Tag: man

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.

Origin’s “On First Principles,” Preface 3-4

Gary Pollard

[Editor’s Note: Gary is translating the Ante-Nicene Fathers works, beginning with Origin’s work. It is meant to update the British English of Roberts and Donaldson. What follows is part of that translation]

It’s important to understand that the holy apostles were very clear about what they believed every person ― even people who don’t have an ability or interest in seeking divine knowledge ― needed to know about Christ. On some things they left their rationale open to investigation by intellectually gifted people (especially those whose gifts were given to them by the spirit). On other subjects they gave very little detail about their origin or composition and simply said, “This is how it was.” They were obviously appealing to future readers, especially the ones with a thirst for knowledge. They gave us something to exercise our intellectual talents on, and this is particularly true for people who are willing to learn and worthy of receiving knowledge. 

Here are the different subjects they were explicitly clear about: 

  1. There is one God who created and arranged everything. He created everything from nothing. He has been God since the first created thing came into existence. He is the God of good men like Adam, Abel, Seth, Enos, Enoch, Noah, Shem, Abraham, Isaac, Jacob, the twelve patriarchs, Moses, and the prophets. This is the same God who sent our master Jesus Christ in this last age. He used the prophets to tell everyone that this was his plan long before it happened. Jesus came to call Israel back first. When they didn’t accept him, he called non-Jewish people. This same good and kind God ― the father of our master Jesus Christ ― gave Moses’s Law and the prophets and the gospels. He is also the same God of the apostles and the Old and New Testaments. 
  2. Jesus Christ was born from the father before any other creature was made. He served the father by creating all things, “Everything was made through him, and nothing was made without him.” Then he became human and gave up his God-form (though he was still fully God and human at the same time). The only difference between his human body and ours is that his came from the holy spirit and a virgin. Jesus Christ was really born and actually suffered. He didn’t just appear to die ― he actually died the same way all humans do. He really did come back to life after he died, he talked to his followers, and then was taken up to the sky. 
  3. The apostles told us that the Holy Spirit has the same honor that the father and son have. But they weren’t clear about how we’re supposed to understand his origin ― was he created or eternal? Was he a son of God or not? We’ll have to carefully investigate this to the best of our ability by using the sacred writings. What is abundantly clear is this: the same spirit inspired both the prophets and the apostles. The prophets and apostles were not influenced by two different spirits from God, but by the same Spirit. This, at least, is clearly taught in all churches.