X-mas is the day Yoshke was born. Right?
Full Question
When was Jesus born?
Answer
The first Christians were not concerned with the date of Christ's birth nor with celebrating it. Origen (d. 255), Irenaeus (d. 202), and Tertullian (d. 220) do not include Christmas or its date on their lists of feasts and celebrations.
The earliest attempts to date the birth of Jesus produced various results:
Circa 200, Clement of Alexandria noted that Christians in Egypt believed Jesus was born on May 20.
De paschæ computus, written in 243, notes the some groups of Christians celebrated the feast of Christ's birth on March 28 and others on April 19/20.
The writings of Theophilus (d.181) and Hippolytus (d. 240) mention that Jesus was born on December 25.
Fourth- and fifth-century writings mention December 25 as an ancient and widespread feast of Jesus's birth.
Many ancient writings, especially in the East, place the celebration on January 6 but usually combined with what we now celebrate separately with the Epiphany.
The Church chose December 25 due to its ancient origin and widespread acceptance. No other date was accepted by more Christians for a longer or older period of time. However, we should note that although the Church chooses this date to celebrate the birth of Jesus, it is not declaring de fide that it is the literal date he was born.
So I have a "kashya"! What does the author mean by "The Church chose December 25 due to its ancient origin and widespread acceptance". What ancient origin? It turns out - he means it's ancient pagan origin. From a different website:
One would think that if anyone’s date of birth were remembered exactly, it would be that of Jesus. Unfortunately, the gospels do not pinpoint the date of his birth. The reason is probably that the focus of the gospels is on the kerygma or mystery of redemption– the passion, death, and resurrection of Jesus. This focus is also probably why St. Mark’s Gospel does not even include the Christmas story but begins with the Baptism at the River Jordan. Easter, on the other hand, can be better dated because of its linkage with Passover.
Prior to the legalization of Christianity by the Emperor Constantine in the year 313, no universal date or even formal celebration of Christmas is found. For instance, Origen (d. 255), St. Irenaeus (d. 202), and Tertullian (d. 220) do not include Christmas or its date on their lists of feasts and celebrations.
After legalization, the Church was better able to establish universal dates for feasts and to organize their public celebration. Moreover, we now see the Church addressing controversies concerning Jesus as true god and true man, and how he entered this world [ימ"ש]. Such concern about the mystery of the incarnation would focus more attention on the importance of celebrating Christmas, his birth.
On the more “practical” side of this issue, Roman pagans used to gather at the hill where the Vatican is presently located to commemorate the “Birth of the Unconquered Sun.” This pagan feast was celebrated throughout the Empire either on December 25th (according to the Julian Calendar) or on January 6th (according to the Egyptian calendar). Although not proven with certainty, some historians credit Constantine, who declared Sunday as a day of rest in the Empire, with replacing the pagan festival with that of Christmas. Interestingly, since the 200s, Jesus was honored with the title, “Sun of Justice.”
Somehow all of these elements converged to the formal celebration of Christmas on December 25th. For instance, Christmas was celebrated in Rome by Pope Liberius (352-66) on December 25th. On December 25, 379, St. Gregory Nazianzus (d. 389) preached a Christmas sermon in Constantinople. In the Cathedral of Milan, St. Ambrose (d. 397) celebrated Christmas on December 25. Therefore, by the year 400, generally, the birth of Jesus was set on December 25th with the exception of Palestine, where it was celebrated on January 6th until the mid-600s when it was then transferred to December 25th.
As an aside, the Feast of the Epiphany also emerged in Gaul (the Roman province of present day France) about the year 361. This feast was moved to January 6th which remains the official date.
From Lawrence Keleman:
I. When was Jesus born?
A. Popular myth puts his birth on December 25th in the year 1 C.E.
B. The New Testament gives no date or year for Jesus’ birth. The earliest gospel – St. Mark’s, written about 65 CE – begins with the baptism of an adult Jesus. This suggests that the earliest Christians lacked interest in or knowledge of Jesus’ birthdate.
