” (2 Samuel 17.29 NASB1995) What David did during this muddling remains an example for those finding it difficult to be joyous today. 

First, David did not isolate himself, having the company of his retinue (2 Samuel 17.22). People tend to isolate themselves when depressed.  But it is not the isolation causing difficulties. It is the resulting loneliness often found in isolation. People may think they are all alone in the world or that the world is against them. God said it is not good to be thus isolated (Genesis 2.18; Ecclesiastes 4.9-12). So, reach out to others, if necessary, since the assistance others give enables them to fulfill Christ’s law (Galatians 6.2). 

Second, David accepted the kindness of others (2 Samuel 17.27-29). I do not think it an exaggeration to say David could not have defeated Absalom without the aid of such people. Christians must be kind and tender-hearted to one another (Ephesians 4.32; Colossians 3.12-15; 1 Peter 3.8). And since we must extend such love and kindness to others, we must learn to receive these same overtures in return. That seems to be tricky for some people to realize. Muddling through is easier with brethren!  

Third, David wisely used his time of muddling (2 Samuel 18.1ff). David counts the number of able-bodied men with him who could fight. Then, he divides them into companies and appoints men over thousands and hundreds. The result, of course, was an army capable of battling Absalom. Despite resulting in the death of Absalom, the battle ensured that David could return to Jerusalem. His muddling days were over. In like manner, perhaps now is not an excellent time for us; we are muddling through life. But do what you can, with what you have, where you are. During these difficult times, the plans you make may result in a later victory.  

So, as others seem to be having “…the Most Wonderful Time of the Year,” you may find yourself unable to experience that coveted merry time. Emulate David’s example. If you see a family member or friend muddling through, ensure they are not lonely, providing them whatever aid is needed.  In so doing, may we all note, Lord willing, that “Next year, all our troubles will be out of sight.” 

Sources Consulted 

1  “Judy Garland- Have Yourself A Merry Little Christmas Lyrics.” AZLyrics, AZLyrics.com,www.azlyrics.com/lyrics/judygarland/haveyourselfamerrylittlechristmas.html. 

2 Willman, Chris. “How ‘Have Yourself a Merry Little Christmas’ Became One of the Season’s Most Beloved Songs.” EW.com, Meredith Corporation, 22 Dec. 2006, ew.com/article/2007/01/08/history-popular-holiday-song/. Updated December 23, 2020 

The Gift That Jesus Gave

Neal Pollard

Often, during this time of year, there is an emphasis placed upon the gifts brought by the magi to Jesus—“gifts of gold, frankincense, and myrrh” (Mat. 2:11).  They understood how Jesus was worthy of worship (2:2,11) and celebration (2:10).  Their giving flowed from that recognition.

The book of Hebrews turns the tables and reveals the Jesus who is the gift-giver. The same Greek word used to describe the wise men’s gifts to Jesus is used twice by the writer of the epistle to talk about Jesus’ gift. He does so in the context of Jesus’ work as a High Priest, as contrasted with the gifts offered by priests under the Law of Moses. In Hebrews 5:1, the writer talks about the qualifications necessary to serve in that role—taken from among men, working on behalf of men in order to offer both gifts and sacrifices for sin. Chapter five deals more with His qualification to serve and offer, but the writer does deal with the gift itself later on. Later on turns out to be chapter eight. The writer uses that same word for “gifts” in Hebrews 8:3-4 to talk about what Jesus offered. His gift is contrasted with those that cannot make the worshiper “perfect in conscience” (9:9). He gave His own blood (9:10) and with it obtained eternal redemption which will “cleanse your conscience from dead works to serve the living God” (9:14). The writer summarizes that gift, “the offering of the body of Jesus Christ once for all” (10:10), as the gift that sanctifies us to God.

But what do we give in return? We cannot repay His priceless gift. But God presupposes that we will be motivated to give. Jesus does, referring to worship in Matthew 5:23-24. He does again, referring to the monetary gifts of the wealthy and the sacrificial (Luke 21:1-4). The Hebrews writer will use Abel as an example of faith-fueled giving (11:4). But our most generous gifts to Christ, however moved by sincere love and unwavering commitment, is but a shadow and reflection of His gift. We give Him money, honor, time, energy, heart, and everything else we can, because He is the greatest giver of all. May we take the time, every day, to honor and give freely, to the Gift-Giver!

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Googling Church

Neal Pollard

Despite Seth Stephens-Davidowitz’s fall, 2015, pessimistic forecast in the “Sunday Review” column of the New York Times, where he perhaps wistfully reports Google searches for God down 15% in the first half of this decade and presents data showing Kim Kardashian as at least 10 times more popular than Jesus (if such is gauged by Google searches)(“Googling For God,” 9/15/15), a front-page “USA Snapshot” from last weekend’s USA Today’s front page reveals a different statistic. Google Trends, which has been tracking searches since 2004, says that Google queries for the word “church” peak at Easter and spiked last year at 68% (3/25-3/27, 1A). Looking at Google.com/trends, searches for church in the last seven days spiked in too many categories to list but included “church service” (110% rise), “mass-church” (100%), “churches near me” (90%), and “Catholic Church (near me)” (both 100%).  Good friends of mine who are devout Catholics have referred to such querists and Easter or Christmas-only attendees as “C&Es” (Christmas and Easter), “CEOs (Christmas-Easter Only),” “Chreasters” (Christmas and Easter Christians) and “Submarine Christians” (because they only surface a few times per year). I’m not picking on Catholics, but singling them out since they see the biggest attendance spike and put special emphasis on those holidays as “holy days” with heightened importance over other days of the year.  Protestant denominations experience something similar if on a smaller scale. Many congregations of churches of Christ can attest to a rise in visitors on certain days, whether Easter, Mother’s Day, or Christmas.

