Christmas is More Than You Realize

Denver Catholic Staff

Ah, Christmastime. The perfect occasion to come together with family and celebrate the birth of our savior with lots of prayer, fellowship, food and conversation.

That last one comes with a caveat, however: As long as the conversation isn’t about politics or religion, you’re safe. While we tend to agree about the politics bit, we take issue with keeping our faith to ourselves, especially on such a central celebration as Christmas. What better time to explain to your skeptical Uncle Tom how there’s a lot more to the Christmas holiday than presents and eggnog?

We all have questions about Christmas. Where did it come from? What’s the history? Why is it when it is? So, we did some research to come up with answers — or, better yet, more questions — in response to some of the things your Uncle Tom thinks he already knows about Christmas.

Don’t be afraid of these conversations! Sometimes they happen because you’ll encounter someone who just wants to argue (the most likely scenario when around family). But we need to be bold and see these conversations as an opportunity to share our heart with someone else. Every single one of these conversations is a chance to engage someone in a meaningful conversation: about life, faith, Christmas, God, and even each other.

So don’t be afraid — keep the conversation going with your friends and family this Christmas season to help them see that the joy of this time of year truly is more than you realize.

What does “Christmas” even mean? 

The word “Christmas” is derived from the Middle English word Cristemasse, which comes from the Old English Cristes Maesse, a phrase which means “Christ’s Mass” and was first recorded in 1038.

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Over time, it became easier for people to just say “Christmas.” And contrary to popular opinion, the even shorter version, Xmas, doesn’t take “Christ” out of Christmas — the “X” is actually the first letter of the Greek word for Christ (chi). Take that!

Isn’t Christmas just a stolen idea from the ancient pagan celebration of Sol Invictus or New Winter Solstice? 

Not quite. In fact, the earliest reference to Christmas being celebrated on December 25 was by Hippolytus of Rome in his Commentary on the Book of Daniel in 204 A.D., which predates any mention of a celebration honoring the pagan god Sol Invictus.

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It’s also worth noting that December 25 falls at the time when the ancient world celebrated the winter solstice, which historically has been important for agricultural reasons and therefore an opportune time for different celebrations and rituals by many different peoples and cultures of the era. So, different celebrations around that time were common — no one stole or appropriated anything!

So, why is Christmas celebrated on December 25th?  

Way back in the 5th century, Pope Leo I established the Feast of the Nativity to celebrate the mystery of the Incarnation. Now, this didn’t “create” the Feast Day — we know that many Christians had been celebrating Christmas for centuries before this, too. Rather, just like the dogmas or teachings of the Church on the Eucharist or the Communion of Saints, for example, this was not the invention of a new teaching but the formal articulation of something that was believed from the beginning — in some cases even predating the Bible!

So, why did he settle on this date? It actually goes back to a celebration from even earlier in history: Anno Mundi, the traditional celebration of the Creation of the World. While the date of this celebration was different across many ancient calendars, March 25 emerged as the date of its celebration because of its proximity to the spring equinox. Early Christians also adopted March 25th as the date of the Annunciation, the day when an angel announced to Mary that she was pregnant with Jesus, the savior of the world. How are these dates connected? Because both dates celebrate events when God entered the world: first through the act of Creation and again through the Incarnation. So, nine months after the celebration of this glorious conception, we celebrate Jesus Christ’s birth on Dec. 25. And, once again, that date also aligns with the winter solstice, which marks the time when the days began to grow longer. How fitting that the birth of Christ, the Light coming into the world, coincides with this day of more light.

Wait, so was Jesus even born on December 25, 0 A.D.? 

There’s no way to empirically prove the exact year Jesus was really born. However, there are several curious facts surrounding the day of Dec. 25 that make a strong case that this day was indeed Jesus’ birthday. The first is the Star of Bethlehem, which modern-day astronomers have theorized to possibly be a series of extraordinary astronomical events — specifically, a triple conjunction of Jupiter, Venus, and the star Regulus, which they’ve dated to right around the time Jesus was supposed to have been born. The Wise Men — who really were ancient astrologers — would certainly have paid attention to events like these and followed them closely, right to a little town called Bethlehem! The second detail that helps us date Jesus’ birth accurately is census data. The nativity story in the Gospel of Luke opens with mention of a census taken by Quirinius, the governor of Syria at the time. Historical records verify that a widespread census indeed occurred in 6 A.D., thus adding another layer of historical truth to the story of Jesus’ birth.

Photo Pixabay

Last but not least, the consensus among the early Church Fathers seemed to be that Jesus was born sometime between 3 and 2 B.C. Further, the tradition maintained by several of the Church Fathers is that Jesus was indeed born on Dec. 25. As St. Hippolytus of Rome wrote in his Commentary on Daniel 4:23:3, “the first advent of Our Lord in the flesh, when he was born in Bethlehem, was eight days before the Kalends of January, the fourth day [i.e., Wednesday] … .” The Kalends was the first day of the month, and eight days before January 1st is December 25th. So, while it’s hard to definitively know the exact date of Jesus’ birth, the evidence provided based on historical records and early Church tradition safely points to December 25th as the birthday of Christ. But keep in mind: The actual date he was born is a matter of history, not doctrine. What matters is that he was born!

Is it true that Christmas used to be illegal? 

Yes! Christianity itself was illegal across the Roman empire until the 4th century, and it wasn’t until the 6th century that Emperor Justinian declared Christmas to be a public holiday. But the history gets even crazier. In the United States, Puritans objected to the celebration of Christmas because they felt it to be too unbiblical and rooted in too much lewd partying.

