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| Christmas | |
|---|---|
 Christmas decorations on display. |
|
| Also called | Christ's Mass Nativity Noel |
| Observed by | Christians Many non-Christians[1] |
| Type | Christian, cultural |
| Significance | Traditional birthday of Jesus |
| Date | December 25 (or January 7[2] in Eastern Orthodox / Catholic churches) |
| Observances | Gift giving, church services, family and other social gatherings, symbolic decorating |
| Related to | Annunciation, Advent, Epiphany, Baptism of the Lord |
Christmas[3] or Christmas Day[4][5] is a holiday held on December 25 to commemorate the birth of Jesus, the central figure of Christianity.[6][7] The date is not known to be the actual birth date of Jesus, and may have initially been chosen to correspond with either the day exactly nine months after some early Christians believed Jesus had been conceived,[8] the date of the winter solstice on the ancient Roman calendar,[9] or one of various ancient winter festivals.[10][11] Christmas is central to the Christmas and holiday season, and in Christianity marks the beginning of the larger season of Christmastide, which lasts twelve days.[12]
Although nominally a Christian holiday, Christmas is also widely celebrated by many non-Christians,[1][13] and some of its popular celebratory customs have pre-Christian or secular themes and origins. Popular modern customs of the holiday include gift-giving, music, an exchange of greeting cards, church celebrations, a special meal, and the display of various decorations; including Christmas trees, lights, garlands, mistletoe, nativity scenes, and holly. In addition, Father Christmas (known as Santa Claus in some areas, including North America, Australia and Ireland) is a popular folklore figure in many countries, associated with the bringing of gifts for children.[14]
Because gift-giving and many other aspects of the Christmas festival involve heightened economic activity among both Christians and non-Christians, the holiday has become a significant event and a key sales period for retailers and businesses. The economic impact of Christmas is a factor that has grown steadily over the past few centuries in many regions of the world.
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The word Christmas originated as a compound meaning "Christ's Mass". It is derived from the Middle English Christemasse and Old English Cristes mæsse, a phrase first recorded in 1038.[7] "Cristes" is from Greek Christos and "mæsse" is from Latin missa (the holy mass). In Greek, the letter Χ (chi), is the first letter of Christ, and it, or the similar Roman letter X, has been used as an abbreviation for Christ since the mid-16th century.[15] Hence, Xmas is sometimes used as an abbreviation for Christmas.
Christmas Day is celebrated as a major festival and public holiday in most countries of the world, even in many whose populations are not majority Christian. In some non-Christian countries, periods of former colonial rule introduced the celebration (e.g. Hong Kong); in others, Christian minorities or foreign cultural influences have led populations to observe the holiday. Major exceptions, where Christmas is not a formal public holiday, include People's Republic of China, (except Hong Kong and Macao), Japan, Saudi Arabia, Algeria, Thailand, Nepal, Iran, Turkey and North Korea.
Around the world, Christmas celebrations can vary markedly in form, reflecting differing cultural and national traditions. Countries such as Japan and Korea, where Christmas is popular despite there being only a small number of Christians, have adopted many of the secular aspects of Christmas, such as gift-giving, decorations and Christmas trees.
For many centuries, Christian writers accepted that Christmas was the actual date on which Jesus was born.[16] In the early eighteenth century, scholars began proposing alternative explanations. Isaac Newton argued that the date of Christmas was selected to correspond with the winter solstice,[9] which the Romans called bruma and celebrated on December 25.[17] In 1743, German Protestant Paul Ernst Jablonski argued Christmas was placed on December 25 to correspond with the Roman solar holiday Dies Natalis Solis Invicti and was therefore a "paganization" that debased the true church.[11] According to Judeo-Christian tradition, creation as described in the Genesis creation myth occurred on the date of the spring equinox, i.e. March 25 on the Roman calendar. This date is now celebrated as Annunciation and as the anniversary of Incarnation.[18] In 1889, Louis Duchesne suggested that the date of Christmas was calculated as nine months after Annunciation, the traditional date of the conception of Jesus.[19]
The December 25 date may have been selected by the church in Rome in the early fourth century. At this time, a church calendar was created and other holidays were also placed on solar dates: "It is cosmic symbolism...which inspired the Church leadership in Rome to elect the winter solstice, December 25, as the birthday of Christ, and the summer solstice as that of John the Baptist, supplemented by the equinoxes as their respective dates of conception. While they were aware that pagans called this day the 'birthday' of Sol Invictus, this did not concern them and it did not play any role in their choice of date for Christmas," according to modern scholar S.E. Hijmans.[20]
Some Eastern Orthodox national churches, including those of Russia, Georgia, Egypt, Ukraine, the Macedonia, Serbia and the Greek Patriarchate of Jerusalem mark feasts using the older Julian Calendar. December 25 on that calendar currently corresponds to January 7 on the more widely used Gregorian calendar. Oriental Orthodox churches also use their own calendars, which are generally similar to the Julian calendar. The Armenian Apostolic Church in Armenia celebrates the nativity in combination with the Feast of the Epiphany on January 6 in that church's calendar (currently corresponding to January 19 in the Gregorian calendar).
In Christianity, Christmas is the festival celebrating the Nativity of Jesus, the Christian belief that the Messiah foretold in the Old Testament's Messianic prophecies was born to the Virgin Mary. The story of Christmas is based on the biblical accounts given in the Gospel of Matthew, namely Matthew 1:18, and the Gospel of Luke, specifically Luke 1:26 and 2:40. According to these accounts, Jesus was born to Mary, assisted by her husband Joseph, in the city of Bethlehem. According to popular tradition, the birth took place in a stable, surrounded by farm animals, though neither the stable nor the animals are specifically mentioned in the Biblical accounts. However, a manger is mentioned in Luke 2:7, where it states, "She wrapped him in cloths and placed him in a manger, because there was no room for them in the inn." Early iconographic representations of the nativity placed the animals and manger within a cave (located, according to tradition, under the Church of the Nativity in Bethlehem). Shepherds from the fields surrounding Bethlehem were told of the birth by an angel, and were the first to see the child.[21]
Many Christians believe that the birth of Jesus fulfilled messianic prophecies from the Old Testament.[22] The Gospel of Matthew also describes a visit by several Magi, or astrologers, who bring gifts of gold, frankincense, and myrrh to the infant. The visitors were said to be following a mysterious star, commonly known as the Star of Bethlehem, believing it to announce the birth of a king of the Jews.[23] The commemoration of this visit, the Feast of Epiphany celebrated on January 6, is the formal end of the Christmas season in some churches.
Christians celebrate Christmas in many ways. In addition to this day being one of the most important and popular for the attendance of church services, there are numerous other devotions and popular traditions. Prior to Christmas Day, the Eastern Orthodox Church practises the 40-day Nativity Fast in anticipation of the birth of Jesus, while much of Western Christianity celebrates four weeks of Advent. The final preparations for Christmas are made on Christmas Eve.
Over the Christmas period, people decorate their homes and exchange gifts. In some Christian denominations, children perform plays re-telling the events of the Nativity, or sing carols that reference the event. Some Christians also display a small re-creation of the Nativity, known as a Nativity scene or crib, in their homes, using figurines to portray the key characters of the event. Live Nativity scenes and tableaux vivants are also performed, using actors and animals to portray the event with more realism.[24]
A long artistic tradition has grown of producing painted depictions of the nativity in art. Nativity scenes are traditionally set in a barn or stable and include Mary, Joseph, the child Jesus, angels, shepherds and the Three Wise Men: Balthazar, Melchior, and Caspar, who are said to have followed a star, known as the Star of Bethlehem, and arrived after his birth.[25]
Among countries with a strong Christian tradition, a variety of Christmas celebrations have developed that incorporate regional and local cultures. For many Christians, participating in a religious service plays an important part in the recognition of the season. Christmas, along with Easter, is the period of highest annual church attendance.
In many Catholic countries, the people hold religious processions or parades in the days preceding Christmas. In other countries, secular processions or parades featuring Santa Claus and other seasonal figures are often held. Family reunions and the exchange of gifts are a widespread feature of the season. Gift giving takes place on Christmas Day in most countries. Others practise gift giving on December 6, Saint Nicholas Day, and January 6, Epiphany.
A special Christmas family meal is an important part of the celebration for many, and what is served varies greatly from country to country. Some regions, such as Sicily, have special meals for Christmas Eve, when 12 kinds of fish are served. In England and countries influenced by its traditions, a standard Christmas meal includes turkey (brought from North America), potatoes, vegetables, sausages and gravy, followed by Christmas pudding, mince pies and fruit cake. In Poland and other parts of eastern Europe and Scandinavia, fish often is used for the traditional main course, but richer meat such as lamb is increasingly served. In Germany, France and Austria, goose and pork are favored. Beef, ham and chicken in various recipes are popular throughout the world. Ham is the main meal in the Philippines.
Special desserts are also prepared: The Maltese traditionally serve Imbuljuta tal-Qastan,[26] a chocolate and chestnuts beverage, after Midnight Mass and throughout the Christmas season. Slovaks prepare the traditional Christmas bread potica, bûche de Noël in France, panettone in Italy, and elaborate tarts and cakes. The eating of sweets and chocolates has become popular worldwide, and sweeter Christmas delicacies include the German stollen, marzipan cake or candy, and Jamaican rum fruit cake. As one of the few fruits traditionally available to northern countries in winter, oranges were long associated with special Christmas foods.
The practice of putting up special decorations at Christmas has a long history. From pre-Christian times, people in the Roman Empire brought branches from evergreen plants indoors in the winter. Christian people incorporated such customs in their developing practices. In the fifteenth century, it was recorded that in London it was the custom at Christmas for every house and all the parish churches to be "decked with holm, ivy, bays, and whatsoever the season of the year afforded to be green".[27] The heart-shaped leaves of ivy were said to symbolise the coming to earth of Jesus, while holly was seen as protection against pagans and witches, its thorns and red berries held to represent the Crown of Thorns worn by Jesus at the crucifixion and the blood he shed.[28]
Nativity scenes are known from 10th-century Rome. They were popularised by Saint Francis of Asissi from 1223, quickly spreading across Europe.[29] Many different types of decorations developed across the Christian world, dependent on local tradition and available resources. The first commercially produced decorations appeared in Germany in the 1860s, inspired by paper chains made by children.[30]
The Christmas tree is often explained as a Christianisation of pagan tradition and ritual surrounding the Winter Solstice, which included the use of evergreen boughs, and an adaptation of pagan tree worship.[31] The English language phrase "Christmas tree" is first recorded in 1835[32] and represents an importation from the German language. The modern Christmas tree tradition is believed to have begun in Germany in the 18th century[31] though many argue that Martin Luther began the tradition in the 16th century.[33][34] From Germany the custom was introduced to Britain, first via Queen Charlotte, wife of George III, and then more successfully by Prince Albert during the reign of Queen Victoria. By 1841 the Christmas tree had become even more widespread throughout Britain.[35] By the 1870s, people in the United States had adopted the custom of putting up a Christmas tree.[36] Christmas trees may be decorated with lights and ornaments.
