The Ultimate Christmas Defenders Kit
Do not allow the world or anyone in it to dampen your Christmas spirit. “Fear not, for behold, I bring you good news of great joy. Christ, the Savior is born."
"If Jesus wanted us to celebrate Christmas, He would have told us to do so, and how to do it.”
Jesus never explicitly commanded his followers to honor or celebrate His birth. But, Jesus also never told us to celebrate weddings, anniversaries, or Thanksgiving. Consider the angel’s announcement to the shepherds in Luke 2:10–14:
“Fear not, for behold, I bring you good news of great joy that will be for all the people. For unto you is born this day in the city of David a Savior, who is Christ the Lord.”
God’s angel declared the birth of Jesus as “good news of great joy,” an unmistakably clear call to worship, an invitation to rejoice and glorify God. If the angels and shepherds celebrated Christ’s birth, is it not fitting for Christians to do so as well?
It has become quite common to hear that Christmas is actually a pagan celebration having nothing whatsoever to do with Christ. You will be told that its traditions are idolatrous rituals first established by ancient Sun worshipers, and that if you partake in any part of it—putting up a Christmas tree, exchanging gifts, caroling…etc—you have been duped into false worship honoring only Satan.
Those who reject Christmas as unbiblical often claim to practice a pure, tradition-free version of the original faith, guided solely by objective critical thinking. However, their values align less with early Christianity and more with Enlightenment skepticism, 19th-century cultural revisionism, and modern secularism. The claim that Christmas is a covert pagan celebration stems from 19th-century speculative history, not solid historical evidence.
What’s the harm? The most significant issue with the anti-Christmas movement is that it undermines the deity of Christ and the significance of the incarnation—both essential doctrines of the Christian faith. (John 1:1–14, Colossians 1:15–20, and Hebrews 1:3).
Enlightenment Skepticism: Faith and Reason
Immanuel Kant (1724–1804) was perhaps the foremost influencer of Enlightenment thought and modern philosophy. Kant’s fundamental concern was the supremacy of human autonomy, insisting that matters of ultimate reality—such as God, the incarnation, or divine interventions—exist in the unknowable, or noumenal, realm. Symbolic or subjective spiritual interpretations are emphasized over literal, factual ones.
In other words, faith is utterly subjective, and the specifics of Christ’s birth and deity are relative to one’s individual beliefs about them. Kant’s worldview has greatly influenced modern academics, political theory, and ideas about religion paving the way for the type of skepticism seen today about the historicity Christianity and the birth of Christ.
Kantian skepticism was adopted by later thinkers, such as Hegel and Schleiermacher, who spiritualized the identity and purpose of Christ above any historical specifics. Modern critical scholars adopted this perspective, spreading it through the academy and fueling the emergence of hyper-skepticism, as seen in the rise of the “New Atheists” movement early in the 21st century.
As this line of thought expanded, influencing students and those beyond the academy, institutions like marriage and the family unit were deemed social constructs, and the teachings of Christ reduced to meaningful moral lessons. As the internet grew to prominence, a new brand of relativism that rejected all truth claims spread like wildfire through Western civilization. The suppression of objective truth claims about God led to the darkened minds of the 20th and 21st centuries and the progression of confusion about even the most fundamental truths. As the opening chapters of Paul's letter to the Romans reveals, once the truth about Christ is suppressed, foolishness, debauchery, and darkness is unavoidable.
19th-Century Cultural Revisionism
The 19th century saw a surge in interest in folklore and comparative religion, which influenced the work of scholars like James Frazer, author of The Golden Bough. Frazer popularized the idea that many Christian practices, including Christmas, were repurposed from pagan festivals such as Saturnalia (a Roman winter solstice festival) and Yule (a Norse celebration). However, Frazer’s conclusions were purely speculative and based on an evolutionary view of religion that assumed Christianity had absorbed earlier traditions for pragmatic purposes.
Scientific and Academic Elite
There are many misconceptions about historical beliefs, including the so-called "Dark Ages," often portrayed as a time when ancient knowledge was suppressed. One example is the modern flat earth myth, which emerged in the mid-to-late 1800s and was used to discredit Christianity as anti-science and dangerous to education.
