Explainer
Christmas culture
Creed
4 min read

Why Christmas Day is Christmas Day 

The seasons, festivals, historians and emperors have all influenced the date of Christmas.

Ryan Gilfeather explores social issues through the lens of philosophy, theology, and history. He is a Research Associate at the Joseph Centre for Dignified Work.

a had holds out a small wrapped Christmas present.

I came of age in the 2000s, a decade quite alien to us now. We saw ourselves as pioneers of technology, as the internet emerged in its prehistoric form. There was great optimism about the economy until it all went wrong in 2008. The New Atheism movement was roaring into public view, only to wane just as quickly the decade after. Growing up as a Christian, I remember spirited debates with my peers about whether science disproved Christianity and if God can be disproven. These questions have fallen out of view, just as many of its main proponents have too. Richard Dawkins rarely darkens the door of our TV screens anymore.  

However, one such moment of conflict sticks out in my mind. A friend announced to me that he had disproved the origins of Christianity. The night before he had discovered that in the third century Roman Empire, before Christianity became legal and the official religion, there was already a festival celebrating a god on the 25th of December. Instead of the birth of the Son of God, the Romans celebrated the rebirth of the Unconquered Sun — Sol Invictus. Then, in 336 under the first Christian Emperor, Constantine, that date was first celebrated as the day of the birth of Christ. My friend considered the case to be closed; surely the birth of Christ was merely a repurposing of an existing festival?  

Thankfully this shocking revelation did not pick away at the foundations of my faith. I continued, and still continue, to believe in and love the Christian God, as revealed in the Bible. Indeed, since that moment I have trained as a scholar in the history of the early Church, and have begun to see this question for what it is, a quirk of history.  

We, therefore, celebrate Christ’s birth on the 25th December on account of a quirk of history, a result of the way that Romans mapped significant events on to the waxing and waning of the light. 

The first claim that Christ was born on the 25th December appears in the third century. Sextus Julius Africanus, a Roman Christian historian, wrote an entire chronology of the world from creation to AD 221. He considered March 25th to be the date of creation, because it was the spring equinox in the Roman Calendar, a day which represents new life and new birth. For this reason, he likewise considered it to be the date of Christ’s conception in the womb. Crucially, nine months after that falls December 25th. Although I admire his logic, it is hardly a sound basis for establishing the date of our Lord’s birth. Indeed, other Christians didn’t accept this claim at the time either. 

As already mentioned, December 25th was a significant date in the Roman calendar already. It was the winter solstice, the shortest day of the year, after which the days begin to lengthen. It also shortly followed the popular Roman festival of the Saturnalia. Already endowed with significance, it is unsurprising that the Romans began to celebrate the rebirth of Sol Invictus, and the birth of another god, Mithras, on that date.  

At this time Christianity was an illegal religion, persecuted in some parts of the Roman Empire. However, in 312, the emperor Constantine converts to Christianity and in 313 makes it a legally tolerated religion. At this point he begins to invest the church and Christians with powers, wealth and privileges. Evidence from the Chronography of AD 354 suggests that Christmas was first celebrated on the 25th December in 336, during the reign of Constantine. Perhaps this was an attempt to dislodge existing pagan holidays, and replace it with a Christian one. Or, maybe the significance of the Winter solstice made that date most plausible. Indeed, it is easy to see how the commemoration of Christ coming into the world is particularly salient as the darkness begins to recede. The true answer is, of course, lost to history.  

We, therefore, celebrate Christ’s birth on the 25th December on account of a quirk of history, a result of the way that Romans mapped significant events on to the waxing and waning of the light. The true lesson here though, is that it simply doesn’t matter what the actual date of Christ’s birth was. Our records, and those available in the early church were simply not good enough for us to ever know. What matters is that God loves us so much, that he became human to bring us back to his side in everlasting joy and peace. We have no idea on what date Christ was born. But, each year the 25th December presents a time for us to remember that God became man, so that we might have everlasting life.  

Events
Identity
Politics
S&U interviews
4 min read

June 3: Esau McCaulley and Graham Tomlin - get tickets now

Join us in London as we explore today's cultural moments.
A man talks to a camera with his hands together palms up and his finger interlaced.
Esau McCaulley on the Re-enchanting podcast.