Since the 19th century, the poinsettia, a native plant from Mexico, has been associated with Christmas. Other popular holiday plants include holly, mistletoe, red amaryllis, and Christmas cactus. Along with a Christmas tree, the interior of a home may be decorated with these plants, along with garlands and evergreen foliage.
In Australia, North and South America, and Europe, it is traditional to decorate the outside of houses with lights and sometimes with illuminated sleighs, snowmen, and other Christmas figures. Municipalities often sponsor decorations as well. Christmas banners may be hung from street lights and Christmas trees placed in the town square.[37]
In the Western world, rolls of brightly colored paper with secular or religious Christmas motifs are manufactured for the purpose of wrapping gifts. The display of Christmas villages has also become a tradition in many homes during this season. Other traditional decorations include bells, candles, candy canes, stockings, wreaths, and angels.
In many countries a representation of the Nativity Scene is very popular, and people are encouraged to compete and create most original or realistic ones. Within some families, the pieces used to make the representation are considered a valuable family heirloom. Christmas decorations are traditionally taken down on Twelfth Night, the evening of January 5. The traditional colors of Christmas are pine green (evergreen), snow white, and heart red.
The first specifically Christmas hymns that we know of appear in fourth century Rome. Latin hymns such as Veni redemptor gentium, written by Ambrose, Archbishop of Milan, were austere statements of the theological doctrine of the Incarnation in opposition to Arianism. Corde natus ex Parentis (Of the Father's love begotten) by the Spanish poet Prudentius (d. 413) is still sung in some churches today.[38]
In the ninth and tenth centuries, the Christmas "Sequence" or "Prose" was introduced in North European monasteries, developing under Bernard of Clairvaux into a sequence of rhymed stanzas. In the twelfth century the Parisian monk Adam of St. Victor began to derive music from popular songs, introducing something closer to the traditional Christmas carol.
By the thirteenth century, in France, Germany, and particularly, Italy, under the influence of Francis of Asissi, a strong tradition of popular Christmas songs in the native language developed.[39] Christmas carols in English first appear in a 1426 work of John Awdlay, a Shropshire chaplain, who lists twenty-five "caroles of Cristemas", probably sung by groups of wassailers, who went from house to house.[40] The songs we know specifically as carols were originally communal folk songs sung during celebrations such as "harvest tide" as well as Christmas. It was only later that carols began to be sung in church. Traditionally, carols have often been based on medieval chord patterns, and it is this that gives them their uniquely characteristic musical sound. Some carols like "Personent hodie", "Good King Wenceslas", and "The Holly and the Ivy" can be traced directly back to the Middle Ages. They are among the oldest musical compositions still regularly sung. Adeste Fidelis (O Come all ye faithful) appears in its current form in the mid 18th century, although the words may have originated in the thirteenth century.
Singing of carols initially suffered a decline in popularity after the Protestant Reformation in northern Europe, although some Reformers, like Martin Luther, wrote carols and encouraged their use in worship. Carols largely survived in rural communities until the revival of interest in popular songs in the 19th century. The 18th century English reformer Charles Wesley understood the importance of music to worship. In addition to setting many psalms to melodies, which were influential in the Great Awakening in the United States, he wrote texts for at least three Christmas carols. The best known was originally entitled "Hark! How All the Welkin Rings", later renamed "Hark! the Herald Angels Sing".[41] Felix Mendelssohn wrote a melody adapted to fit Wesley's words. In Austria in 1818 Mohr and Gruber made a major addition to the genre when they composed "Silent Night" for the St. Nicholas Church, Oberndorf. William B. Sandys' Christmas Carols Ancient and Modern (1833) contained the first appearance in print of many now-classic English carols, and contributed to the mid-Victorian revival of the festival.[42]
Completely secular Christmas seasonal songs emerged in the late eighteenth century. "Deck The Halls" dates from 1784, and the American, "Jingle Bells" was copyrighted in 1857. In the 19th and 20th century, African American spirituals and songs about Christmas, based in their tradition of spirituals, became more widely known. An increasing number of seasonal holidays songs were commercially produced in the twentieth century, including jazz and blues variations. In addition, there was a revival of interest in early music, from groups singing folk music, such as The Revels, to performers of early medieval and classical music.
Christmas cards are illustrated messages of greeting usually exchanged between friends and family members during the weeks preceding Christmas Day. The custom has become popular among a wide cross-section of people, including non-Christians, in Western society and in Asia. The traditional greeting reads "wishing you a Merry Christmas and a Happy New Year", much like that of the first commercial Christmas card, produced by Sir Henry Cole in London in 1843. However there are innumerable variations of this formula, many cards expressing a more religious sentiment, or containing a poem, prayer or Biblical verse; while others distance themselves from religion with an all-inclusive "Season's greetings".
Christmas cards are purchased in considerable quantities, and feature artwork, commercially designed and relevant to the season. The content of the design might relate directly to the Christmas narrative with depictions of the Nativity of Jesus, or Christian symbols such as the Star of Bethlehem, or a white dove which can represent both the Holy Spirit and Peace on Earth. Other Christmas cards are more secular and can depict Christmas traditions, mythical figures such as Santa Claus, objects directly associated with Christmas such as candles, holly and baubles, or a variety of images associated with the season, such as Christmastime activities, snow scenes and the wildlife of the northern winter. There are also humorous cards and genres depicting nostalgic scenes of the past such as crinolined shoppers in idealized 19th century streetscapes.
A number of nations have issued commemorative stamps at Christmastime. Postal customers will often use these stamps to mail Christmas cards, and they are popular with philatelists. These stamps are regular postage stamps, unlike Christmas seals, and are valid for postage year-round. They usually go on sale some time between early October and early December, and are printed in considerable quantities.
In 1898 a Canadian stamp was issued to mark the inauguration of the Imperial Penny Postage rate. The stamp features a map of the globe and bears an inscription "XMAS 1898" at the bottom. In 1937, Austria issued two "Christmas greeting stamps" featuring a rose and the signs of the zodiac. In 1939, Brazil issued four semi-postal stamps with designs featuring the three kings and a star of Bethlehem, an angel and child, the Southern Cross and a child, and a mother and child.
Both the US Postal Service and the Royal Mail regularly issue Christmas-themed stamps each year.
Christmas has for many centuries been a time for the giving and exchanging of gifts, particularly between friends and family members. A number of figures of both Christian and mythical origin have been associated with Christmas and the seasonal giving of gifts. Among these are Father Christmas, also known as Santa Claus, Père Noël, and the Weihnachtsmann; Saint Nicholas or Sinterklaas; the Christkind; Kris Kringle; Joulupukki; Babbo Natale; Saint Basil; and Father Frost.
The most famous and pervasive of these figures in modern celebration worldwide is Santa Claus, a mythical gift bringer, dressed in red, whose origins have diverse sources. The name Santa Claus is a corruption of the Dutch Sinterklaas, which means simply Saint Nicholas. Nicholas was Bishop of Myra, in modern day Turkey, during the fourth century. Among other saintly attributes, he was noted for the care of Children, generosity, and the giving of gifts. His feast on the 6th of December came to be celebrated in many countries with the giving of gifts. Saint Nicholas traditionally appeared in bishoply attire, accompanied by helpers, and enquired about the behaviour of children during the past year before deciding whether they deserved a gift or not. By the 13th century Saint Nicholas was well known in the Netherlands, and the practice of gift-giving in his name spread to other parts of central and southern Europe. At the Reformation in 16th–17th century Europe, many Protestants changed the gift bringer to the Christ Child or Christkindl, corrupted in English to Kris Kringle, and the date of giving gifts changed from December the 6th to Christmas Eve.[43]
The modern popular image of Santa Claus, however, was created in the United States, and in particular in New York. The transformation was accomplished with the aid of six notable contributors including Washington Irving and the German-American cartoonist Thomas Nast (1840–1902). Following the American Revolutionary War, some of the inhabitants of New York City sought out symbols of the city's non-English past. New York had originally been established as the Dutch colonial town of New Amsterdam and the Dutch Sinterklaas tradition was reinvented as Saint Nicholas.[44] In 1809, the New-York Historical Society convened and retroactively named Sancte Claus the patron saint of Nieuw Amsterdam, the Dutch name for New York City.[45] At his first American appearance in 1810, Santa Claus was drawn in bishops' robes. However as new artists took over, Santa Claus developed more secular attire.[46] Nast drew a new image of "Santa Claus" annually, beginning in 1863. By the 1880s, Nast's Santa had evolved into the robed, fur clad, form we now recognize, perhaps based on the English figure of Father Christmas. The image was standardized by advertisers in the 1920s.[47]
Father Christmas, a jolly, well nourished, bearded man who typified the spirit of good cheer at Christmas, predates the Santa Claus character. He is first recorded in early 17th century England, but was associated with holiday merrymaking and drunkenness rather than the bringing of gifts.[32] In Victorian Britain, his image was remade to match that of Santa. The French Père Noël evolved along similar lines, eventually adopting the Santa image. In Italy, Babbo Natale acts as Santa Claus, while La Befana is the bringer of gifts and arrives on the eve of the Epiphany. It is said that La Befana set out to bring the baby Jesus gifts, but got lost along the way. Now, she brings gifts to all children. In some cultures Santa Claus is accompanied by Knecht Ruprecht, or Black Peter. In other versions, elves make the toys. His wife is referred to as Mrs. Claus.
There has been some opposition to the narrative of the American evolution of Saint Nicholas into the modern Santa. It has been claimed that the Saint Nicholas Society was not founded until 1835, almost half a century after the end of the American War of Independence.[48] Moreover, a study of the "children's books, periodicals and journals" of New Amsterdam by Charles Jones revealed no references to Saint Nicholas or Sinterklaas.[49] However, not all scholars agree with Jones's findings, which he reiterated in a booklength study in 1978;[50] Howard G. Hageman, of New Brunswick Theological Seminary, maintains that the tradition of celebrating Sinterklaas in New York was alive and well from the early settlement of the Hudson Valley on.[51]
Current tradition in several Latin American countries (such as Venezuela and Colombia) holds that while Santa makes the toys, he then gives them to the Baby Jesus, who is the one who actually delivers them to the children's homes, a reconciliation between traditional religious beliefs and the iconography of Santa Claus imported from the United States.