Jeffrey Burton Russell, in Inventing the Flat Earth (1991), demonstrates that before the 1830s, almost no one believed the earth was flat. He argues that 19th-century anti-Christian elites deliberately spread the falsehood that the church had taught a flat Earth during the Middle Ages. Before 1870, textbooks affirmed the church’s heliocentric globe model, but after 1880, many began repeating the false claim that the church had promoted a flat Earth.
Washington Irving, author of Rip Van Winkle and The Legend of Sleepy Hollow, fueled this myth with his 1828 historical fiction The Life and Voyages of Christopher Columbus. Though Irving admitted the book was fiction, it told a compelling (but false) story of Columbus disproving the flat-earth beliefs of superstitious, Bible-quoting ignoramuses. Writers like John William Draper and Andrew Dickson White later presented Irving’s fiction as historical fact. By the late 19th century, this myth had become accepted "history."
In 1834, anti-Christian writer Letronne falsely claimed that Church Fathers like Augustine and Basil supported a flat Earth. His claims have been widely (but wrongly) cited ever since. In the late 1800s, Draper and White further promoted this myth. Draper’s History of the Conflict between Religion and Science (1874) accused the church of plunging civilization into the so-called "Dark Ages," writing that “[A]ffairs of men fell into the hands of ignorant and infuriated ecclesiastics, parasites, eunuchs and slaves.” White, founder of Cornell University, continued this narrative in his History of the Warfare of Science with Theology in Christendom (1896), framing history as a battle between ignorance (religion) and reason (science).
In reality, the church did not teach a flat Earth. Passages like Isaiah 40:22 imply a spherical earth, and non-literal phrases like the “four corners of the Earth” are still used figuratively today. The spherical shape of the earth has been accepted since Pythagoras (6th century BC), who, along with others, proved the earth is a globe—an oblate spheroid.
In The Discoverers, Daniel Boorstin wrote, “A Europe-wide phenomenon of scholarly amnesia … afflicted the continent from AD 300 to at least 1300,” blaming Christianity for suppressing ancient geography. This charge, like others, falsely paints Christianity as anti-science, despite evidence to the contrary.
Even today, many still believe Irving’s fictional account and assume the Middle Ages were defined by scientific ignorance—when in truth, they were not. Similar myths surround Christian holidays like Christmas and Easter, which are often reframed to discredit Christianity and diminish Christ’s significance.
Now consider: who would benefit most from discrediting Christ?
“You said in your heart, ‘I will ascend to heaven; above the stars of God, I will set my throne on high; I will sit on the mount of assembly in the far reaches of the north; I will ascend above the heights of the clouds; I will make myself like the Most High.’” (Isaiah 14:12-14; Ezekiel 28:12-17)
Zeitgeist
In the 20th and 21st centuries, these older critiques were further amplified by secularism and popular media. Documentaries, internet articles, and memes often repeat debunked claims about the so-called pagan origins of Christmas, appealing to a general skepticism of organized religion.
Zeitgeist, the 2007 blockbuster documentary achieved its popularity by presenting a speculative and heavily conspiratorial narrative about the origins of Christianity, Christ’s birth, His divinity, and the traditions surrounding Christmas.
Christianity is Based on Astrotheology
Zeitgeist asserts that Christianity is a derivative of ancient solar myths, with Jesus symbolizing the “sun” and His virgin birth, death, and resurrection paralleling seasonal patterns of the sun’s movement.
This claim is speculative and unsupported by historical evidence. The assertion relies on superficial parallels between Christ and pagan deities (e.g., Horus, Mithras), which are grossly inaccurate. For example, Horus was not born of a virgin, nor did Mithras have a death and resurrection narrative akin to Christ’s.
The Gospels are rooted in a Jewish context with explicit historical claims (Luke 1:1–4). They emphasize the unique fulfillment of Old Testament prophecies (e.g., Isaiah 7:14; Micah 5:2), which have no parallels in pagan mythologies. Scholarly consensus affirms the distinctiveness of Christianity as a faith rooted in historical events, not allegories.