While I strongly disapprove of the unpalatable, but predictable, gigging and gauging of those provocateurs with “in your face,” polarizing statements and ensuing debates praising and condemning these religious holidays, I am hard pressed to ignore the hard and anecdotal data. More people come to church services, including our church services, on these days.  While I have preached on the resurrection at Easter and the birth of Christ when Christmas fell on a Sunday (and cannot see how such is wrong) and while I have also preached “educational” sermons about the origin of these holidays and how we celebrate these great truths each Sunday and each day (which I believe is also legitimate), there is a matter of greater importance we must consider.

Yesterday morning, Bear Valley had a big crowd that included several visitors. Mark Hanstein preached on the work of elders. Nothing was said to highlight or downplay the resurrection. There were no awkward speeches about the origin of the Easter holiday and no pageantry to pander to guests. The worship, from the singing to the supplications and the Supper to the sermon and the sacrificing of the salary, was uplifting and encouraging.  As usual.

Every time we assemble to praise God and encourage our fellow Christians, we need to be sensitive to the fact that we are blessed with visitors. If we want to impact and reach those who “come into all the building,” on “special” or “ordinary” days, we need to prove it by doing everything we can to connect with them and take the conversation further. As you warmly greet them and find out more about them, ask them what brought them to church, what questions they might have, what their lunch plans are, if they are members of the church of Christ, and what you might do to be of service to them. Be genuinely interested and prove it with your words, facial expressions, and body language.

Did you know that the top church related search trends include “the church” (up 100%), “Christ church” (up 30%) and “church of Christ” (up 20% and the seventh most popular church related search), according to Google.com/trends? Who knows exactly what that means? But I can tell you what it means when a non-Christian visitor comes to one of our services. They are searching for something bigger than themselves. The real question is, “Are we searching for them?”

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WHITE CHRISTMASES AND SUNDAYS

Neal Pollard

Why is having a white Christmas such a big deal to me, you might ask.  Well, for a boy who spent the majority of his boyhood Christmases in south Georgia, the whole idea seemed like a fairytale.  Also, for a lifelong Bing Crosby fan, the movie was always one of Holiday favorites.  I always imagined the “magic” of abundant snowfall on such a special and exciting day.  With the prospect of 2014 in the Denver area giving us what we only get 14% of the time, a 1/10” or more of snow on December 25th, it’s like being a school boy in Cairo, Sylvester, or Hinesville once again.

There have been a few years when we’ve had white Christmases, and none of them disappointed!  The biggest was December 25, 1976, a magical, heavy snow when dad preached in Barrackville, West Virginia.  The next would not be until December 25, 1989, a historic, bizarre snowfall in Hinesville, Georgia, when I returned home during my Sophomore year in college. At one time, it was the deepest snow they’d ever gotten!  It took over a decade until I saw another one.  Though 22 inches fell a few days before our first Colorado Christmas in 2006, it was the next year we were fortunate enough to be here for Denver’s deepest snowfall on Christmas, about 8 inches in 2007.  Some flakes flew in 2012, but gave us only a dusting.  Perhaps it’s the rarity, maybe the nostalgia, but it’s special!

All my life, Sunday has had a similar impression on me.  There are six other days in the week, and wonderful things have happened in them, but none compare to what happens on Sunday. From waking up filled with the anticipation of seeing church family to hearing, since childhood, records, tapes, CDs, or streaming hymns and songs by our favorite quartets and choruses.  The way you get dressed and get ready has a different feel, knowing what you are readying to do.  But this is more than nostalgia.  It’s an attitude God has placed within man’s heart from the beginning.  It’s the sentiment expressed by the psalmist in Psalm 95:  “O come, let us sing to the Lord, let us shout joyfully to the rock of our salvation!” (1). “Come, let us worship and bow down, let us kneel before the Lord our maker!” (6). Can’t you hear him seemingly hurrying everyone.  Today, we might say, “Come on honey! Hurry up kids! It’s time to go to worship! I can’t wait!”  It is important that we serve Him and live for Him every day we live, and a day of worship cannot make up for or offset bad living the other days.  But, how wonderful for us to be filled with anticipation and longing for His day—Sunday!  How unnatural to lack that desire or be so cavalier about it that we can take it or leave it—assemble or not assemble.

So, I’m almost like a rabid fan cheering on the meteorologist this week.  I still get filled with a special sense of exciting on Sunday, too.  Whatever your take on White Christmases, never lose your longing for the Lord’s Day!  Merry Christmas!