In Alto Adige/Südtirol (Italy), Austria, Czech Republic, Southern Germany, Hungary, Liechtenstein, Slovakia and Switzerland, the Christkind (Ježíšek in Czech, Jézuska in Hungarian and Ježiško in Slovak) brings the presents. The German St. Nikolaus is not identical with the Weihnachtsman (who is the German version of Santa Claus). St. Nikolaus wears a bishop's dress and still brings small gifts (usually candies, nuts and fruits) on December 6 and is accompanied by Knecht Ruprecht. Although many parents around the world routinely teach their children about Santa Claus and other gift bringers, some have come to reject this practice, considering it deceptive.[52]
Dies Natalis Solis Invicti means "the birthday of the unconquered Sun." The use of the title Sol Invictus allowed several solar deities to be worshipped collectively, including Elah-Gabal, a Syrian sun god; Sol, the god of Emperor Aurelian; and Mithras, a soldiers' god of Persian origin.[54] Emperor Elagabalus (218–222) introduced Sol-worship and the cult reached the height of its popularity under Aurelian.[55]
Modern scholars have argued that the festival was placed on the date of the solstice because this was on this day that the Sun reversed its southward retreat and proved itself to be "unconquered." Several early Christian writers connected the rebirth of the sun to the birth of Jesus.[7] "O, how wonderfully acted Providence that on that day on which that Sun was born...Christ should be born", Cyprian wrote.[7] John Chrysostom also commented on the connection: "They call it the 'Birthday of the Unconquered'. Who indeed is so unconquered as Our Lord . . .?"[7]
Although Dies Natalis Solis Invicti has been the subject of a great deal of scholarly speculation, the only ancient source for it is a single mention in the Chronography of 354.[20] "[W]hile the winter solstice on or around the 25th of December was well established in the Roman imperial calendar, there is no evidence that a religious celebration of Sol on that day antedated the celebration of Christmas, and none that indicates that Aurelian had a hand in its institution," according to modern Sol scholar Steven Hijmans.[20]
A winter festival was the most popular festival of the year in many cultures. Reasons included the fact that less agricultural work needs to be done during the winter, as well as an expectation of better weather as spring approached.[56] Modern Christmas customs include: gift-giving and merrymaking from Roman Saturnalia; greenery, lights, and charity from the Roman New Year; and Yule logs and various foods from Germanic feasts.[57] Pagan Scandinavia celebrated a winter festival called Yule, held in the late December to early January period. As Northern Europe was the last part to Christianize, its pagan traditions had a major influence on Christmas. Scandinavians still call Christmas Jul. In English, the word Yule is synonymous with Christmas,[58] a usage first recorded in 900.
The New Testament does not give a date for the birth of Jesus.[7][59] Around AD 200, Clement of Alexandria wrote that a group in Egypt celebrated the nativity on 25 Pashons.[7] This corresponds to May 20.[60] Tertullian (d. 220) does not mention Christmas as a major feast day in the Church of Roman Africa.[7] However, in Chronographai, a reference work published in 221, Sextus Julius Africanus suggested that Jesus was conceived on the spring equinox, popularizing the idea that Christ was born on December 25.[61][62] The equinox was March 25 on the Roman calendar, so this implied a birth in December.[63] De Pascha Computus, a calendar of feasts produced in 243, gives March 28 as the date of the nativity.[64] In 245, the theologian Origen of Alexandria stated that, "only sinners (like Pharaoh and Herod)" celebrated their birthdays.[65] In 303, Christian writer Arnobius ridiculed the idea of celebrating the birthdays of gods, which suggests that Christmas was not yet a feast at this time.[7]
The earliest known reference to the date of the nativity as December 25 is found in the Chronography of 354, an illuminated manuscript compiled in Rome.[66] In the East, early Christians celebrated the birth of Christ as part of Epiphany (January 6), although this festival emphasized celebration of the baptism of Jesus.[67]
Christmas was promoted in the Christian East as part of the revival of Catholicism following the death of the pro-Arian Emperor Valens at the Battle of Adrianople in 378. The feast was introduced to Constantinople in 379, and to Antioch in about 380. The feast disappeared after Gregory of Nazianzus resigned as bishop in 381, although it was reintroduced by John Chrysostom in about 400.[7]
In the Early Middle Ages, Christmas Day was overshadowed by Epiphany, which in the west focused on the visit of the magi. But the Medieval calendar was dominated by Christmas-related holidays. The forty days before Christmas became the "forty days of St. Martin" (which began on November 11, the feast of St. Martin of Tours), now known as Advent.[68] In Italy, former Saturnalian traditions were attached to Advent.[68] Around the 12th century, these traditions transferred again to the Twelve Days of Christmas (December 25 – January 5); a time that appears in the liturgical calendars as Christmastide or Twelve Holy Days.[68]
The prominence of Christmas Day increased gradually after Charlemagne was crowned Emperor on Christmas Day in 800. King Edmund the Martyr was anointed on Christmas in 855 and King William I of England was crowned on Christmas Day 1066.
By the High Middle Ages, the holiday had become so prominent that chroniclers routinely noted where various magnates celebrated Christmas. King Richard II of England hosted a Christmas feast in 1377 at which twenty-eight oxen and three hundred sheep were eaten.[68] The Yule boar was a common feature of medieval Christmas feasts. Caroling also became popular, and was originally a group of dancers who sang. The group was composed of a lead singer and a ring of dancers that provided the chorus. Various writers of the time condemned caroling as lewd, indicating that the unruly traditions of Saturnalia and Yule may have continued in this form.[68] "Misrule"—drunkenness, promiscuity, gambling—was also an important aspect of the festival. In England, gifts were exchanged on New Year's Day, and there was special Christmas ale.[68]
Christmas during the Middle Ages was a public festival that incorporated ivy, holly, and other evergreens.[69] Christmas gift-giving during the Middle Ages was usually between people with legal relationships, such as tenant and landlord.[69] The annual indulgence in eating, dancing, singing, sporting, card playing escalated in England, and by the 17th century the Christmas season featured lavish dinners, elaborate masques and pageants. In 1607, King James I insisted that a play be acted on Christmas night and that the court indulge in games.[70] It was during the Reformation in 16th–17th century Europe, that many Protestants changed the gift bringer to the Christ Child or Christkindl, and the date of giving gifts changed from December 6th to Christmas Eve.[43]
Following the Protestant Reformation, groups such as the Puritans strongly condemned the celebration of Christmas, considering it a Catholic invention and the "trappings of popery" or the "rags of the Beast."[71] The Catholic Church responded by promoting the festival in a more religiously oriented form. King Charles I of England directed his noblemen and gentry to return to their landed estates in midwinter to keep up their old style Christmas generosity.[70] Following the Parliamentarian victory over Charles I during the English Civil War, England's Puritan rulers banned Christmas in 1647.[71] Protests followed as pro-Christmas rioting broke out in several cities and for weeks Canterbury was controlled by the rioters, who decorated doorways with holly and shouted royalist slogans.[71] The book, The Vindication of Christmas (London, 1652), argued against the Puritans, and makes note of Old English Christmas traditions, dinner, roast apples on the fire, card playing, dances with "plow-boys" and "maidservants", and carol singing.[72] The Restoration of King Charles II in 1660 ended the ban, but many clergymen still disapproved of Christmas celebration. In Scotland, the Presbyterian Church of Scotland also discouraged observance of Christmas. James VI commanded its celebration in 1618, however attendance at church was scant.[73]
In Colonial America, the Puritans of New England shared radical Protestant disapproval of Christmas. Celebration was outlawed in Boston from 1659 to 1681. The ban by the Pilgrims was revoked in 1681 by English governor Sir Edmund Andros, however it wasn't until the mid 1800's that celebrating Christmas became fashionable in the Boston region.[74] At the same time, Christian residents of Virginia and New York observed the holiday freely. Pennsylvania German Settlers, pre-eminently the Moravian settlers of Bethlehem, Nazareth and Lititz in Pennsylvania and the Wachovia Settlements in North Carolina, were enthusiastic celebrators of Christmas. The Moravians in Bethlehem had the first Christmas trees in America as well as the first Nativity Scenes.[75] Christmas fell out of favor in the United States after the American Revolution, when it was considered an English custom.[76] George Washington attacked Hessian (German) mercenaries on Christmas during the Battle of Trenton in 1777, Christmas being much more popular in Germany than in America at this time.
By the 1820s, sectarian tension had eased in Britain and writers, including William Winstanly, began to worry that Christmas was dying out. These writers imagined Tudor Christmas as a time of heartfelt celebration, and efforts were made to revive the holiday. In 1843, Charles Dickens wrote the novel A Christmas Carol, that helped revive the 'spirit' of Christmas and seasonal merriment.[77][78] Its instant popularity played a major role in portraying Christmas as a holiday emphasizing family, goodwill, and compassion.[79] Dickens sought to construct Christmas as a family-centered festival of generosity, in contrast to the community-based and church-centered observations, the observance of which had dwindled during the late 18th and early 19th centuries.[80] Superimposing his secular vision of the holiday, Dickens influenced many aspects of Christmas that are celebrated today in Western culture, such as family gatherings, seasonal food and drink, dancing, games, and a festive generosity of spirit.[81] A prominent phrase from the tale, 'Merry Christmas', was popularized following the appearance of the story.[82] The term Scrooge became a synonym for miser, with 'Bah! Humbug!' dismissive of the festive spirit.[83] In 1843, the first commercial Christmas card was produced by Sir Henry Cole.[84] The revival of the Christmas Carol began with William B. Sandys Christmas Carols Ancient and Modern (1833), with the first appearance in print of 'The First Noel', 'I Saw Three Ships', 'Hark the Herald Angels Sing' and 'God Rest Ye Merry, Gentlemen', popularized in Dickens' A Christmas Carol.