The Virgin Birth is a Borrowed Pagan Myth
The film alleges that the virgin birth of Jesus was borrowed from pagan myths about gods being born of virgins, such as Horus, Krishna, and others. No evidence supports the notion that ancient pagan myths featured virgin births.
Horus was born of Isis and Osiris, involving no virgin birth. Krishna’s birth involves a mother impregnated through divine intervention, but in a completely different context and manner than biblical virgin birth. The virgin birth of Christ (Isaiah 7:14; Matthew 1:23) arises from a distinctly Jewish theological framework, emphasizing divine intervention in fulfillment of prophecy. Pagan myths, by contrast, often involve physical unions between gods and humans, which are antithetical to the Christian narrative.
Jesus is a Copy of Pagan Dying-and-Rising Gods
Zeitgeist claims that Jesus is merely a rehashed version of pagan gods like Osiris, Dionysus, and Mithras, who also “died and rose again.”
Most so-called dying-and-rising gods do not have narratives that mirror Jesus’ death and resurrection. For example:
Osiris does not rise bodily but becomes king of the underworld.
Mithras does not die or rise at all in his myth.
The resurrection of Jesus is unique in its historical and theological claims:
It is rooted in eyewitness testimony (1 Corinthians 15:3–8).
It fulfills Old Testament prophecy (Psalm 16:10; Isaiah 53:10–12).
It occurred in a historical context, verified by contemporaneous accounts and the early church’s rapid growth under persecution.
The Christmas Tree Comes from Pagan Tree Worship
The Christmas tree tradition most likely originates from medieval Christian mystery plays, which featured “paradise trees” that symbolized the Garden of Eden. The association of evergreen trees with Christmas developed later in Protestant Germany, with no connection to earlier pagan rituals.
The most common claim against Christmas trees comes from a most unfortunate and out of context reading of Jeremiah chapter 10. The verses most often cited are:
“2…“Do not learn the ways of the nations…3 or the customs of the peoples…they cut down a tree from the forest; it is shaped with a chisel by the hands of a craftsman. 4 They adorn it with silver and gold and fasten it with hammer and nails, so that it will not totter.”
First of all, The book of Jeremiah was written between 627 BC and 586 BC. The context of the chapter 10 is part of a very clear larger critique of idolatry, which was a persistent problem in ancient Israel and Judah. During Jeremiah's time, surrounding nations (such as Babylon, Assyria, and Canaan) worshiped man-made idols that were crafted from wood, stone, or metal.
The “tree from the forest” in Jeremiah 10 is describing the process of creating a wooden idol. The passage explains how a tree is cut down, shaped by a craftsman, adorned with precious metals (like silver and gold), and then WORSHIPED as a god by pagan nations.
Jeremiah’s message here is to expose the futility of idolatry. The idols cannot move, speak, or act; they are powerless and lifeless creations of human hands. This is not a reference to putting up a decorative tree for a holiday but a condemnation of worshiping carved images made from wood.
Christmas trees did not exist in the 7th century BC. The tradition of the Christmas tree likely originated in 16th-century Germany, where Christians decorated evergreen trees as part of their Christmas celebrations. These trees were symbolic of eternal life through Christ, not objects of worship.
The silver and gold mentioned here are coverings or adornments used to make the idol appear valuable or divine, not ornaments for festive decoration. The fastening refers to stabilizing the idol so it stands upright, since it is lifeless and cannot support itself.
"Their idols are like scarecrows in a cucumber field, and they cannot speak; they have to be carried, for they cannot walk." (v.5)
This describes the inability of these man-made idols to act or move, further emphasizing that they are powerless and unworthy of worship. A Christmas tree, on the other hand, is not worshiped or considered a deity. It is a decorative symbol of celebration, often associated with Christian themes of life, hope, and joy in Christ.
Christmas trees have no connection to pagan worship. The Christian tradition of the Christmas tree was explicitly tied to the celebration of Christ’s birth. For example:
The evergreen tree is seen as a symbol of eternal life, pointing to the eternal life offered through Jesus Christ.
Martin Luther, a key figure in the Protestant Reformation, is often credited with popularizing the practice of decorating trees with candles to reflect the light of Christ.
