Gerry Bowler observed in his book Christmas in the Crosshairs, that while the birth of Jesus has always been important to the gospel, the first generations of Christians “lived in profound expectation of [Jesus’] imminent return.” He suggested that, among other things, when those eschatological hopes weren’t immediately fulfilled, the birth of Jesus began to get more attention. When Constantine issued the Edict of Milan making Christianity a legal religion, the annual celebration of festivals and holy days soon followed.
The history surrounding Christmas has been anything but peace on earth and goodwill toward men. While contemporary religious and cultural traditions may evoke a certain nostalgia for its celebration, its history is actually a mess! One big mess—with feverish disagreements, hostility, and even rioting. In Christmas in America, Penne Restad wrote: “Christians [have] wrestled for centuries with questions of if, when, and how to celebrate Jesus’ birth.”
Stop the sleigh! Christians have wrestled with if Christmas should be celebrated? To some that might be a bigger surprise than the presents under the tree. After all, according to Gallup polling, ninety-three percent of people across all demographics celebrate Christmas in the United States, and of those who are fairly religious that number rises to ninety-six percent. In a society that’s deeply divided on any and every issue, Christmas is a near-universal observance. But it wasn’t always so. Paul VM Flesher said: “The notion that Christians of any stripe should not want to celebrate Christmas is so foreign to our present concept of the holiday that we need to review some history to understand it.”
The incarnation—the act of the eternal and only begotten Son becoming man—is foundational to the Christian faith. As John Chyrsostom preached: “Truly wondrous is the whole chronicle of the Nativity.” For some, the yearly commemoration of that event is one of the most important days of the year. Yet Jesus never indicated that this redemptive act was to be annually celebrated, and its yearly observance didn’t enter into the way the Apostles ordered the worship and life of the church. Early Christian scholar Origen (d. 253) asserted that celebrating birthdays was foreign to Christianity, saying: “It has not come from the thought of any of the saints; not one from all the saints is found to have celebrated a festive day or a great feast on the day of his birth” (Homilies on Leviticus 8).
Gerry Bowler observed in his book Christmas in the Crosshairs, that while the birth of Jesus has always been important to the gospel, the first generations of Christians “lived in profound expectation of [Jesus’] imminent return.” He suggested that, among other things, when those eschatological hopes weren’t immediately fulfilled, the birth of Jesus began to get more attention. When Constantine issued the Edict of Milan making Christianity a legal religion, the annual celebration of festivals and holy days soon followed.
Emperor Constantine commissioned that the Church of the Nativity be built in Bethlehem over the cave where it was believed Mary had given birth to Jesus. Historians debate the role of Constantine in the precise development of Christmas, but it has been suggested that he had a personal interest in the festival of the nativity. Nevertheless, it was in the 4th-century when the Roman Church began celebrating December 25th as the birthdate of Jesus. In the spirit of celebration Maximus of Turin (d. 465) said: “Brothers and sisters, our hearts still echo with the joy of the Lord’s birth, and our continuing gladness creates in us a sense of heavenly festivity. For, though the joyous day itself has passed, the sanctification that joy brought is still with us” (Sermo 6).
As that spirit grew around this man-created holy day, so too did traditions, superstitions, and syncretism. Leading to centuries of trouble was the struggle to keep the celebration set apart from worldly activities. For example, warning of the dangers of celebrating the feast in a worldly way, Augustine (d. 430) preached: “For our Lord Jesus Christ, the Son of God, who became Man for our sake, paid a price for us. He gave Himself as a price and He did so for the purpose, namely, to redeem and separate you from the pagans. But if you wish to intermingle with the pagans, you do not wish to follow Him who redeemed you” (Sermon 198 on New Years Day). He went on to say: “Therefore, in order to follow your Redeemer, who bought you back with His own blood, do not mix with the pagans by aping their customs and deeds.”
Again, Bowler wrote: “Time after time, century after century, clergy would warn against unseemly folk rituals being practiced by Catholic believers; Christmastide was not the only battlefield but was a particularly contested one.” It seems, however, it was a losing battle. At first, Christians and the church adopted rituals they deemed harmless, but soon even practices once condemned (like gift giving and feasting) became high points of celebration. By the sixteenth century Christmas celebration was well established.
Then the Reformation happened. Often, when we think of the Reformation we think of reclaiming the biblical gospel especially as its related to the doctrine of justification by faith alone. But the Protestant Reformation was also about worship. In his The Necessity of Reforming the Church, John Calvin wrote: “The whole substance of Christianity [is] a knowledge, first, of the mode in which God is duly worshipped; and, secondly of the source from which salvation is to be obtained.” As Sinclair Ferguson concluded: “[The Reformers] well understood that the rediscovery of the gospel and the reformation of worship were two sides of the same coin.”
Following the Protestant Reformation certain branches within Protestantism retained the celebration of Christmas. For example, the Augsburg Confession of the Lutheran churches states: “Of Usages in the Church they teach that those ought to be observed which may be observed without sin, and which are profitable unto tranquility and good order in the Church, as particular holy days, festivals, and the like” (Article 15.1).
Even some of those Protestants who followed a Reformed doctrine of worship gave place to its observance as helpful to piety although not given by God. The Church Order of Dort (1619) prescribed: “The congregations shall observe, in addition to Sunday, also Christmas, Easter and Pentecost”—and they threw in the circumcision of Jesus for good measure (Article 67). Francis Turretin (d. 1687), a Reformed scholastic, said “anniversary days” for the nativity, passion, or ascension should, according to the orthodox, “be left to the liberty of the church.” He argued this even while recognizing the festivals “were kept neither from the institution of Christ nor of the apostles.”