In Britain, the Christmas tree was introduced in the early 1800s following the personal union with the Kingdom of Hanover, by Charlotte of Mecklenburg-Strelitz, Queen to King George III. In 1832 a young Queen Victoria wrote about her delight at having a Christmas tree, hung with lights, ornaments, and presents placed round it.[85] After her marriage to her German cousin Prince Albert, by 1841 the custom became more widespread throughout Britain.[35] An image of the British royal family with their Christmas tree at Windsor Castle, created a sensation when it was published in the Illustrated London News in 1848. A modified version of this image was published in the United States in 1850.[86][36] By the 1870s, putting up a Christmas tree had become common in America.[36]
In America, interest in Christmas had been revived in the 1820s by several short stories by Washington Irving which appear in his The Sketch Book of Geoffrey Crayon and "Old Christmas". Irving's stories depicted some harmonious warm-hearted holiday traditions he claimed to have observed in England,[87] and he used the tract Vindication of Christmas (1652) of Old English Christmas traditions long since abandoned, that he had transcribed into his journal as a format for his stories.[70] In 1822, Clement Clarke Moore wrote the poem A Visit From St. Nicholas (popularly known by its first line: Twas the Night Before Christmas).[88] The poem helped popularize the tradition of exchanging gifts, and seasonal Christmas shopping began to assume economic importance.[89] This also started the cultural conflict of the holiday's spiritualism and its commercialism that some see as corrupting the holiday. In her 1850 book "The First Christmas in New England", Harriet Beecher Stowe includes a character who complains that the true meaning of Christmas was lost in a shopping spree.[90] While the celebration of Christmas wasn't yet customary in some regions in the U.S., Henry Wadsworth Longfellow detected "a transition state about Christmas here in New England" in 1856. "The old puritan feeling prevents it from being a cheerful, hearty holiday; though every year makes it more so".[91] In Reading, Pennsylvania, a newspaper remarked in 1861, "Even our presbyterian friends who have hitherto steadfastly ignored Christmas — threw open their church doors and assembled in force to celebrate the anniversary of the Savior's birth".[91] The First Congregational Church of Rockford, Illinois, 'although of genuine Puritan stock', was 'preparing for a grand Christmas jubilee', a news correspondent reported in 1864.[91] By 1860, fourteen states including several from New England had adopted Christmas as a legal holiday.[92] In 1870, Christmas was formally declared a United States Federal holiday, signed into law by President Ulysses S. Grant.[92] Subsequently, in 1875, Louis Prang introduced the Christmas card to Americans. He has been called the "father of the American Christmas card".[93]
Throughout the holiday's history, Christmas has been the subject of both controversy and criticism from a wide variety of different sources. The first documented Christmas controversy was Christian-led, and began during the English Interregnum, when England was ruled by a Puritan Parliament.[94] Puritans (including those who fled to America) sought to remove the remaining pagan elements of Christmas. During this period, the English Parliament banned the celebration of Christmas entirely, considering it "a popish festival with no biblical justification", and a time of wasteful and immoral behavior.[95]
Controversy and criticism continues in the present-day, where some Christian and non-Christians have claimed that an affront to Christmas (dubbed a "war on Christmas" by some) is ongoing.[96][97] In the United States there has been a tendency to replace the greeting Merry Christmas with Happy Holidays.[98] Groups such as the American Civil Liberties Union have initiated court cases to bar the display of images and other material referring to Christmas from public property, including schools.[99] Such groups argue that government-funded displays of Christmas imagery and traditions violate the First Amendment to the United States Constitution, which prohibits the establishment by Congress of a national religion.[100] In 1984, the U.S. Supreme Court ruled in Lynch vs. Donnelly that a Christmas display (which included a Nativity scene) owned and displayed by the city of Pawtucket, Rhode Island did not violate the First Amendment.[101] In November 2009, the Federal appeals court in Philadelphia endorsed a school district's ban on the singing of Christmas carols.[102]
In the private sphere also, it has been alleged that any specific mention of the term "Christmas" or its religious aspects was being increasingly censored, avoided, or discouraged by a number of advertisers and retailers. In response, the American Family Association and other groups have organized boycotts of individual retailers.."[103] In the United Kingdom there have also been some controversies, one of the most famous being the temporary promotion of the Christmas period as Winterval by Birmingham City Council in 1998. There were also protests in November 2009 when the city of Dundee promoted its celebrations as the Winter Night Light festival, initially with no specific Christmas references.[104]
Christmas is typically the largest annual economic stimulus for many nations around the world. Sales increase dramatically in almost all retail areas and shops introduce new products as people purchase gifts, decorations, and supplies. In the U.S., the "Christmas shopping season" generally begins on the day after Thanksgiving (often referred to as Black Friday), though many American stores begin selling Christmas items as early as October.[105] In Canada, merchants begin advertising campaigns just before Halloween (October 31), and step up their marketing following Remembrance Day on November 11. In the United States, it has been calculated that a quarter of all personal spending takes place during the Christmas/holiday shopping season.[106] Figures from the U.S. Census Bureau reveal that expenditure in department stores nationwide rose from $20.8 billion in November 2004 to $31.9 billion in December 2004, an increase of 54 percent. In other sectors, the pre-Christmas increase in spending was even greater, there being a November – December buying surge of 100 percent in bookstores and 170 percent in jewelry stores. In the same year employment in American retail stores rose from 1.6 million to 1.8 million in the two months leading up to Christmas.[107] Industries completely dependent on Christmas include Christmas cards, of which 1.9 billion are sent in the United States each year, and live Christmas Trees, of which 20.8 million were cut in the USA in 2002.[108]
In most Western nations, Christmas Day is the least active day of the year for business and commerce; almost all retail, commercial and institutional businesses are closed, and almost all industries cease activity (more than any other day of the year). In England and Wales, the Christmas Day (Trading) Act 2004 prevents all large shops from trading on Christmas Day. Scotland is currently planning similar legislation. Film studios release many high-budget movies during the holiday season, including Christmas films, fantasy movies or high-tone dramas with high production values.
One economist's analysis calculates that, despite increased overall spending, Christmas is a deadweight loss under orthodox microeconomic theory, because of the effect of gift-giving. This loss is calculated as the difference between what the gift giver spent on the item and what the gift receiver would have paid for the item. It is estimated that in 2001, Christmas resulted in a $4 billion deadweight loss in the U.S. alone.[109][110] Because of complicating factors, this analysis is sometimes used to discuss possible flaws in current microeconomic theory. Other deadweight losses include the effects of Christmas on the environment and the fact that material gifts are often perceived as white elephants, imposing cost for upkeep and storage and contributing to clutter.[111]
Quotes regarding Christmas (listed alphabetically by author):
The Christ-child stood at Mary's knee,
His hair was like a crown,
And all the flowers looked up at Him
And all the stars looked down.
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From late Old English Cristes mæsse (“‘Christ's mass, Christ's festival’”).
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Singular |
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Christmas (plural Christmases)
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The word for Christmas in late Old English is Cristes Maesse, the Mass of Christ, first found in 1038, and Cristes-messe, in 1131. In Dutch it is Kerst-misse, in Latin Dies Natalis, whence comes the French Noël, and Italian Il natale; in German Weihnachtsfest, from the preceeding sacred vigil. The term Yule is of disputed origin. It is unconnected with any word meaning "wheel". The name in Anglo-Saxon was geol, feast: geola, the name of a month (cf. Icelandic iol a feast in December).
Christmas was not among the earliest festivals of the Church. Irenaeus and Tertullian omit it from their lists of feasts; Origen, glancing perhaps at the discreditable imperial Natalitia, asserts (in Lev. Hom. viii in Migne, P.G., XII, 495) that in the Scriptures sinners alone, not saints, celebrate their birthday; Arnobius (VII, 32 in P.L., V, 1264) can still ridicule the "birthdays" of the gods.
Alexandria. The first evidence of the feast is from Egypt. About A.D. 200, Clement of Alexandria (Strom., I, xxi in P.G., VIII, 888) says that certain Egyptian theologians "over curiously" assign, not the year alone, but the day of Christ's birth, placing it on 25 Pachon (20 May) in the twenty-eighth year of Augustus. [Ideler (Chron., II, 397, n.) thought they did this believing that the ninth month, in which Christ was born, was the ninth of their own calendar.] Others reached the date of 24 or 25 Pharmuthi (19 or 20 April). With Clement's evidence may be mentioned the "De paschæ computus", written in 243 and falsely ascribed to Cyprian (P.L., IV, 963 sqq.), which places Christ's birth on 28 March, because on that day the material sun was created. But Lupi has shown (Zaccaria, Dissertazioni ecc. del p. A.M. Lupi, Faenza, 1785, p. 219) that there is no month in the year to which respectable authorities have not assigned Christ's birth. Clement, however, also tells us that the Basilidians celebrated the Epiphany, and with it, probably, the Nativity, on 15 or 11 Tybi (10 or 6 January). At any rate this double commemoration became popular, partly because the apparition to the shepherds was considered as one manifestation of Christ's glory, and was added to the greater manifestations celebrated on 6 January; partly because at the baptism-manifestation many codices (e.g. Codex Bezæ) wrongly give the Divine words as sou ei ho houios mou ho agapetos, ego semeron gegenneka se (Thou art my beloved Son, this day have I begotten thee) in lieu of en soi eudokesa (in thee I am well pleased), read in Luke 3:22. Abraham Ecchelensis (Labbe, II, 402) quotes the Constitutions of the Alexandrian Church for a dies Nativitatis et Epiphaniæ in Nicæan times; Epiphanius (Hær., li, ed. Dindorf, 1860, II, 483) quotes an extraordinary semi-Gnostic ceremony at Alexandria in which, on the night of 5-6 January, a cross-stamped Korê was carried in procession round a crypt, to the chant, "Today at this hour Korê gave birth to the Eternal"; John Cassian records in his "Collations" (X, 2 in P.L., XLIX, 820), written 418-427, that the Egyptian monasteries still observe the "ancient custom"; but on 29 Choiak (25 December) and 1 January, 433, Paul of Emesa preached before Cyril of Alexandria, and his sermons (see Mansi, IV, 293; appendix to Act. Conc. Eph.) show that the December celebration was then firmly established there, and calendars prove its permanence. The December feast therefore reached Egypt between 427 and 433.
Cyprus, Mesopotamia, Armenia, Asia Minor. In Cyprus, at the end of the fourth century, Epiphanius asserts against the Alogi (Hær., li, 16, 24 in P. G., XLI, 919, 931) that Christ was born on 6 January and baptized on 8 November. Ephraem Syrus (whose hymns belong to Epiphany, not to Christmas) proves that Mesopotamia still put the birth feast thirteen days after the winter solstice; i.e. 6 January; Armenia likewise ignored, and still ignores, the December festival. (Cf. Euthymius, "Pan. Dogm.", 23 in P.G., CXXX, 1175; Niceph., "Hist. Eccl,", XVIII, 53 in P.G., CXLVII, 440; Isaac, Catholicos of Armenia in eleventh or twelfth century, "Adv. Armenos", I, xii, 5 in P.G., CXXII, 1193; Neale, "Holy Eastern Church", Introd., p. 796). In Cappadocia, Gregory of Nyssa's sermons on St. Basil (who died before 1 January, 379) and the two following, preached on St. Stephen's feast (P.G., XLVI, 788; cf, 701, 721), prove that in 380 the 25th December was already celebrated there, unless, following Usener's too ingenious arguments (Religionsgeschichtliche Untersuchungen, Bonn, 1889, 247-250), one were to place those sermons in 383. Also, Asterius of Amaseia (fifth century) and Amphilochius of Iconium (contemporary of Basil and Gregory) show that in their dioceses both the feasts of Epiphany and Nativity were separate (P.G., XL, 337 XXXIX, 36).
Jerusalem. In 385, Silvia of Bordeaux (or Etheria, as it seems clear she should be called) was profoundly impressed by the splendid Chilhood feasts at Jerusalem. They had a definitely "Nativity" colouring; the bishop proceeded nightly to Bethlehem, returning to Jerusalem for the day celebrations. The Presentation was celebrated forty days after. But this calculation starts from 6 January, and the feast lasted during the octave of that date. (Peregr. Sylv., ed. Geyer, pp. 75 sq.) Again (p. 101) she mentions as high festivals Easter and Epiphany alone. In 385, therefore, 25 December was not observed at Jerusalem. This checks the so-called correspondence between Cyril of Jerusalem (348-386) and Pope Julius I (337-352), quoted by John of Nikiu (c. 900) to convert Armenia to 25 December (see P.L., VIII, 964 sqq.). Cyril declares that his clergy cannot, on the single feast of Birth and Baptism, make a double procession to Bethlehem and Jordan. (This later practice is here an anachronism.) He asks Julius to assign the true date of the nativity "from census documents brought by Titus to Rome"; Julius assigns 25 December. Another document (Cotelier, Patr. Apost., I, 316, ed. 1724) makes Julius write thus to Juvenal of Jerusalem (c. 425-458), adding that Gregory Nazianzen at Constantinople was being criticized for "halving" the festival. But Julius died in 352, and by 385 Cyril had made no change; indeed, Jerome, writing about 411 (in Ezech., P.L., XXV, 18), reproves Palestine for keeping Christ's birthday (when He hid Himself) on the Manifestation feast. Cosmas Indicopleustes suggests (P.G., LXXXVIII, 197) that even in the middle of the sixth century Jerusalem was peculiar in combining the two commemorations, arguing from Luke 3:23 that Christ's baptism day was the anniversary of His birthday. The commemoration, however, of David and James the Apostle on 25 December at Jerusalem accounts for the deferred feast. Usener, arguing from the "Laudatio S. Stephani" of Basil of Seleucia (c. 430. -- P.G., LXXXV, 469), thinks that Juvenal tried at least to introduce this feast, but that Cyril's greater name attracted that event to his own period.