The Bible encourages believers to honor and rejoice in the coming of Christ. While Scripture does not command the use of Christmas trees, it does encourage the celebration of Christ’s birth and the worship of God with joy and thanksgiving (Luke 2:10-14; Romans 14:5-6).
Since the Christmas tree tradition did not exist in the 7th or 6th century BC when Jeremiah wrote, it is impossible for Jeremiah 10 to be referring to Christmas trees. Decorating a tree as part of Christmas celebrations is one way Christians express joy and gratitude for Christ’s coming. It is a cultural expression, not a religious mandate or act of idolatry. And now you know what to say when someone attempts to discredit your faith.
What About Pagan Symbolism in Decorations?
Claims that Christmas decorations, such as holly, mistletoe, or wreaths, are pagan symbols are speculative at best. Even if certain elements had pre-Christian origins, their current use is thoroughly Christianized. The evergreen wreath, for instance, can symbolize eternal life in Christ, a theme deeply rooted in Christian theology (John 3:16).
For a symbol or festival to be idolatrous, there must be some intention implied. God is sovereign over every molecule in the universe. The stars, trees, days, nights, the sun and the moon are His and He upholds them all by the word of His power. Every pagan or atheist or skeptic can only borrow from God to accomplish their idolatry. But for you, Christian, it has been created for you by your Savior, the Father of Lights in whom there is no variation, no change.
December 25: Pagan Festivals and the Birth of Jesus
The idea that December 25 was co-opted from pagan celebrations like Saturnalia or Sol Invictus stems from 19th-century speculative history rather than solid evidence. Early Christians, focused on the incarnation, deliberately sought to distinguish themselves from pagan practices, not assimilate them (e.g., Tertullian’s Apology).
Saturnalia was celebrated from December 17–23, not on December 25th. The theme of Saturnalia’s festivities focused on feasting, gift-giving, and social role reversals in a context far removed from the ethics and worship of Christians. The evidence for many of the claims about Saturnalia is sparse at best, and mostly contradictory. There is also no evidence that Christians adopted this festival or transformed it into Christmas.
The Roman festival of Sol Invictus, established by Emperor Aurelian in 274 AD, came about nearly 300 after the birth of Christ and well after the earliest celebrations of Christmas on December 25. The Christian date was not an attempt to overshadow this festival but rather a theological calculation based on biblical symbolism.
It’s also argued that December 25 was chosen because it coincides with the winter solstice, a time of pagan celebration honoring the Sun’s "rebirth." However, the tradition of celebrating Christ’s birth on December 25 dates back to the early Christian period. By the fourth century, this date had become widespread.
The exact date of Christ’s birth is unknown, but Scripture provides many clues that help us to approximate the date by knowing the season.
Seven Clues From The Bible About When Jesus Was Born:
The Presence of Shepherds in the Fields
Shepherds typically kept their flocks in the fields during warmer months, from spring to early fall. During the colder, rainy winter months common in Judea, flocks were sheltered.
This suggests Jesus was likely born in a season with mild weather, possibly spring, summer, or early autumn. However, some scholars note that mild winter nights in Judea could have allowed for shepherds to remain outdoors, even in December.
The Census Ordered by Caesar Augustus
“In those days a decree went out from Caesar Augustus that all the world should be registered... And all went to be registered, each to his own town.” (Luke 2:1-3)
A Roman census required families to travel to their ancestral towns, a task more practical during temperate seasons rather than the colder, rainier winter months.
The timing of the census suggests a birth in spring, summer, or early autumn, when travel would have been easier.
Zechariah’s Temple Service
“In the days of Herod... there was a priest named Zechariah, of the division of Abijah...” (Luke 1:5-8)
Zechariah served in the temple as part of the division of Abijah, which, according to 1 Chronicles 24:7-19, likely served in late spring (May or June). After his service, Elizabeth conceived John the Baptist (Luke 1:23-24). Six months later, Mary conceived Jesus (Luke 1:26-31), placing His conception in late December or early January. Counting nine months forward places Jesus’ birth in late September or early October.
This timeline aligns with an autumn birth, possibly during the Jewish festival of Sukkot (Feast of Tabernacles).
