Explainer
Christmas culture
Creed
4 min read

Why Christmas Day is Christmas Day 

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

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

a had holds out a small wrapped Christmas present.

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

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

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

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

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

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

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

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

Article
Creed
Nationalism
Politics
6 min read

Love is not an executive order: what Christian Nationalism gets wrong

Fear has never been a motivator of wise, just, and righteous action.

Barnabas Aspray is Assistant Professor of Systematic Theology at St Mary’s Seminary and University.

A protester wearing a Union Jack flag and hat and holding a cross, points while a man looks on.
Far right protesters, Portsmouth.
Tim Sheerman-Chase, CC BY 2.0, via Wikimedia Commons

The term “Christian nationalism” means different things to different people. John Stackhouse defines nationalism as “love of one’s nation, identification with it, and special concern for its well-being” and sees nothing wrong with it from a Christian point of view. But this is not the normal way the term is used today. Rather, it means an ideology that seeks political power in order to merge Christian identity with national identity. In other words, it means Christians seeking to impose Christian values on all citizens of a nation by the force of law. 

That’s not as bad as it may sound at first glance. Everyone thinks some values should be imposed for society to function – for example, human rights, private property, democracy. In one sense, there’s nothing unusual about Christians wanting their values to become law. Everyone – Muslim, Secular, pluralist – wants the law to reflect their values. How could anyone have values and not want their nation’s laws and policies to reflect them? 

But for Christians, there’s a catch. “Christian values” include not forcing people to live Christian lifestyles who do not identify as Christian. Christian values are founded on the teaching and example of Jesus, and he was never coercive. He aimed at people’s hearts, seeking willing rather than coerced obedience. His goal was that people should follow him and live by his teachings because they wanted to more than anything else in the world, not because they would be imprisoned or disadvantaged if they don’t. The gospel is an invitation to the most rewarding and fulfilling life imaginable, not an executive order to be obeyed out of fear. 

Jesus explicitly taught that Christian politics should be different to anything else the world has ever seen: 

“The rulers of the nations lord it over them, and their high officials exercise authority over them. Not so with you. Instead, whoever wants to become great among you must be your servant.”  

With these words (recorded in the gospel of Matthew), Jesus set a political agenda for his followers radically different to that of every other movement, religion, institution, or nation. Where others have always used power to dominate, control, and coerce obedience, Christians are to use power to serve those under them and to pursue their flourishing. With his own life Jesus showed what this looks like. The Jews expected the messiah to be a great military leader who would rally an army under his banner, shake off the Roman oppression, establish Israel as a nation, and rule it with absolute power and authority. Instead, rather than commit any violence, he submitted to death at the hands of the Roman oppressors. 

Jesus did not mean that his followers should not seek power and influence in the world, or that they should lie down and let themselves be trampled on like a doormat. The “Christian difference” is not to be non-political, withdrawn from all engagement in worldly affairs as if God did not care what happens in the world. No: the Christian difference is twofold: (1) never to seize or maintain power through violence, coercion, lies, manipulation, or any means that supposedly justifies the ends, and (2) to use power (when we are freely and willingly given it) in service to everyone regardless of their belief or lifestyle, especially the powerless. 

A truly “Christian” nation would never try to coerce Christian behaviour from anyone. 

Christians have not always done politics this way. In the centuries since Jesus walked the earth, they have often succumbed to the temptation to do politics like the rest of the world: grasping at authority and holding onto it by any means necessary, using it to benefit ourselves and our agenda in ways that harm and oppress others. The treatment of Jews in the late medieval period is a sobering example. Jews were forced to live in ghettos and wear conical hats. They were forbidden to hold public office, to build synagogues higher than any church, or to walk in the street on Sundays. Eventually they were forcibly expelled from several European states in order to leave no impediment to the fashioning of a truly “Christian nation,” i.e., a nation with only Christians living in it. 

Today, many Christians in Western nations are engaging in efforts to fight back against world views they believe are encroaching on them – secularism, Islam, and liberalism. They want to reassert Christianity as the dominant cultural force. It seems to me that these efforts are largely motivated by fear, brought about by the decline of Christian influence. There is a strong urge to self-preservation when one feels oneself increasingly marginalized. They feel that if they don’t regain power, then all the values and lifestyle that held dear will be swept away. They must protect themselves and seek to preserve Christian values by whatever means available. They must take back control, using financial, political, and cultural capital to regain governance and re-establish Christian laws in ‘our land’. 

Yet fear has never been a motivator of wise, just, and righteous action. Fear draws our attention away from the poor and needy towards our own plight. Fear makes us strike back with a self-protective instinct. When we are afraid, we feel justified in putting our own needs and priorities first. Violent behaviour is labelled “self-defence,” cutting aid budgets is labelled prudence, and refusing admission to refugees who have lost everything and are fleeing persecution is seen as the only sane course of action in a world of finite resources. Fear drives us to seek our own advantage, something Jesus never did. Perhaps Jesus knew that fear can be the greatest force to prevent us from living a Christlike life of service. Perhaps it’s not a coincidence that “do not be afraid” is the most frequent command in the Bible. 

For Christians, like me, there are better motivators for political action: things like wisdom, justice, and peace. (Dare I say love? Or is that too controversial?) But the best motivation of all is the desire to follow Jesus’ teachings and example not only once we have obtained power, but in how we seek it and how we hold onto it. 

There’s nothing intrinsically wrong with the idea of a “Christian” nation, if that means a nation that acts towards people – both citizens and non-citizens – the way Jesus did (and supposing the nation was not constituted by violence in the first place – but that is another story). A truly “Christian” nation would never try to coerce Christian behaviour from anyone. It would respect people’s freedom to live and believe what they chose, and would give equal opportunities, equal benefits, and equal rights to Christians, Muslims, atheists, and Jews alike. It would use its power to serve all people, especially the most vulnerable and least able to look after themselves. It would welcome and protect any foreigner who fled there to save their life or freedom, having lost everything at home.  

Such a nation would not be characterised by fear of losing its power. It would not seek to preserve its influence by blocking non-Christians from citizenship or positions of government. If the tide turned against it, it would humbly relinquish power rather than do anything coercive to hold on to it, just as Jesus humbly went to the cross rather than use violence against his oppressors. 

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