Antioch. In Antioch, on the feast of St. Philogonius, Chrysostom preached an important sermon. The year was almost certainly 386, though Clinton gives 387, and Usener, by a long rearrangement of the saint's sermons, 388 (Religionsgeschichtl. Untersuch., pp. 227-240). But between February, 386, when Flavian ordained Chrysostom priest, and December is ample time for the preaching of all the sermons under discussion. (See Kellner, Heortologie, Freiburg, 1906, p. 97, n. 3). In view of a reaction to certain Jewish rites and feasts, Chrysostom tries to unite Antioch in celebrating Christ's birth on 25 December, part of the community having already kept it on that day for at least ten years. In the West, he says, the feast was thus kept, anothen; its introduction into Antioch he had always sought, conservatives always resisted. This time he was successful; in a crowded church he defended the new custom. It was no novelty; from Thrace to Cadiz this feast was observed -- rightly, since its miraculously rapid diffusion proved its genuineness. Besides, Zachary, who, as high-priest, entered the Temple on the Day of Atonement, received therefore announcement of John's conception in September; six months later Christ was conceived, i.e. in March, and born accordingly in December.
Finally, though never at Rome, on authority he knows that the census papers of the Holy Family are still there. [This appeal to Roman archives is as old as Justin Martyr (Apol., I, 34, 35) and Tertullian (Adv. Marc., IV, 7, 19). Julius, in the Cyriline forgeries, is said to have calculated the date from Josephus, on the same unwarranted assumptions about Zachary as did Chrysostom.] Rome, therefore, has observed 25 December long enough to allow of Chrysostom speaking at least in 388 as above (P.G., XLVIII, 752, XLIX, 351).
Constantinople. In 379 or 380 Gregory Nazianzen made himself exarchos of the new feast, i.e. its initiator, in Constantinople, where, since the death of Valens, orthodoxy was reviving. His three Homilies (see Hom. xxxviii in P.G., XXXVI) were preached on successive days (Usener, op. cit., p. 253) in the private chapel called Anastasia. On his exile in 381, the feast disappeared.
According, however, to John of Nikiu, Honorius, when he was present on a visit, arranged with Arcadius for the observation of the feast on the Roman date. Kellner puts this visit in 395; Baumstark (Oriens Chr., 1902, 441-446), between 398 and 402. The latter relies on a letter of Jacob of Edessa quoted by George of Beeltân, asserting that Christmas was brought to Constantinople by Arcadius and Chrysostom from Italy, where, "according to the histories", it had been kept from Apostolic times. Chrysostom's episcopate lasted from 398 to 402; the feast would therefore have been introduced between these dates by Chrysostom bishop, as at Antioch by Chrysostom priest. But Lübeck (Hist. Jahrbuch., XXVIII, I, 1907, pp. 109-118) proves Baumstark's evidence invalid. More important, but scarcely better accredited, is Erbes' contention (Zeitschrift f. Kirchengesch., XXVI, 1905, 20-31) that the feast was brought in by Constantine as early as 330-35.
Rome. At Rome the earliest evidence is in the Philocalian Calendar (P. L., XIII, 675; it can be seen as a whole in J. Strzygowski, Kalenderbilder des Chron. von Jahre 354, Berlin, 1888), compiled in 354, which contains three important entries. In the civil calendar 25 December is marked "Natalis Invicti". In the "Depositio Martyrum" a list of Roman or early and universally venerated martyrs, under 25 December is found "VIII kal. ian. natus Christus in Betleem Iudeæ". On "VIII kal. mart." (22 February) is also mentioned St. Peter's Chair. In the list of consuls are four anomalous ecclesiastical entries: the birth and death days of Christ, the entry into Rome, and martyrdom of Saints Peter and Paul. The significant entry is "Chr. Cæsare et Paulo sat. XIII. hoc. cons. Dns. ihs. XPC natus est VIII Kal. ian. d. ven. luna XV," i.e. during the consulship of (Augustus) Cæsar and Paulus Our Lord Jesus Christ was born on the eighth before the calends of January (25 December), a Friday, the fourteenth day of the moon. The details clash with tradition and possibility. The epact, here XIII, is normally XI; the year is A.U.C. 754, a date first suggested two centuries later; in no year between 751 and 754 could 25 December fall on a Friday; tradition is constant in placing Christ's birth on Wednesday. Moreover the date given for Christ's death (duobus Geminis coss., i.e. A.D. 29) leaves Him only twenty eight, and one-quarter years of life. Apart from this, these entries in a consul list are manifest interpolations. But are not the two entries in the "Depositio Martyrum" also such? Were the day of Christ's birth in the flesh alone there found, it might stand as heading the year of martyrs' spiritual natales; but 22 February is there wholly out of place. Here, as in the consular fasti, popular feasts were later inserted for convenience' sake. The civil calendar alone was not added to, as it was useless after the abandonment of pagan festivals. So, even if the "Depositio Martyrum" dates, as is probable, from 336, it is not clear that the calendar contains evidence earlier than Philocalus himself, i.e. 354, unless indeed pre-existing popular celebration must be assumed to render possible this official recognition. Were the Chalki manuscript of Hippolytus genuine, evidence for the December feast would exist as early as c. 205. The relevant passage [which exists in the Chigi manuscript Without the bracketed words and is always so quoted before George Syncellus (c. 1000)] runs:
He gar prote parousia tou kyriou hemon he ensarkos [en he gegennetai] en Bethleem, egeneto [pro okto kalandon ianouarion hemera tetradi] Basileuontos Augoustou [tessarakoston kai deuteron etos, apo de Adam] pentakischiliosto kai pentakosiosto etei epathen de triakosto trito [pro okto kalandon aprilion, hemera paraskeun, oktokaidekato etei Tiberiou Kaisaros, hypateuontos Hrouphou kai Hroubellionos. -- (Comm. In Dan., iv, 23; Brotke; 19) "For the first coming of Our Lord in the flesh [in which He has been begotten], in Bethlehem, took place [25 December, the fourth day] in the reign of Augustus [the forty-second year, and] in the year 5500 [from Adam]. And He suffered in His thirty-third year [25 March, the parasceve, in the eighteenth year of Tiberius Cæsar, during the consulate of Rufus and Rubellio]."
Interpolation is certain, and admitted by Funk, Bonwetsch, etc. The names of the consuls [which should be Fufius and Rubellius] are wrong; Christ lives thirty-three years; in the genuine Hippolytus, thirty-one; minute data are irrelevant in this discussion with Severian millenniarists; it is incredible that Hippolytus should have known these details when his contemporaries (Clement, Tertullian, etc.) are, when dealing with the matter, ignorant or silent; or should, having published them, have remained unquoted (Kellner, op. cit., p. 104, has an excursus on this passage.)
St. Ambrose (de virg., iii, 1 in P. L., XVI, 219) preserves the sermon preached by Pope Liberius I at St. Peter's, when, on Natalis Christi, Ambrose' sister, Marcellina, took the veil. This pope reigned from May, 352 until 366, except during his years of exile, 355-357. If Marcellina became a nun only after the canonical age of twenty-five, and if Ambrose was born only in 340, it is perhaps likelier that the event occurred after 357. Though the sermon abounds in references appropriate to the Epiphany (the marriage at Cana, the multiplication of loaves, etc.), these seem due (Kellner, op. cit., p. 109) to sequence of thought, and do not fix the sermon to 6 January, a feast unknown in Rome till much later. Usener, indeed, argues (p. 272) that Liberius preached it on that day in 353, instituting the Nativity feast in the December of the same year; but Philocalus warrants our supposing that if preceded his pontificate by some time, though Duchesne's relegation of it to 243 (Bull. crit., 1890, 3, pp. 41 sqq. ) may not commend itself to many. In the West the Council of Saragossa (380) still ignores 25 December (see can. xxi, 2). Pope Siricius, writing in 385 (P. L., XII, 1134) to Himerius in Spain, distinguishes the feasts of the Nativity and Apparition; but whether he refers to Roman or to Spanish use is not clear. Ammianus Marcellinus (XXI, ii) and Zonaras (Ann., XIII, 11) date a visit of Julian the Apostate to a church at Vienne in Gaul on Epiphany and Nativity respectively. Unless there were two visits, Vienne in A.D. 361 combined the feasts, though on what day is still doubtful. By the time of Jerome and Augustine, the December feast is established, though the latter (Epp., II, liv, 12, in P.L., XXXIII, 200) omits it from a list of first-class festivals. From the fourth century every Western calendar assigns it to 25 December. At Rome, then, the Nativity was celebrated on 25 December before 354; in the East, at Constantinople, not before 379, unless with Erbes, and against Gregory, we recognize it there in 330. Hence, almost universally has it been concluded that the new date reached the East from Rome by way of the Bosphorus during the great anti-Arian revival, and by means of the orthodox champions. De Santi (L'Orig. delle Fest. Nat., in Civiltæ Cattolica, 1907), following Erbes, argues that Rome took over the Eastern Epiphany, now with a definite Nativity colouring, and, with as increasing number of Eastern Churches, placed it on 25 December; later, both East and West divided their feast, leaving Ephiphany on 6 January, and Nativity on 25 December, respectively, and placing Christmas on 25 December and Epiphany on 6 January. The earlier hypothesis still seems preferable.
The Gospels. Concerning the date of Christ's birth the Gospels give no help; upon their data contradictory arguments are based. The census would have been impossible in winter: a whole population could not then be put in motion. Again, in winter it must have been; then only field labour was suspended. But Rome was not thus considerate. Authorities moreover differ as to whether shepherds could or would keep flocks exposed during the nights of the rainy season.
Zachary's temple service. Arguments based on Zachary's temple ministry are unreliable, though the calculations of antiquity (see above) have been revived in yet more complicated form, e.g. by Friedlieb (Leben J. Christi des Erlösers, Münster, 1887, p. 312). The twenty-four classes of Jewish priests, it is urged, served each a week in the Temple; Zachary was in the eighth class, Abia. The Temple was destroyed 9 Ab, A.D. 70; late rabbinical tradition says that class 1, Jojarib, was then serving. From these untrustworthy data, assuming that Christ was born A.U.C. 749, and that never in seventy turbulent years the weekly succession failed, it is calculated that the eighth class was serving 2-9 October, A.U.C. 748, whence Christ's conception falls in March, and birth presumably in December. Kellner (op. cit., pp. 106, 107) shows how hopeless is the calculation of Zachary's week from any point before or after it.