The Feast of Tabernacles
“And the Word became flesh and dwelt among us.” (John 1:14)
The Greek word for “dwelt” (σκηνόω, skenoo) means “to tabernacle” or “pitch a tent,” evoking imagery of the Feast of Tabernacles (Sukkot). This Jewish festival celebrates God’s presence with His people.
If Jesus was born during Sukkot (September-October), it would symbolically emphasize the incarnation as God “dwelling” among humanity.
The Star of Bethlehem
“[The Magi said,] ‘Where is he who has been born king of the Jews? For we saw his star when it rose and have come to worship him.’” (Matthew 2:2)
Astronomical events like planetary alignments or comets, possibly corresponding to the “star,” have been dated to the spring or autumn of 3–2 BC.
Some scholars argue these celestial phenomena align better with a spring or autumn timeframe than December.
The Birth in Relation to John the Baptist
“Elizabeth... has also conceived a son, and this is the sixth month with her who was called barren.” (Luke 1:36)
Mary conceived Jesus when Elizabeth was six months pregnant with John the Baptist. If John’s birth is approximated based on Zechariah’s temple service (late May or June), Jesus’ birth six months later would fall in late September or early October.
This calculation supports an autumn timeframe for Jesus’ birth.
The Roman Calendar and December 25
By the fourth century, Christianity had become more established in the Roman Empire, and early church leaders sought to replace pagan traditions with Christian practices. December 25, already significant in pagan culture, was seen as an opportunity to shift the focus from the sun god to the Son of God, highlighting Christ as the true “light of the world” (John 8:12).
However, it’s important to note that December 25’s association with Christ’s birth predates Constantine’s formal Christianization of the Roman Empire. Evidence suggests that Christians were observing December 25 as early as the second or third century—well before the rise of Constantine in the fourth century. Early church writers such as Hippolytus of Rome (circa AD 204) and others hinted at the date of December 25 as significant in Christian tradition, though their reasoning may have been symbolic rather than historical.
Some scholars suggest that early Christians might have chosen December 25 based on the belief that Jesus was conceived on March 25 (the date traditionally associated with the Annunciation, when the angel Gabriel appeared to Mary). Counting nine months forward from March 25 places Jesus’ birth in late December. This connection between conception and birth may have influenced the selection of December 25 as a fitting symbolic date to celebrate the incarnation.
The adoption of December 25 as the date for Christmas reflects the intersection of theology, symbolism, and practical cultural considerations. While it may not correspond to the actual historical date of Jesus’ birth, it served as a powerful reminder of Christ’s coming as the “light” that dispels the darkness of sin—a theme that resonated deeply in both Christian and broader cultural contexts.
Why Do People Trust Nonsense Like Zeitgeist?
Zeitgeist’s hyper-skepticism and relativism is an example of the effects of Kantian skepticism and Enlightenment rationalism on a society dominated by unrestrained liberalism. Personal liberty, viewed as absolute autonomy to “do what thou wilt,” weakened confidence in the historical claims of Christianity in nations like the United States, creating an intellectual climate where biblical narratives are dismissed as unknowable myths.
Enlightenment thinkers like David Hume and Voltaire emphasized reason and empiricism, rejecting the supernatural and promoting naturalistic explanations for religious traditions. This rationalist mindset directly influenced the speculative and reductionist approach seen in Zeitgeist.
The rise of interest in astrology, esotericism, alternative spirituality, and an intoxicating blend of religious skepticism with a fascination for hidden or mystical “truths” met almost perfectly with the release of Zeitgeist. The claims of the film only served to justify and strengthen the rejection of true divine revelation and objective truth.
The rise of Postmodernism, the rejection of absolute truth, paved the way for relativistic interpretations of religion where Christianity has been reduced to just one of many mythological systems, with no privileged claim to truth.
The film’s documentary style created the illusion of credibility, despite Zeitgeist’s full reliance on discredited sources and the speculative assertions of Jordan Maxwell and Acharya S.
Genesis chapter 3 highlights the human desire to “be like God” (v.5). Mankind’s desire for moral autonomy often manifests in a fascination with secret knowledge and alternative history. The makers of Zeitgeist capitalized on the fallen nature of their market, appealing to viewers’ pride in rejecting “mainstream” religious views while embracing supposedly hidden truths.
