View this email in your browser
Sunday, December 25 - Daily Story


[Above: Christmas tree by White House at night II, c. 1940.—Theodor Horydczak Collection, Library of Congress, Prints and Photographs Division.]

If early Christians celebrated Christ’s birth, they left no record. In fact, the date was lost. As years passed, believers began to wonder when Jesus was born. This was a matter of theological relevance because some heresies claimed Jesus appeared full grown, and others that he was not a real human but rather a spirit who manifested in a human body; and yet others that he was an ordinary human adopted by God at his baptism. Pinning down a definite date would be an assertion of Christ’s real humanity.

Hippolytus, writing around 200, set 25 December AD 8 as Christ’s birthday, but he mentioned no celebration. Early in the third century, Africanus and Evodius both gave 25 December. Apparently the date was already an old tradition. Throughout the remainder of the third century, other Christians speculated on the date of Christ’s birth. C. Philipp E. Nothaft documents several instances in which Christian chronologists tried to figure the date based on historical facts, biblical feasts, and/or theological principles. 

It is undeniable that there existed within third-century Christianity a vivid tradition of chronological scholarship and speculation, which contained all the tools from which—in principle—a commemoration of Christ’s birth on 25 December could have been constructed.

Some chronologists called for a date in March or April, others in September, and a few as late as December or January. (January fell in the fourth quarter of the Roman year.) The first recorded instance of Jesus’ nativity celebrated as a 25 December feast, appeared in a copy of the Calendar of Philocalus (or Filocalus). Philocalus was a calligrapher commissioned to produce the calendar in 353 for a Roman senator. Because the calendar provided dates for Easter and useful lists of bishops it was often copied. 

Philocalus himself seems not to have mentioned Christmas. The date was interpolated in one of the copies and says “25 Dec.: natus Christus in Betleem Judeae.” (December 25th, Christ born in Bethlehem, Judea.) The year 336 is implied by the context, making this day, 25 December 336, the first recorded celebration of Christmas.

Around AD 350, Pope Julius I declared December 25 the official date for Christmas. Many writers claim this was done to supplant Roman Saturnalia celebrations, or to counter the sun cult, or in response to Mithraism. None of this seems particularly likely because Pope Julius had scholarly precedents for selecting the date he did. Furthermore, in 274, when Roman Emperor Aurelian made 25 December a day to honor the sun, a tradition of Christ’s birth on the same day was already well established, although no celebration was held.

Ten or twelve years after Julius set his date, Bishop Optatus of Milevis in Numidia, North Africa, preached a sermon that explicitly named 25 December as Christ’s birthday. Because the church was undergoing persecution under the pagan emperor Julian the Apostate, Optatus focused on Matthew’s account of Herod’s massacre of the children.

Some Protestants critique Christmas. They claim that the nativity story was taken from pagan myths and that pagan symbols coexist with Christmas celebrations, that the Christmas story is commonly recounted with errors (three wise men, singing angels, etc.), and that Santa has replaced Christ. Another complaint is its association with a Roman Catholic mass. And some object that the church has no right to create religious celebrations. If Christmas is to be observed, they say, it should at least identify with the Jewish feast of Tabernacles and be renamed.

Defenders of Christmas push back. Sound scholarship refutes claims that the life of Jesus was based on Osiris, Mithrais, or Horus. The “proof” that Christmas replaced Roman festivals is flimsy. Repurposing natural symbols is hardly wrong because in themselves they are innocuous and can be used for either good or evil. The words of the basic Catholic Mass are such that any Christian can subscribe to them, even if rejecting the actions and theology that have accrued to them. God does not forbid us holding special days of remembrance, therefore they are not wrong. (For instance, Mordecai created the Purim festival without an explicit command from God.) Wherever the amazing events of the nativity and the astonishing humility of Christ are taught accurately, Christmas observance is fruitful. And since no one is sure of the date, defenders say 25 December, with its ancient support, is as good a day as any.

Perhaps more telling, the more Christmas has been commercialized and then displaced from our culture, the more joy we have lost.

Dan Graves


For more popular lore about the origin of Christmas and its traditions, see Charting Christmas.

Other Notable Events


First recorded instance of Jesus’ nativity celebrated as a feast on December 25, appears in the Calendar of Filocalus (or Philocalus).


(or as early as 496) King Clovis, who united Gaul and founded France, is baptized by St. Remigius in the Cathedral of Rheims with three thousand of his warriors. His wife Clotilda was instrumental in “converting” him, although his understanding was low and his change of character minimal.


Thousands of Anglo-Saxons are baptized by the missionary Augustine, an important date in the Christianization of Southern England.


Death of Peter Melius Juhász, a Hungarian reformer and religious writer. He had been active and prominent as bishop of the Calvinist Reformed Church in Transylvania, but also produced an early botanical and medicinal work in the Hungarian lanaguge.


Metrophanes Kritopoulos, an Eastern Orthodox priest traveling on behalf of the Patriarch of Constantinople, delivers a speech at the University of Altdorf to foster goodwill between Protestants and the Orthodox and explain how the eastern church looks at Christianity.


James Montgomery’s Christmas carol, “Angels from the Realms of Glory,” is first used in a public service, despite having been written in 1816. It is sung at the English Moravian center in Fulneck, Yorkshire, England.


Death in Alexandria, Virginia, of Baptist hymn writer Mary Ann Collier, author of the hymn “The Sun That Lights Yon Broad Blue Sky.”


The first continental council of the Latin American Roman Catholic Church is convened. It issues 998 canons. Among its objects is a desire to check anti-Christian influences. Thirteen archbishops and forty-one bishops are present at this meeting in Rome.


Death in Athens of Apostolos Makrakis, who had often been embroiled with the Greek Orthodox Church but was popular with middle class Christians. He had considered himself chosen to liberate Byzantium from the Turks and to renovate the church. Not only had he preached controversial sermons on Christ throughout Greece, but he condemned Freemasonry, materialism, and the buying and selling of church positions. Local councils twice condemned him to prison.


Japanese evangelist Toyohiko Kagawa crosses the Higurashi Bridge to serve in the slums of Shinkawa. His most quoted saying is, “Theology is but an appendix to love, and an unreliable appendix!”


Dedication of Dom Evangelina in Petrograd, the largest evangelical house of worship in Russia.


Islamic terrorists bomb Nigerian churches in Madalla, Jos, Kano, Damaturu, and Gadaka, killing dozens of Christians during Christmas services.

Like WHEN WAS CHRIST BORN? DEBATES ABOUT CHRISTMAS on Facebook share on Twitter Google Plus One Button


The ministries of Christian History Institute are made possible by the generous support of our donors


Missed a few days?

Copyright © 2022 Christian History Institute, All rights reserved.

Want to change how you receive these emails?
You can update your preferences or unsubscribe from this list.