Analogy to Old Testament festivals. It seems impossible, on analogy of the relation of Passover and Pentecost to Easter and Whitsuntide, to connect the Nativity with the feast of Tabernacles, as did, e.g., Lightfoot (Horæ Hebr, et Talm., II, 32), arguing from Old Testament prophecy, e.g. Zacharias 14:16 sqq,; combining, too, the fact of Christ's death in Nisan with Daniel's prophecy of a three and one-half years' ministry (9:27), he puts the birth in Tisri, i.e. September. As undesirable is it to connect 25 December with the Eastern (December) feast of Dedication (Jos. Ant. Jud., XII, vii, 6).
Natalis Invicti. The well-known solar feast, however, of Natalis Invicti, celebrated on 25 December, has a strong claim on the responsibility for our December date. For the history of the solar cult, its position in the Roman Empire, and syncretism with Mithraism, see Cumont's epoch-making "Textes et Monuments" etc., I, ii, 4, 6, p. 355. Mommsen (Corpus Inscriptionum Latinarum, 12, p. 338) has collected the evidence for the feast, which reached its climax of popularity under Aurelian in 274. Filippo del Torre in 1700 first saw its importance; it is marked, as has been said, without addition in Philocalus' Calendar. It would be impossible here even to outline the history of solar symbolism and language as applied to God, the Messiah, and Christ in Jewish or Chrisian canonical, patristic, or devotional works. Hymns and Christmas offices abound in instances; the texts are well arranged by Cumont (op. cit., addit. Note C, p. 355).
The earliest rapprochement of the births of Christ and the sun is in Cypr., "De pasch. Comp.", xix, "O quam præclare providentia ut illo die quo natus est Sol . . . nasceretur Christus." - "O, how wonderfully acted Providence that on that day on which that Sun was born . . . Christ should be born." - In the fourth century, Chrysostom, "del Solst. Et Æquin." (II, p. 118, ed. 1588), says: "Sed et dominus noster nascitur mense decembris . . . VIII Kal. Ian. . . . Sed et Invicti Natalem appelant. Quis utique tam invictus nisi dominus noster? . . . Vel quod dicant Solis esse natalem, ipse est Sol iustitiæ." - "But Our Lord, too, is born in the month of December . . . the eight before the calends of January [25 December] . . ., But they call it the 'Birthday of the Unconquered'. Who indeed is so unconquered as Our Lord . . .? Or, if they say that it is the birthday of the Sun, He is the Sun of Justice." Already Tertullian (Apol., 16; cf. Ad. Nat., I, 13; Orig. c. Cels., VIII, 67, etc) had to assert that Sol was not the Christians' God; Augustine (Tract xxxiv, in Joan. In P. L., XXXV, 1652) denounces the heretical indentification of Christ with Sol. Pope Leo I (Serm. xxxvii in nat. dom., VII, 4; xxii, II, 6 in P. L., LIV, 218 and 198) bitterly reproves solar survivals -- Christians, on the very doorstep of the Apostles' basilica, turn to adore the rising sun. Sun-worship has bequeathed features to modern popular worship in Armenia, where Chistians had once temporarily and externally conformed to the cult of the material sun (Cumont, op. cit., p. 356).
But even should a deliberate and legitimate "baptism" of a pagan feast be seen here no more than the transference of the date need be supposed. The "mountain-birth" of Mithra and Christ's in the "grotto" have nothing in common: Mithra's adoring shepherds (Cumont, op. cit., I, ii, 4, p. 304 sqq.) are rather borrowed from Christian sources than vice versa.
Other theories of pagan origin. The origin of Christmas should not be sought in the Saturnalia (1-23 December) nor even in the midnight holy birth at Eleusis (see J.E. Harrison, Prolegom., p. 549) with its probable connection through Phrygia with the Naasene heretics, or even with the Alexandrian ceremony quoted above; nor yet in rites analogous to the midwinter cult at Delphi of the cradled Dionysus, with his revocation from the sea to a new birth (Harrison, op. cit., 402 sqq.).
The astronomical theory. Duchesne (Les origines du culte chrétien, Paris, 1902, 262 sqq.) advances the "astronomical" theory that, given 25 March as Christ's death-day [historically impossible, but a tradition old as Tertullian (Adv. Jud., 8)], the popular instinct, demanding an exact number of years in a Divine life, would place His conception on the same date, His birth 25 December. This theory is best supported by the fact that certain Montanists (Sozomen, Hist. Eccl., VII, 18) kept Easter on 6 April; both 25 December and 6 January are thus simultaneously explained. The reckoning, moreover, is wholly in keeping with the arguments based on number and astronomy and "convenience", then so popular. Unfortunately, there is no contemporary evidence for the celebration in the fourth century of Christ's conception on 25 March.
Conclusion. The present writer in inclined to think that, be the origin of the feast in East or West, and though the abundance of analogous midwinter festivals may indefinitely have helped the choice of the December date, the same instinct which set Natalis Invicti at the winter solstice will have sufficed, apart from deliberate adaptation or curious calculation, to set the Christian feast there too.
The calendar. The fixing of this date fixed those too of Circumcision and Presentation; of Expectation and, perhaps, Annunciation B.V.M.; and of Nativity and Conception of the Baptist (cf. Thurston in Amer. Eccl. Rev., December, 1898). Till the tenth century Christmas counted, in papal reckoning, as the beginning of the ecclesiastical year, as it still does in Bulls; Boniface VIII (1294-1303) restored temporarily this usage, to which Germany held longest.
Popular merry-making. Codex Theod., II, 8, 27 (cf. XV, 5,5) forbids, in 425, circus games on 25 December; though not till Codex Just., III, 12, 6 (529) is cessation of work imposed. The Second Council of Tours (can. xi, xvii) proclaims, in 566 or 567, the sanctity of the "twelve days" from Christmas to Epiphany, and the duty of Advent fast; that of Agde (506), in canons 63-64, orders a universal communion, and that of Braga (563) forbids fasting on Christmas Day. Popular merry-making, however, so increased that the "Laws of King Cnut", fabricated c. 1110, order a fast from Christmas to Epiphany.
The three Masses. The Gelasian and Gregorian Sacramentaries give three Masses to this feast, and these, with a special and sublime martyrology, and dispensation, if necessary, from abstinence, still mark our usage. Though Rome gives three Masses to the Nativity only, Ildefonsus, a Spanish bishop, in 845, alludes to a triple mass on Nativity, Easter, Whitsun, and Transfiguration (P.L., CVI, 888). These Masses, at midnight, dawn, and in die, were mystically connected with aboriginal, Judaic, and Christian dispensations, or (as by St. Thomas, Liturgical colours varied: black, white, red, or (e.g. at Narbonne) red, white, violet were used (Durand, Rat. Div. Off., VI, 13). The Gloria was at first sung only in the first Mass of this day.
The historical origin of this triple Mass is probably as follows (cf. Thurston, in Amer. Eccl. Rev., January, 1899; Grisar, Anal. Rom., I, 595; Geschichte Roms . . . im Mittelalter I, 607, 397; Civ. Catt., 21 September, 1895, etc.): The first Mass, celebrated at the Oratorium Præsepis in St. Mary Major -- a church probably immediately assimilated to the Bethlehem basilica -- and the third, at St. Peter's, reproduced in Rome the double Christmas Office mentioned by Etheria (see above) at Bethlehem and Jerusalem. The second Mass was celebrated by the pope in the "chapel royal" of the Byzantine Court officials on the Palatine, i.e. St. Anastasia's church, originally called, like the basilica at Constantinople, Anastasis, and like it built at first to reproduce the Jerusalem Anastasis basilica -- and like it, finally, in abandoning the name "Anastasis" for that of the martyr St. Anastasia. The second Mass would therefore be a papal compliment to the imperial church on its patronal feast. The three stations are thus accounted for, for by 1143 (cf. Ord. Romani in P. L., LXXVIII, 1032) the pope abandoned distant St. Peter's, and said the third Mass at the high altar of St. Mary Major. At this third Mass Leo III inaugurated, in 800, by the coronation of Charlemagne, the Holy Roman Empire. The day became a favourite for court ceremonies, and on it, e.g., William of Normandy was crowned at Westminster.
Dramatic presentations. The history of the dedication of the Oratorium Præsepis in the Liberian basilica, of the relics there kept and their imitations, does not belong to this discussion [cf. CRIB; RELICS. The data are well set out by Bonaccorsi (Il Natale, Rome, 1903, ch. iv)], but the practice of giving dramatic, or at least spectacular, expression to the incidents of the Nativity early gave rise to more or less liturgical mysteries. The ordinaria of Rouen and of Reims, for instance, place the officium pastorum immediately after the Te Deum and before Mass (cf. Ducange, Gloss. med. et inf. Lat., s.v. Pastores); the latter Church celebrated a second "prophetical" mystery after Tierce, in which Virgil and the Sibyl join with Old Testament prophets in honouring Christ. (For Virgil and Nativity play and prophecy see authorities in Comparetti, "Virgil in Middles Ages", p. 310 sqq.) "To out-herod Herod", i.e. to over-act, dates from Herod's violence in these plays.
The crib (creche) or nativity scene. St. Francis of Assisi in 1223 originated the crib of today by laicizing a hitherto ecclesiastical custom, henceforward extra-liturgical and popular. The presence of ox and ass is due to a misinterpretation of Isaias i:3 and Habacuc 3:2 ("Itala" version), though they appear in the unique fourth-century "Nativity" discovered in the St. Sebastian catacombs in 1877. The ass on which Balaam rode in the Reims mystery won for the feast the title Festum Asinorum (Ducange, op. cit., s.v. Festum).
Hymns and carols. The degeneration of these plays in part occasioned the diffusion of noels, pastorali, and carols, to which was accorded, at times, a quasi-liturgical position. Prudentius, in the fourth century, is the first (and in that century alone) to hymn the Nativity, for the "Vox clara" (hymn for Lauds in Advent) and "Christe Redemptor" (Vespers and Matins of Christmas) cannot be assigned to Ambrose. "A solis ortu" is certainly, however, by Sedulius (fifth century). The earliest German Weihnachtslieder date from the eleventh and twelfth centuries, the earliest noels from the eleventh, the earliest carols from the thirteenth. The famous "Stabat Mater Speciosa" is attributed to Jacopone da Todi (1230-1306); "Adeste Fideles" is, at the earliest, of the seventeenth century. These essentially popular airs, and even words, must, however, have existed long before they were put down in writing.
Cards and presents. Pagan customs centering round the January calends gravitated to Christmas. Tiele (Yule and Christmas, London, 1899) has collected many interesting examples. The strenæ (eacute;trennes) of the Roman 1 January (bitterly condemned by Tertullian, de Idol., xiv and x, and by Maximus of Turin, Hom. ciii, de Kal. gentil., in P. L., LVII, 492, etc.) survive as Christmas presents, cards, boxes.