C. The year of Jesus birth was determined by Dionysius Exiguus, a Scythian monk, “abbot of a Roman monastery. His calculation went as follows:
a. In the Roman, pre-Christian era, years were counted from ab urbe condita (“the founding of the City” [Rome]). Thus 1 AUC signifies the year Rome was founded, 5 AUC signifies the 5th year of Rome’s reign, etc.
b. Dionysius received a tradition that the Roman emperor Augustus reigned 43 years, and was followed by the emperor Tiberius.
c. Luke 3:1,23 indicates that when Jesus turned 30 years old, it was the 15th year of Tiberius reign.
d. If Jesus was 30 years old in Tiberius’ reign, then he lived 15 years under Augustus (placing Jesus birth in Augustus’ 28th year of reign).
e. Augustus took power in 727 AUC. Therefore, Dionysius put Jesus birth in 754 AUC.
f. However, Luke 1:5 places Jesus’ birth in the days of Herod, and Herod died in 750 AUC – four years before the year in which Dionysius places Jesus birth.
D. Joseph A. Fitzmyer – Professor Emeritus of Biblical Studies at the Catholic University of America, member of the Pontifical Biblical Commission, and former president of the Catholic Biblical Association – writing in the Catholic Church’s official commentary on the New Testament [1], writes about the date of Jesus’ birth, “Though the year [of Jesus birth is not reckoned with certainty, the birth did not occur in AD 1. The Christian era, supposed to have its starting point in the year of Jesus birth, is based on a miscalculation introduced ca. 533 by Dionysius Exiguus.”
E. The DePascha Computus, an anonymous document believed to have been written in North Africa around 243 CE, placed Jesus birth on March 28. Clement, a bishop of Alexandria (d. ca. 215 CE), thought Jesus was born on November 18. Based on historical records, Fitzmyer guesses that Jesus birth occurred on September 11, 3 BCE.
II. How Did Christmas Come to Be Celebrated on December 25?
A. Roman pagans first introduced the holiday of Saturnalia, a week long period of lawlessness celebrated between December 17-25. During this period, Roman courts were closed, and Roman law dictated that no one could be punished for damaging property or injuring people during the weeklong celebration. The festival began when Roman authorities chose “an enemy of the Roman people” to represent the “Lord of Misrule.” Each Roman community selected a victim whom they forced to indulge in food and other physical pleasures throughout the week. At the festival’s conclusion, December 25th, Roman authorities believed they were destroying the forces of darkness by brutally murdering this innocent man or woman.
B. The ancient Greek writer poet and historian Lucian (in his dialogue entitled Saturnalia) describes the festival’s observance in his time. In addition to human sacrifice, he mentions these customs: widespread intoxication; going from house to house while singing naked; rape and other sexual license; and consuming human-shaped biscuits (still produced in some English and most German bakeries during the Christmas season).
C. In the 4th century CE, Christianity imported the Saturnalia festival hoping to take the pagan masses in with it. Christian leaders succeeded in converting to Christianity large numbers of pagans by promising them that they could continue to celebrate the Saturnalia as Christians. [2]
D. The problem was that there was nothing intrinsically Christian about Saturnalia. To remedy this, these Christian leaders named Saturnalia’s concluding day, December 25th, to be Jesus’ birthday.
E. Christians had little success, however, refining the practices of Saturnalia. As Stephen Nissenbaum, professor history at the University of Massachussetts, Amherst, writes, “In return for ensuring massive observance of the anniversary of the Savior’s birth by assigning it to this resonant date, the Church for its part tacitly agreed to allow the holiday to be celebrated more or less the way it had always been.” The earliest Christmas holidays were celebrated by drinking, sexual indulgence, singing naked in the streets (a precursor of modern caroling), etc.
F. The Reverend Increase Mather of Boston observed in 1687 that “the early Christians who first observed the Nativity on December 25 did not do so thinking that Christ was born in that Month, but because the Heathens’ Saturnalia was at that time kept in Rome, and they were willing to have those Pagan Holidays metamorphosed into Christian ones.” [3] Because of its known pagan origin, Christmas was banned by the Puritans and its observance was illegal in Massachusetts between 1659 and 1681. [4] However, Christmas was and still is celebrated by most Christians.