Meet Esau and us

Seen and Unseen is hosting an incredibly rare event: Bishop Graham Tomlin in Conversation with Esau McCaulley on 3rd June, at St Mellitus College, 24 Collingham Road, Earl’s Court, London starting at 7.30pm .

As well as hearing more of Esau’s story, this conversation will cover the place of faith in public life, the significance of the black church, US politics, and this cultural moment. Trust me, you don’t want to miss this. I have had a couple of conversations with Esau McCaulley, and they have re-arranged the theological air I breathe.  

You can find out more about Esau on his web site and read his New York Times columns. Or listen to my interview with him, as part of our Re-enchanting podcast.  

Places will be limited, get further details and reserve your (free) ticket on Eventbrite.

 

Belle Tindall writes...

How does one wrestle their faith out of the hands of those who used it as tool to enslave them? How does one keep hold of such a faith when the owner of the local plantation was also the pastor of the local Presbyterian church? When the people who filled the pews were also the people who turned up to the KKK rallies? And how do the descendants of those people wade through the cultural and spiritual residue of such a history? Wrestling, still, with the complex evil that defined their ancestors' days?  

And how does one respond when Donald Trump, the likely Republican presidential candidate, endorses a God Bless America Bible as some kind political strategy? What does one do when their community are being peddled their own sacred book, this particular edition of which includes the American Constitution, the Bill of Rights, the Declaration of Independence, the Pledge of Allegiance and the lyrics of a country song also entitled God Bless the USA? Oh, it also has the American flag emblazoned across the front. For good measure, I suppose.  

And finally, how does one look out at an increasingly secular culture and remain confident that what it really needs is to be reminded of an ancient Galilean carpenter, as if he’s still some kind of relevant solution to our deepest hopes and fears?  

These questions have something in common: they have been, and are continuing to be, answered by Esau McCaulley.  

Answered honestly.  

Answered powerfully. 

Answered ever so publicly.  

Last year, Esau was named by the Washington Post as one of the most influential faith leaders in the USA. He is a New York Times contributor and a New Testament Professor at Wheaton College, he is also the author of the award-winning Reading While Black and his latest best-selling memoir, How Far to the Promised Land? What began as a eulogy for Esau’s (rather complicated) father became ‘one black family’s story of hope and survival in the American south’. The eulogy was unapologetically complex, and so is this book. It was unwaveringly honest, and so is this book. It was utterly profound, and so is this book.  

Esau, when reflecting on his own history, stretches for truth, refusing to relax into comfortable simplicities or false binaries that don’t belong in reality. Writing this memoir cost Esau something. You can tell. The grace woven into the paragraphs did not come cheap.  

This book, as Esau himself explains, is about his father, but his father is a metaphor for America. And so, when it comes to this book (and much of Esau’s work), the political makes its home within the personal; the story that Esau tells is, to an extent, a trojan horse. A challenging commentary of America is sitting within this book’s pages. Esau is clear, his father – who continued to leave a trail of trauma in his wake – made bad decisions. But society played a significant role in creating the context within which those decisions were made. Were the poor decisions his father made down to personal responsibility or was it structural injustice? Esau’s answer? ‘Yes’.  

Again, he has an aversion to binaries that don’t belong in reality.  

To borrow an Elizabeth Oldfield phrase that I cannot stop thinking about: this book tells us something of our brokenness and our ‘breaking-things-ness’. And, as Esau writes,  

‘patience with broken people and broken things is a manifestation of trust in God’ 

And Esau seems to have a lot of patience. Patience with himself, patience with his father, patience with Rev. Matthew Bone, owner of the Bone planation where his ancestors were enslaved, patience with those who have hurt him, patience with us all.   

And that, it seems to me, has bred a persistence in hope. Real, gritty, bruised and yet still beating, joy-filled hope. The kind of hope that can look at the God Bless America Bible and not face-palm. The kind of hope that can research the links between Christianity and slavery and not fall into spiritual crisis. The kind that can observe the theory that faith is losing its place in public life and can use a New York Times column to prove it wrong.  

Ultimately, the kind of hope that the world is increasingly paying attention to.