The yule log. The calend fires were a scandal even to Rome, and St. Boniface obtained from Pope Zachary their abolition. But probably the Yule-log in its many forms was originally lit only in view of the cold season. Only in 1577 did it become a public ceremony in England; its popularity, however, grew immense, especially in Provence; in Tuscany, Christmas is simply called ceppo (block, log -- Bonaccorsi, op. cit., p. 145, n. 2). Besides, it became connected with other usages; in England, a tenant had the right to feed at his lord's expense as long as a wheel, i.e. a round, of wood, given by him, would burn, the landlord gave to a tenant a load of wood on the birth of a child; Kindsfuss was a present given to children on the birth of a brother or sister, and even to the farm animals on that of Christ, the universal little brother (Tiele, op. cit., p. 95 sqq.).
Greenery. Gervase of Tilbury (thirteen century) says that in England grain is exposed on Christmas night to gain fertility from the dew which falls in response to "Rorate Cæli"; the tradition that trees and flowers blossomed on this night is first quoted from an Arab geographer of the tenth century, and extended to England. In a thirteenth-century French epic, candles are seen on the flowering tree. In England it was Joseph of Arimathea's rod which flowered at Glastonbury and elsewhere; when 3 September became 14 September, in 1752, 2000 people watched to see if the Quainton thorn (cratagus præcox) would blow on Christmas New Style; and as it did not, they refused to keep the New Style festival. From this belief of the calends practice of greenery decorations (forbidden by Archbishop Martin of Braga, c. 575, P. L., LXXIII -- mistletoe was bequeathed by the Druids) developed the Christmas tree, first definitely mentioned in 1605 at Strasburg, and introduced into France and England in 1840 only, by Princess Helena of Mecklenburg and the Prince Consort respectively.
The mysterious visitor. Only with great caution should the mysterious benefactor of Christmas night -- Knecht Ruprecht, Pelzmärtel on a wooden horse, St. Martin on a white charger, St. Nicholas and his "reformed" equivalent, Father Christmas -- be ascribed to the stepping of a saint into the shoes of Woden, who, with his wife Berchta, descended on the nights between 25 December and 6 January, on a white horse to bless earth and men. Fires and blazing wheels starred the hills, houses were adorned, trials suspended and feasts celebrated (cf. Bonaccorse, op. cit., p. 151). Knecht Ruprecht, at any rate (first found in a mystery of 1668 and condemned in 1680 as a devil) was only a servant of the Holy Child.
Non-Catholic observances. But no doubt aboriginal Christian nuclei attracted pagan accretions. For the calend mumming; the extraordinary and obscene Modranicht; the cake in honour of Mary's "afterbirth", condemned (692) at the Trullan Council, canon 79; the Tabulæ Fortunæ (food and drink offered to obtain increase, and condemned in 743), see Tiele, op. cit., ch. viii, ix -- Tiele's data are perhaps of greater value than his deductions -- and Ducange (op. cit., s. vv. Cervula and Kalendæ).
In England, Christmas was forbidden by Act of Parliament in 1644; the day was to be a fast and a market day; shops were compelled to be open; plum puddings and mince pies condemned as heathen. The conservatives resisted; at Canterbury blood was shed; but after the Restoration Dissenters continued to call Yuletide "Fooltide".
Christmas is a Christian holiday that celebrates the birth of Jesus.[1] Christians believe that Jesus is the Christ, the Son of God. Christmas means "Feast day of Christ". However, it is not pronounced as Christ Mass; it is pronounced Kriss-muhss.
The day known as Christmas Day is celebrated on the 25th of December (This date is different for Orthodox Christians). Christmas is one of the holiest times of the year, when it is believed by Christians that God sent Jesus to be born and to live among people and to save sinners from a life apart from God. The other important Christian Holy Days are at Easter when the death and resurrection of Jesus are celebrated. The season of preparing for Christmas is called Advent and begins on a Sunday about four weeks before Christmas Day. The Christmas Season (called Christmastide) ends on January 6, known as the Epiphany or the Twelfth Day of Christmas.
Christmas is celebrated by Christian people all over the world, and is also kept as a time of celebration by many people who are not Christian but enjoy the traditions. The traditions are different from country to country, but they nearly always include a feast, giving gifts or cards, and enjoying church or public festivities such as singing Christmas songs.
Christmastime, as it is often called, is in the winter of the Northern Hemisphere, at a time when there were already ancient festivals. Some of the traditions that are used for Christmas are older than Christmas, or come from other non-Christian traditions such as Yule. Other festivals at this time of year include Jewish Hanukkah.
Modern traditions of Christmas often focus on the giving of gifts. Stores use this time of year to sell a lot of goods, and so start advertising for "Holiday Season" shopping for at least a month before Christmas, often showing a Santa Claus.
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Christmas celebrates the birth of Jesus. The story of how this happened is told in part of the Bible known as the Gospels. There are four Gospels telling the life of Jesus. The Gospel of Luke tells the most about his birth, and the Gospel of Matthew tells another part of the story. The Gospel of John says that Jesus came from God to bring his "Word" or message to all people.
The Gospels say that many years before Jesus' birth, prophets had told a promise to the Jewish people that God would send them a Messiah, or holy teacher. Christians believe that the promised Messiah was Jesus. His mother was a young woman called Mary, who was engaged, but not yet married to a carpenter called Joseph. Joseph found out that Mary was pregnant and was upset. He was wondering what he should do, when an angel came from God to tell him that the baby was the Holy One. The angel said that he must name the baby. This was a sign that he would take care of it like his own child.
At this time, the Middle East was ruled by the Romans. An order came that all the people had to travel back to their home town, to put their names on the taxation lists. Joseph took his new wife to Bethlehem. There was nowhere for them to stay, except a stable where the animals slept. This is where the baby was born. Joseph called him Jesus, as the angel had said.
The baby Jesus had two lots of visitors. On the night he was born, angels told some shepherds in the fields that they would find a newborn king lying in an animals' feed bin (or manger). Jesus' other visitors were some wise men who saw a new star in the sky and followed it, until they found the house where the family was now living and gave the young child expensive gifts of gold, incense and a precious herb called myrrh. (The wise men are often traditionally called the Three Kings, because there were three very expensive presents but the Bible dose not say how many wise men there were.)
All these parts of the Christmas story are remembered and celebrated in different ways at Christmas: in pictures, songs, plays, stories and in models that are called "cribs", "creches" or "presepe".
Most Christian countries of the world use a calendar called the Gregorian Calendar, but some churches use a calendar called the Julian Calendar. Most Christians, such as those of the [[Catholicism|Catholic and Protestantism Protestant Churches, celebrate the birth of Jesus on December 25.
The Eastern Orthodox Church still uses the Julian Calendar. They celebrate Christmas on December 25 in the Julian Calendar, but because of the difference between the calendars it is the 7th of January in the modern Gregorian Calendar.
Some Christians, like Jehovah's Witnesses, do not celebrate Christmas because there is no instruction from Jesus in the Bible which tells Christians to celebrate his birth. Mormons celebrate Christmas on December 25th but they believe that Christ's actual birth took place on April 6th.
Nowadays historians believe that Jesus was probably not born on December 25, or even at that time of year. It is more likely that he was born in the Spring or the Autumn. It is thought that the date of Christmas was chosen because there was already an important feast at that time: the Zoroastrians and Romans used to celebrate a feast to the god Mithras on December 25th. Historians believe this date was used by the Catholic Church to replace the pagan rites that took place at that time of the year.
[[File:|thumb|250px|Lighting the Advent candles at a church in the US.]] The Season of Advent, which begins on a Sunday about four weeks before Christmas Day, is celebrated by the Catholic and Anglican Churches, as well as some others. It is a time for people to prepare themselves for two different things: for the coming of the baby Jesus and Christmas, and for the second coming of Jesus, when he shall rule over all the Earth in peace. Not all Christian people remember Advent. Some people use it as a time of fasting, study, meditation and prayer. Special Advent Calendars are made for children, with pictures or treats for each day of Advent.
Generally, Advent is a time when many people are very busy in preparation for Christmas Day, cleaning and decorating, buying food and presents, writing cards and letters, and cooking the Christmas feast.
Before the 4th century AD, Christians could only worship and celebrate in secret. The feast of Christmas probably began while Constantine was the Emperor of Rome, because it was he who made Christianity a legal religion and built some of Rome's oldest churches. Some old stone coffins or sarcophagi from this time are carved with pictures of Mary and baby Jesus and the Wise Men.
Through the Middle Ages Christmas was celebrated with feasting, singing and plays. The plays were held in churches, and also in castles and in market places, where a big hay waggon was sometimes used as a stage.
Because Advent was a time of prayer and preparation, most parties were held after Christmas, rather than before it. The main pre-Christmas celebration was the Feast of St. Nicholas on December 6. In some countries, particularly the Netherlands, the tradition grew for children to receive presents on this day, rather than Christmas Day. The name of Saint Nicholas is now remembered in many countries as Santa Claus. [[File:|thumb|left|250px|The procession of St Lucy, Sweden]] Another traditional festivity that takes place during Advent is the Feast of St Lucy (Santa Lucia) on December 13th which is particularly celebrated in Scandinavia, where girls take part in candlelit processions, and the daughters of the house must rise early to bring coffee or chocolate to the family.
For many centuries, the celebration of Christmas often began with a church service or mass, which lasted from late at night to after midnight on Christmas morning. Christmas Day was a time of feasting. On the following day, the Feast of St Stephen, people from rich households would carry boxes of food out to the street for the poor and hungry. Many people would go back to work but employers would give gifts of money to their workers. The Holy Days continued with the feast of St John and Holy Innocents' Day. The feasting and parties ended on the Feast of the Epiphany, the day of the Three Wise Men, often called the "Three Kings". The season is nowadays remembered by the song "The Twelve Days of Christmas". William Shakespeare wrote a play to be performed as part of the celebration, called "Twelfth Night".
Nowadays, for many people, Christmas has become a time when having parties, sending messages to family and friends and giving presents has become more important than the celebration of Jesus' birth. Manufacturers and stores have responded to the feasting and present-giving with lots of advertising, decorations and displays. This is known as Commercialism, and many Christian people are annoyed by it. In the US, the Christmas displays are put up right after Thanksgiving, late in November. In some countries such as Australia, department stores and shopping malls put up decorations at the beginning of November.
Town councils celebrate by decorating streets and squares, and providing Christmas entertainment for shoppers. In countries of the Southern Hemisphere, where Christmas falls in Summer, there is a tradition of open-air Carol Services, often organised by the town council, which are attended by thousands of people.
Many Christians celebrate Christmas by attending church, and with prayers and singing. Many people are worried that the "true meaning of Christmas" has been lost, because of the emphasis on giving and receiving presents. However, when most people, even those who are not Christian, talk about the "true meaning of Christmas", they are thinking of the words that the angels spoke to the shepherds: "Peace on Earth and Goodwill to all people!"
Christmas traditions are of several types. There are traditions of the church, traditions which are public celebrations and traditions that are kept by families. These traditions are different in different times, places, cultures and even families.
The celebration of Christmas is a very important time for churches. Almost every church has special services or celebrations. Here are some of the ways that churches celebrate Christmas.
It is the custom in many churches to set up a Crib (or Creche) scene of the Nativity or birth of Jesus. The first scene of this type was set up by St. Francis of Assisi in the 13th century. They have been very popular in Italy ever since then, and the custom has spread to other countries.