Why December 25 Matters
Even if December 25 was chosen for symbolic or practical reasons rather than historical accuracy, it does not diminish the significance of the event it celebrates. For Christians, the exact date of Christ’s birth is secondary to the meaning of the incarnation—that God took on human flesh to dwell among His people and to bring salvation to His people. Thus, December 25 serves as a unifying date for Christians to commemorate and rejoice in this foundational truth, the gospel, regardless of when Jesus was actually born.
While the Bible does not provide a definitive date for Christ’s birth, the evidence leans toward a time other than December—the most likely date sometime in September. Ultimately, the exact date of Jesus’ birth is less significant than its theological meaning: the incarnation of Christ, which Christians celebrate regardless of the season.
“But when the fullness of time had come, God sent forth his Son, born of woman, born under the law, to redeem those who were under the law” (Galatians 4:4-5).
Reclaiming Christmas To Glorify Christ
Hyper skepticism, Enlightenment rationalism, postmodern relativism, and New Age mysticism have been central in undermining the truth claims of Christianity for nearly 400 years. The Christian celebration of Christmas is deeply rooted in love for the Savior. Attempts to dismiss and discredit Christ and undermine the faith should not surprise any Christian.
As Christians, we can counter such challenges by:
Affirming the Historicity of the Gospels: Pointing to the eyewitness accounts and historical reliability of Scripture (Luke 1:1–4; 2 Peter 1:16).
Exposing Logical and Historical Errors: Demonstrating the speculative nature and lack of evidence behind Zeitgeist’s claims.
Engaging the Culture with Truth and Grace: Providing a compelling case for the uniqueness of Christ and the gospel in a way that addresses the intellectual and spiritual needs of a skeptical audience.
Ultimately, the truth of Christianity does not rest on subjective interpretations or speculative theories but on the unchanging and revealed Word of God:
“The Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth” (John 1:14).
The Incarnation
At its core, Christmas commemorates the incarnation of Jesus Christ—God taking on human flesh (John 1:14). This doctrine is foundational to Christianity and reflects the fulfillment of Old Testament prophecies, such as Isaiah 7:14, which foretells the birth of Immanuel (God with us). Far from borrowing from pagan myths, the Christian focus on Christ’s birth represents the culmination of God’s redemptive plan, an event that the Apostle Paul describes as happening “when the fullness of time had come” (Galatians 4:4–5).
The Early Christian Apologists
The early church fathers, such as Justin Martyr and Tertullian, strongly opposed paganism. They sought to differentiate Christianity from idolatrous practices, often at great personal cost. It is inconceivable that these same Christians would adopt pagan traditions wholesale, especially given their persecution to the death for refusing to participate in such practices. For instance, Tertullian condemned pagan festivals and rituals explicitly, emphasizing the distinctiveness of Christian worship (On Idolatry).
The Celebration of Light
The association of Christmas with light—seen in practices such as the lighting of candles or the emphasis on Christ as the “Light of the World” (John 8:12)—is rooted in Scripture and theology. While winter solstice festivals in pagan cultures celebrated the return of the sun, the Christian emphasis on Christ as the true light of humanity is a profound reorientation of these themes toward divine revelation and redemption. The prologue of John’s Gospel highlights this theological truth, which predates any supposed syncretism.
“In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through Him, and without Him nothing was made that was made. In Him was life, and the life was the light of men. And the light shines in the darkness, and the darkness did not comprehend it. There was a man sent from God, whose name was John. This man came for a witness, to bear witness of the Light, that all through him might believe. He was not that Light, but was sent to bear witness of that Light. That was the true Light which gives light to every man coming into the world.” (John 1:1–9)
Christ and Culture
While it is true that cultural practices surrounding Christmas have evolved over time, this does not imply that the core meaning of the holiday has been compromised. For example, customs like gift-giving, feasting, and singing all have biblical and Christian precedents.
The Magi brought gifts to the Christ child (Matthew 2:11), early Christian worship included hymns and rejoicing (Luke 2:13–14), and communal feasting has long been associated with Christian fellowship and celebration (Acts 2:46).