G. Some of the most depraved customs of the Saturnalia carnival were intentionally revived by the Catholic Church in 1466 when Pope Paul II, for the amusement of his Roman citizens, forced Jews to race naked through the streets of the city. An eyewitness account reports, “Before they were to run, the Jews were richly fed, so as to make the race more difficult for them and at the same time more amusing for spectators. They ran… amid Rome’s taunting shrieks and peals of laughter, while the Holy Father stood upon a richly ornamented balcony and laughed heartily.” [5]
H. As part of the Saturnalia carnival throughout the 18th and 19th centuries CE, rabbis of the ghetto in Rome were forced to wear clownish outfits and march through the city streets to the jeers of the crowd, pelted by a variety of missiles. When the Jewish community of Rome sent a petition in1836 to Pope Gregory XVI begging him to stop the annual Saturnalia abuse of the Jewish community, he responded, “It is not opportune to make any innovation.” [6] On December 25, 1881, Christian leaders whipped the Polish masses into Antisemitic frenzies that led to riots across the country. In Warsaw 12 Jews were brutally murdered, huge numbers maimed, and many Jewish women were raped. Two million rubles worth of property was destroyed.
III. The Origins of Christmas Customs
A. The Origin of Christmas Tree
Just as early Christians recruited Roman pagans by associating Christmas with the Saturnalia, so too worshippers of the Asheira cult and its offshoots were recruited by the Church sanctioning “Christmas Trees”. [7] Pagans had long worshipped trees in the forest, or brought them into their homes and decorated them, and this observance was adopted and painted with a Christian veneer by the Church.
B. The Origin of Mistletoe
Norse mythology recounts how the god Balder was killed using a mistletoe arrow by his rival god Hoder while fighting for the female Nanna. Druid rituals use mistletoe to poison their human sacrificial victim. [8] The Christian custom of “kissing under the mistletoe” is a later synthesis of the sexual license of Saturnalia with the Druidic sacrificial cult.[9]
C. The Origin of Christmas Presents
In pre-Christian Rome, the emperors compelled their most despised citizens to bring offerings and gifts during the Saturnalia (in December) and Kalends (in January). Later, this ritual expanded to include gift-giving among the general populace. The Catholic Church gave this custom a Christian flavor by re-rooting it in the supposed gift-giving of Saint Nicholas (see below).[10]
D. The Origin of Santa Claus
a. Nicholas was born in Parara, Turkey in 270 CE and later became Bishop of Myra. He died in 345 CE on December 6th. He was only named a saint in the 19th century.
b. Nicholas was among the most senior bishops who convened the Council of Nicaea in 325 CE and created the New Testament. The text they produced portrayed Jews as “the children of the devil”[11] who sentenced Jesus to death.
c. In 1087, a group of sailors who idolized Nicholas moved his bones from Turkey to a sanctuary in Bari, Italy. There Nicholas supplanted a female boon-giving deity called The Grandmother, or Pasqua Epiphania, who used to fill the children's stockings with her gifts. The Grandmother was ousted from her shrine at Bari, which became the center of the Nicholas cult. Members of this group gave each other gifts during a pageant they conducted annually on the anniversary of Nicholas’ death, December 6.
d. The Nicholas cult spread north until it was adopted by German and Celtic pagans. These groups worshipped a pantheon led by Woden –their chief god and the father of Thor, Balder, and Tiw. Woden had a long, white beard and rode a horse through the heavens one evening each Autumn. When Nicholas merged with Woden, he shed his Mediterranean appearance, grew a beard, mounted a flying horse, rescheduled his flight for December, and donned heavy winter clothing.
e. In a bid for pagan adherents in Northern Europe, the Catholic Church adopted the Nicholas cult and taught that he did (and they should) distribute gifts on December 25th instead of December 6th.
f. In 1809, the novelist Washington Irving (most famous his The Legend of Sleepy Hollow and Rip Van Winkle) wrote a satire of Dutch culture entitled Knickerbocker History. The satire refers several times to the white bearded, flying-horse riding Saint Nicholas using his Dutch name, Santa Claus.
g. Dr. Clement Moore, a professor at Union Seminary, read Knickerbocker History, and in 1822 he published a poem based on the character Santa Claus: “Twas the night before Christmas, when all through the house, not a creature was stirring, not even a mouse. The stockings were hung by the chimney with care, in the hope that Saint Nicholas soon would be there…” Moore innovated by portraying a Santa with eight reindeer who descended through chimneys.