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Their disapproval went so far that Christmas was totally outlawed in Boston from 1659 until the ban was lifted in 1681. By the signing of the Declaration of Independence in 1776, the celebration of Christmas still was not widespread in the United States. As a matter of fact, even churches were closed during Christmas! Alabama was the first state to declare it a public holiday in 1836, and it wasn’t officially proclaimed a federal holiday until 1870. But today, the holiday is widespread and common — well over 85 percent of the U.S. population celebrates Christmas!

Where does Santa fit in? Also, who’s St. Nicholas and what’s his deal with shoes? 

Photo Pixabay

Santa Claus has been around for a while, but his popularity really increased in the first half of the 20th century, largely due to an ad campaign by Coca-Cola. Santa Claus comes from the Dutch Sinterklass, which translates to St. Nicholas, who was a fourth-century Bishop of Myra. He was born into a super wealthy family and used his inheritance to perform acts of charity. One story tells that he kept a widower from selling his three daughters into prostitution by tossing a bag with golden coins into their home one Christmas night. He did this for several more years, until the widower caught him and discovered it was Bishop Nicholas. Notice the similarities?

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Oh, it’s also worth mentioning that there is a popular tradition that St. Nick punched a guy in the face at the Council of Nicea in 325 A.D. Seriously, look it up. As for the shoe thing, what can we say — the dude had impeccable fashion sense.

We’ll leave you with a quote from Pope Benedict XVI, from his book Jesus of Nazareth:

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“What did Jesus actually bring, if not world peace, universal prosperity, and a better world? What has he brought? The answer is very simple: God. He has brought God, and now we know his face, now we can call upon him. Now we know the path that we human beings have to take in this world. Jesus has brought God and with God the truth about our origin and destiny: faith, hope and love. It is only because of our hardness of heart that we think this is too little. Yes indeed, God’s power works quietly in this world, but it is the true and the lasting power. Again and again, God’s cause seems to be in its death throes. Yet over and over again it proves to be the thing that truly endures and saves.”

COMING UP: Nothing about us without us

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The slogan “Nothing about us without us” was used by Solidarity in the 1980s in Poland, borrowing a royal motto from the Polish-Lithuanian Commonwealth in the mid-second millennium. Then, it was expressed in Latin: Nihil de nobis sine nobis. Later, it appeared in Polish on the banners of 19th-century Poles fighting their country’s partition by Russia, Prussia, and Austria: Nic o Nas bez Nas. Today, it’s often used by disability activists asserting their claim to be fully participant in society.

“Nothing about us without us” also applies to the Special Assembly of the Synod of Bishops for the Pan-Amazon Region, which will meet in Rome in October.

That Synod will involve seven bishops’ conferences from nine Latin American countries who will consider their pastoral situation under the theme, “Amazonia: new paths for the Church and for an integral ecology.” As is usually the case in these meetings, the bishops at the Synod will work with materials drafted in Rome. Early indicators from the Synod’s preparatory document suggest that the Amazonian Synod will be longer on environmentalism than on theology. International media attention will doubtless focus on the Synod’s discussion of climate change and its relationship to Amazonian deforestation.

Recent synodal history suggests, however, that more will be afoot at the Amazonian Synod than what its announced theme suggests.

The 2014 and 2015 Synods were called to consider the crisis of marriage and the family throughout the world. Yet they became the occasion for powerful churchmen to try to deconstruct Catholic moral theology and sacramental discipline, according to the tried-and-failed theologies and pastoral practices of the 1970s. The 2018 Synod, summoned to discuss youth ministry and vocational discernment, began with an effort by the Synod general secretariat to enshrine the world’s language of sexual plasticity (and the lame understandings of happiness that underwrite that language) into an official Church document. When that failed, Synod-2018 became the occasion for the Synod general secretariat to promote an ill-defined notion of “synodality” that struck more than a few bishops present as a prescription for local-option, choose-your-own-doctrine Catholicism on the model of the (imploding) Anglican Communion.

This pattern seems likely to continue at the Amazonian Synod. There, the deeper agenda will be the ordination of mature married men — viri probati — to the priesthood. Proponents will argue that this dramatic change in the Church’s longstanding tradition of a celibate priesthood (which, contrary to much misinformation, antedates the early Middle Ages by hundreds of years) is necessary because Amazonia is a Catholic area deprived of the Eucharist by a lack of priests. One hopes that the counterclaims — that Amazonia is mission territory requiring wholesale evangelization, and that Amazonia’s lack of priests reflects racial and class divisions in Latin American Catholicism that discourage priests of European pedigree from working with indigenous peoples — get a serious hearing.

Proponents of ordaining viri probati in Amazonia, including retired Brazilian Cardinal Claudio Hummes, OFM, have insisted that any such concession there would have no implications for the universal Church. That cannot be, however. Should the Amazonian Synod request the Pope to grant a dispensation from the discipline of celibacy for that region, and should he grant it, it will be just a matter of time before bishops conferences elsewhere — Germany, Switzerland, Belgium, and Austria come immediately to mind — make similar requests, citing pressing pastoral needs. On what ground would those requests be denied?

In a year-end interview with Vatican News, the Synod’s general secretary, Cardinal Lorenzo Baldisseri, insisted that the Amazonian Synod would not discuss environmental issues only, but would also confront “ecclesial themes” — and would do so in a way that Amazonia could be “a model for the whole world.”

We can be grateful to the cardinal for his candor in, however unintentionally, letting the celibacy cat out of the synodal bag. Any decision to ordain viri probati in Amazonia would inevitably have major consequences for the entire Church. A decision of this magnitude cannot be taken by an unrepresentative segment of the Church and then turned into a “model” for everyone else.

That is why the principle of “Nothing about us without us” must apply here. Whatever else “synodality” may mean, it surely must mean that decisions bearing on everyone should involve as broad a consultation and as global a reflection as possible. Bishops who agree should make their concerns known now, not after the Amazonian synod meets.

Featured image by Vatican Media | CNA