Rather than viewing these customs as pagan remnants, we should view them as expressions of the joy of Christian liberty and gratitude. The church’s ability to incorporate wholesome cultural practices into its celebrations reflects its transformative power, not syncretism.
Commercialization of Christmas
Critics of Christmas often point to its commercial excesses as evidence that it has lost its Christian meaning. Commercialization is a legitimate concern and a temptation for all. But, it is not an argument against the truth and substance of the holiday itself. Instead, Christians should reclaim the theological significance of Christmas, emphasizing worship, generosity, and gratitude rather than consumerism. More than anything else, the life, death, resurrection, and name of Christ must be magnified.
The Importance of Upholding the Truth
Christians today must resist both secular and revisionist narratives that seek to delegitimize Christmas. Believers can defend the truth by:
Educating Others: Sharing the historical evidence and theological rationale for Christmas helps counter misconceptions and defends the faith against skeptical critiques.
Renewing Worship: Celebrating Christmas as a time to reflect on the mystery of the incarnation and God’s redemptive plan renews its spiritual significance.
Engaging the Culture: By confidently proclaiming the gospel message at the heart of Christmas, Christians can use the holiday as an opportunity for evangelism and cultural engagement.
The claim that Christmas originates from pagan celebrations is a modern myth rooted in skepticism, not historical reality. The celebration of Christmas is distinctly Christian, arising from theological reflection on the incarnation of Christ.
Rather than being a borrowed or compromised tradition, Christmas embodies the transformative power of the gospel, which redeems all aspects of life—including cultural practices—for the glory of God.
By understanding the true origins of Christmas, Christians can confidently embrace and celebrate the holiday as a testimony to the light and hope of Christ in a dark world.
The Bible: The Truth
The Bible stands as the most internally consistent ancient text, a remarkable claim considering its composition. Written over approximately 1,500 years by more than 40 authors from diverse backgrounds, across different geographical locations, and in three languages (Hebrew, Aramaic, and Greek), the Bible exhibits a profound unity of message and purpose. Its central theme is the unfolding story of God’s redemptive plan through Jesus Christ, from Genesis to Revelation.
The Bible’s central storyline—from creation (Genesis 1:1) to new creation (Revelation 21:1)—remains cohesive despite its many authors and varied genres (history, poetry, prophecy, letters).
Key themes such as humanity’s sin, God’s covenant promises, and the coming Messiah are consistently developed throughout. The Bible contains hundreds of prophecies fulfilled centuries after they were written.
Isaiah 7:14 predicts the virgin birth of Christ, fulfilled in Matthew 1:22–23.
Micah 5:2 identifies Bethlehem as the birthplace of the Messiah, fulfilled in Luke 2:4–7.
Psalm 22 describes the crucifixion of Christ with remarkable accuracy long before crucifixion was practiced.
The Bible’s internal consistency, especially given its diverse origins, sets it apart from all other ancient texts, attesting to a unifying divine authorship. The Bible claims divine inspiration for itself:
“All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness.” (2 Timothy 3:16–17)
“No prophecy of Scripture comes from someone’s own interpretation. For no prophecy was ever produced by the will of man, but men spoke from God as they were carried along by the Holy Spirit.” (2 Peter 1:20–21)
The unity of the Bible’s message and the fulfillment of its prophecies support its divine origin. Human authors, separated by centuries, could not have independently crafted such a cohesive work.
The Bible reveals truths about God and humanity that are beyond human invention. The doctrine of grace—salvation as a free gift through faith in Christ (Ephesians 2:8–9)—contradicts every human-invented system of works-based righteousness.
Its moral teachings, such as the Sermon on the Mount (Matthew 5–7), go beyond human wisdom, calling for love of enemies, humility, and self-sacrifice.
The Bible provides the most coherent explanation of reality:
Origins: Genesis 1:1 offers a rational account of the universe’s creation by an eternal, uncaused Creator.
Morality: The Bible grounds objective moral values in God’s character (Exodus 20:1–17; Romans 2:15).
Meaning: The Bible answers humanity’s deepest questions about purpose and destiny (Ecclesiastes 12:13; John 10:10).
These attributes—self-attestation, supernatural truths, and a comprehensive worldview—affirm that the Bible is the Word of God.