h. The Bavarian illustrator Thomas Nast almost completed the modern picture of Santa Claus. From 1862 through 1886, based on Moore’s poem, Nast drew more than 2,200 cartoon images of Santa for Harper’s Weekly. Before Nast, Saint Nicholas had been pictured as everything from a stern looking bishop to a gnome-like figure in a frock. Nast also gave Santa a home at the North Pole, his workshop filled with elves, and his list of the good and bad children of the world. All Santa was missing was his red outfit.
i. In 1931, the Coca Cola Corporation contracted the Swedish commercial artist Haddon Sundblom to create a coke-drinking Santa. Sundblom modeled his Santa on his friend Lou Prentice, chosen for his cheerful, chubby face. The corporation insisted that Santa’s fur-trimmed suit be bright, Coca Cola red. And Santa was born – a blend of Christian crusader, pagan god, and commercial idol.
IV. The Christmas Challenge
· Christmas has always been a holiday celebrated carelessly. For millennia, pagans, Christians, and even Jews have been swept away in the season’s festivities, and very few people ever pause to consider the celebration’s intrinsic meaning, history, or origins.
· Christmas celebrates the birth of the Christian god who came to rescue mankind from the “curse of the Torah.” It is a 24-hour declaration that Judaism is no longer valid.
· Christmas is a lie. There is no Christian church with a tradition that Jesus was really born on December 25th.
· December 25 is a day on which Jews have been shamed, tortured, and murdered.
· Many of the most popular Christmas customs – including Christmas trees, mistletoe, Christmas presents, and Santa Claus – are modern incarnations of the most depraved pagan rituals ever practiced on earth.
Many who are excitedly preparing for their Christmas celebrations would prefer not knowing about the holiday’s real significance. If they do know the history, they often object that their celebration has nothing to do with the holiday’s monstrous history and meaning. “We are just having fun.”
Imagine that between 1933-45, the Nazi regime celebrated Adolf Hitler’s birthday – April 20 – as a holiday. Imagine that they named the day, “Hitlerday,” and observed the day with feasting, drunkenness, gift-giving, and various pagan practices. Imagine that on that day, Jews were historically subject to perverse tortures and abuse, and that this continued for centuries.
Now, imagine that your great-great-great-grandchildren were about to celebrate Hitlerday. April 20th arrived. They had long forgotten about Auschwitz and Bergen Belsen. They had never heard of gas chambers or death marches. They had purchased champagne and caviar, and were about to begin the party, when someone reminded them of the day’s real history and their ancestors’ agony. Imagine that they initially objected, “We aren’t celebrating the Holocaust; we’re just having a little Hitlerday party.” If you could travel forward in time and meet them; if you could say a few words to them, what would you advise them to do on Hitlerday?
On December 25, 1941, Julius Streicher, one of the most vicious of Hitler’s assistants, celebrated Christmas by penning the following editorial in his rabidly Antisemitic newspaper, Der Stuermer:
If one really wants to put an end to the continued prospering of this curse from heaven that is the Jewish blood, there is only one way to do it: to eradicate this people, this Satan’s son, root and branch.
It was an appropriate thought for the day. This Christmas, how will we celebrate?
[1] Addison G. Wright, Roland E. Murphy, Joseph A. Fitzmyer, “A History of Israel” in The Jerome Biblical Commentary, (Prentice Hall: Englewood Cliffs, NJ, 1990), p. 1247.
[2] The first mention of a Nativity feast appears in the Philocalian calendar, a Roman document from 354 CE, which lists December 25th as the day of Jesus’ birth.
[3] Increase Mather, A Testimony against Several Prophane and Superstitious Customs, Now Practiced by Some in New England (London, 1687), p. 35. See also Stephen Nissenbaum, The Battle for Christmas: A Cultural History of America’s Most Cherished Holiday, New York: Vintage Books, 1997, p. 4.
[5] David I. Kertzer, The Popes Against the Jews: The Vatican’s Role in the Rise of Modern Anti-Semitism, New York: Alfred A. Knopf, 2001, p. 74.
[6] Kertzer, p. 33, 74-5.
[7] Clement Miles, Christmas Customs and Traditions: Their History and Significance, New York: Dover Publications, 1976, pp. 178, 263-271.