Nativity scenes can be large with life-sized statues, or they can be tiny enough to fit in a matchbox. They are made of many different things including carved and painted wood, brightly coloured ceramics (pottery), painted paper glued to boards, and mixtures of material with clay, wood, cloth, straw and metal used for different parts.
The Advent wreath is a circle of leaves, usually pine boughs, ivy and holly, with five candles in it which is hung up in a church. The candles are lit on each Sunday in Advent, and the central candle is lit on Christmas morning. Churches are often decked with green branches and leaves, and many churches also have a Christmas tree.
Each year at Christmas there are a series of Bible readings from the Gospels that tell the story of the birth of Jesus. These are combined with other readings that tell about the sinfulness of humans, and how God promised to send the Messiah. On Christmas morning the main Bible reading that is usually used in churches is not part of the story of Jesus' birth. It is the part of the Gospel of John that says that Jesus is the "Word of God" (God's communication with people) who was with God before the world began, and who came to earth to teach all people to become the children of God.
A popular tradition in many churches is the Carol Service which is often lit only by candles. The carol service generally has lots of singing and Bible readings. There is a tradition in England which began in the Temple Church in London and has now spread to many other places for a service of "Nine Lessons and Carols". The lessons are the Bible readings. Some carols are sung by a choir and others by the choir and people (the congregation). Every year one of these services is recorded in a large English Church, often King's College Chapel in Cambridge, and is broadcast on radio and television to be enjoyed by people who love good music and carol singing, but particularly for people who cannot go to a Christmas service.
Many cities and towns celebrate Christmas by putting up decorations. These may be banners and bunting which are strung from buildings or lampposts. They may be Christmas lights which can also decorate buildings and street trees. Many large cities put up a huge Christmas tree in a public place, such as those in Trafalgar Square in London, Times Square in New York and Martin Place in Sydney. This is often combined with an appeal to the people of the city to give money or gifts to help the poor and needy.
In many cities, the usual shopping hours are made longer before Christmas so that workers have more time to buy Christmas food and presents. Shop windows are often decorated with Christmas scenes, with large department stores often having animated scenes to entertain children. Shopping malls and big stores often have a Santa Claus, who sits on a throne, while children tell him what they want for Christmas, and have their photos taken. [[File:|thumb|left|250px|A Christmas market in Dresden, Germany]] Many towns hold Christmas parades, street entertainment and concerts. Some towns have a tradition of carols with a choir and entertainers in the town hall, while in Australia and New Zealand, these concerts of Christmas entertainment and carols are usually held outdoors, in parks or even on beaches, with families bringing picnics. The arrival of Santa Claus at the end of the evening is accompanied by a firework display.
A traditional part of Christmas is the theatre entertainment. This includes the performance of classical music such as Handel's Messiah as well as orchestral concerts and band recitals. Pantomimes are often played at Christmas and favourites include "Peter Pan and Wendy" and "Cinderella". Many children's movies are released during the Christmas season.
Because many people feel very lonely, hungry and sad at Christmas, many cities, churches, charities and service organisations try to help the poor and lonely by providing Christmas food and gifts for poor families, and Christmas parties for people who are hungry or who are lonely and without any friends or family.
Family celebrations are often very different from each other, depending on where a family comes from, and the customs that have grown in particular families.
Most families think of Christmas as a time to get together with other members of the family. People often travel from far away to be with other family members at Christmas. Those people who cannot travel often make long-distance phone calls on Christmas Day. Many people also see Christmas as a time to reach out to others that they know might be lonely, and invite them to dinner on Christmas Day. Christmas is seen as a time for people of all ages to have fun together, for cousins to get to know each other, for grandparents to see their grandchildren and for the family to admire the babies that have been born during the year. Big family parties are usually a time of joy, but some families often talk about their disagreements and have big fights at Christmas time.
Family traditions are very different. Some families might all go off to church together, to a Carol Service, a Midnight Mass, or a Christmas Morning service. Some families are pulled out of bed very early by children who want to open their presents. In other families, presents are given on St. Nicholas Day, on Christmas Eve or not until after church on Christmas morning. The Christmas feast might start on Christmas Eve, with a special breakfast on Christmas morning, or at midday on Christmas Day.
Some families have a tradition of carol singing, and might go around the streets, to hospitals and other such places singing with members of their church. Other families like to watch certain television programs together, which might include carol services and the Queen's Message. Some families use Christmas as a time to play music and sing together, or to read a favourite book such as "A Christmas Carol" by Charles Dickens. In countries in the Southern Hemisphere, a visit to the beach or a swim in a pool is often part of the Christmas Day tradition.
Christmas Dinner, usually eaten in the middle of the day, is an important part of the family celebration. The food differs from country to country and also from family to family. In the Northern Hemisphere, roasted meat and vegetables is generally the main course of the meal. Often several types of meat are served, which may include turkey, ham, roast beef or lamb. There are often several courses, with special treats that are usually only eaten at Christmas.
In English-speaking countries, the traditional dessert is Christmas plum pudding. Nowadays these are often bought from bakers, but many people make their own to a family recipe. The tradition came from the Middle Ages when the pudding was used to preserve some of the fruit from the Autumn until the mid-winter. A traditional pudding is baked six weeks before Christmas and is left tied up in a cloth, in a cool place. Stirring the pudding is sometimes a family tradition, with everyone making a wish as they stir. Traditionally a silver coin would be stirred into the pudding, to bring luck to the person who found it. Nowadays most coins cannot be used because they taste horrible and may be poisonous. Some families use old coins or silver charms. On Christmas Day the pudding must be boiled in a pot for several hours. When it is served, the cloth is cut off, brandy is poured onto the pudding, and is lit on fire before it is carried to the table.
Many families have a Christmas Cake or a special bread instead of a pudding (or as well as a pudding). These are very different depending on the country, but often have marzipan which is made from almonds and is traditional in many countries at Christmas. In France "Buche de Noel" or gingerbread men and women are decorated and hung on the Christmas tree. In Scotland a pastry biscuit called shortbread is made and has become a popular tradition in many countries. A German tradition is pfeffernüsse, spiced cookies rolled in powdered sugar. Other Christmas food includes raisins, sultanas, ginger, Turkish delight, almonds, chocolates, caramel toffee, candy canes and oranges.
Many families also prepare mulled wine which is warmed with cinnamon and nutmeg or egg nogs, a sweet drink made of milk, sugar, eggs, nutmeg and sometimes alcohol.
In the Southern Hemisphere, the traditional roast dinner is often replaced with cold cuts of meat, and served with salads. The first course might be prawn cocktail or a cold soup like borsch. The plum pudding might be served with icecream. White wine and beer are both served cold (beer is kept in a refrigerator). Christmas dinner may be served on the veranda, or sometimes as a picnic.
In most homes when Christmas is celebrated, people set up a Christmas tree in the house. This old Yuletide custom began in Germany as the "Tannenbaum" (German for Fir Tree). These are traditionally evergreens, the best type being the Fir Tree which does not shed its needles or lose its fragrance. The tree may be a cut tree that is bought from a plantation or taken from the forest. Artificial trees are sometimes preferred to real trees, particularly in Australia where there are no Fir Trees and the only types that can be bought are very messy and dry out fast in the hot weather. The Christmas tree is decorated with lights, shiny coloured balls, sparkly tinsel and other ornaments. A wreath of leaves or pine is often put on the front door of a house as a sign of welcome. Other plants that have special significance at Christmas are holly which is used as decoration and mistletoe which is hung in the centre of a room. The tradition is that people who meet under the mistletoe must kiss.
Many people decorate their homes at Christmas time. These decorations and the Christmas tree are generally inside, but may be put where they can also be seen through a window by people passing by. In the mid 20th century there grew up a custom for decorating the outside of houses as well. These decorations may be just a few lights around the porch, or hundreds of lights and colourful Christmas figures decorating the whole house and garden. Some neighbourhoods hold competitions for the best-decorated house, and driving around the streets to look at them has become another family tradition.
[[File:|thumb|220px|left|Santa Claus is a popular Christmas tradition.]]
The giving of gifts at Christmas comes from several different ideas. One is that God gave his son, Jesus, to the world at Christmas. There is also the story of the Wise Men who came to the baby Jesus with three gifts, gold, frankincense and myrrh. For many centuries it has been the custom for people to give small gifts at Christmas, and also to give generously to the poor and needy to help them through the winter. Another tradition has become linked to this one, and the result is the tradition of Santa Claus, or Father Christmas as he is sometimes called, and who is nowadays thought by many children to be the bringer of presents.
In the 4th century, in a Greek village that is now part of Turkey, there was a good man who would secretly given presents to the poor to help them. He became a bishop and is called Saint Nicholas. Over the centuries, he became a very popular saint and lots of churches were named after him. He was very popular in places where there were lots of sailors. One of those places was the Netherlands. In the Netherlands and many other European countries, presents are given on the feast of Saint Nicholas, December 6th. Traditionally, the presents are not big, and are sometimes hidden, or have a funny joke or poem that must be read. In many towns of Europe a man dressed in bishop's robes comes on a horse or in a boat, acting as St. Nicholas. His name was often shortened to Sante Claus, or Santa Claus in English.
In English speaking countries, where presents are usually given on Christmas Day, not December 6th, Santa Claus, (or Father Christmas) is usually thought of as coming on Christmas Night, when his magic sleigh is pulled across the sky by reindeer, and he comes into houses through the chimney. While in Europe, children put out their shoes for St. Nicholas, the English tradition is to hang up stockings (or long socks) in front of the fireplace. Santa Claus would traditionally fill the socks or shoes with nuts, raisins, chocolates and an orange. Nowadays children usually get much more expensive presents, and hang up pillow cases or have the presents in a big pile under the Christmas tree.
Another Christmas tradition is the sending of cards to friends and relatives. These contain warm greetings and may also have a letter telling all the things that have happened to the person or family during the year.
There are other holidays that take place around Christmas time.
The Jewish people celebrate Hanukkah, although this feast of lights is not their holiest time of the year. Hanukkah is a remembrance of the miracle of Jewish survival against mighty empires (on this occasion, 165 BCE, against the Seleucid Greeks). A popular later legend suggested that one day's worth of oil for the candelabra in the Temple in Jerusalem miraculously lasted for 8 days whilst new oil was prepared, after the Jews had fought off their enemy and rededicated the Temple.
Some African Americans celebrate Kwanzaa, although many African Americans have a deeply rooted Christian faith, so they may celebrate Christmas first and Kwanzaa as a cultural versus spiritual celebration.
For Wiccans and Neopagans, Yule celebrates the rebirth of the earth during the winter solstice (usually December 20-22). At Yule, the Holly King, God of winter, is taken over by the Oak King, God of Spring or rebirth, also known as the Divine Child. Common shared traditions between Yule and Christmas include: caroling, decorating the Yule tree, kissing under the mistletoe and honoring Kriss Kringle (Santa Claus), the Germanic God of Yule. Some secular or non religious groups also celebrate Yule on the Winter Solstice as the middle of winter and for its cultural importance.
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