The Importance of the Incarnation of Christ
The incarnation—the eternal Son of God taking on human flesh (John 1:14)—is central to Christianity because it bridges the gap between a holy God and sinful humanity.
The incarnation fulfills Old Testament prophecy (Isaiah 9:6; Micah 5:2) and God’s covenant promises to redeem His people.
“When the fullness of time had come, God sent forth his Son, born of woman, born under the law, to redeem those who were under the law.” (Galatians 4:4–5)
Only through the incarnation could Christ be the perfect mediator (1 Timothy 2:5). By becoming fully human, Jesus could represent humanity (Hebrews 2:14–17). By remaining fully divine, He could provide the infinite sacrifice needed for sin (Hebrews 9:12).
Jesus’ death and resurrection depend on the incarnation. Without a sinless human nature, He could not atone for sin (2 Corinthians 5:21). John 3:16 encapsulates this truth: God gave His Son so that all who believe in Him might have eternal life.
The incarnation is the heart of the gospel. It reveals God’s love, secures salvation, and inaugurates the renewal of creation.
Why Christians Should Celebrate Christmas
The angelic announcement of Christ’s birth to the shepherds (Luke 2:10–14) is a heavenly celebration, setting a pattern for joyful worship.
The Magi’s journey to honor the newborn King (Matthew 2:1–12) demonstrates that recognizing Christ’s birth is an act of worship.
Christmas honors the incarnation, a foundational truth of the Christian faith. By celebrating Christ’s birth, Christians proclaim the fulfillment of God’s promises and the arrival of the Savior.
Joy and Worship: Reflecting on the incarnation fosters gratitude and joy (Philippians 4:4).
Evangelism: Christmas provides opportunities to share the gospel, as even secular celebrations open doors to discuss Christ’s birth.
Unity: Celebrating Christmas unites believers around the shared hope of salvation (Luke 2:11).
Romans 14:5–6 affirms that Christians are free to observe special days in honor of the Lord. Celebrating Christmas is a matter of liberty and devotion, not obligation.
The Bible’s internal consistency, divine authorship, and theological depth affirm its status as the Word of God. The incarnation of Christ is central to the gospel, revealing God’s love and securing salvation. Celebrating Christmas, far from being unbiblical, is a meaningful way to honor the birth of the Savior and reflect on God’s redemptive plan. Through Christmas, Christians proclaim the hope of the gospel, unite in worship, and experience the blessings of joy, gratitude, and fellowship.
“Glory to God in the highest, and on earth peace among those with whom he is pleased!” (Luke 2:14).
Celebrating Christmas is not a biblical obligation, but it is a biblically permissible and spiritually meaningful practice. It allows believers to remember and proclaim the incarnation of Christ, unite in worship, and bear witness to the gospel. Far from being an unbiblical tradition, Christmas is a powerful way to glorify God and celebrate His redemptive work in the world.
Christians are free to establish traditions as long as they honor God and are not contrary to Scripture. Christmas provides a unique opportunity to proclaim the gospel. The story of Christ’s birth encapsulates key elements of the Christian message.
"Let the word of Christ dwell in you richly, teaching and admonishing one another in all wisdom, singing psalms and hymns and spiritual songs, with thankfulness in your hearts to God" (Colossians 3:16).
Sources:
Ferguson, Everett. Backgrounds of Early Christianity. Grand Rapids: Eerdmans, 2003.
Frazer, James. The Golden Bough. New York: Macmillan, 1922.
Gibbon, Edward. The Decline and Fall of the Roman Empire. Edited by David Womersley. London: Penguin Classics, 1994.
Hippolytus of Rome. Commentary on Daniel.
Justin Martyr. First Apology.
MacCulloch, Diarmaid. Christianity: The First Three Thousand Years. New York: Viking, 2010.
McGowan, Andrew. “How December 25 Became Christmas.” Biblical Archaeology Review, December 2002.
Roll, Susan K. Toward the Origins of Christmas. Kampen: Kok Pharos Publishing House, 1995.
Talley, Thomas J. The Origins of the Liturgical Year. Collegeville, MN: Liturgical Press, 1991.
Tertullian. Apology and On Idolatry.
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