Is Christmas originally a pagan holiday?

Origin and Definition of the Term “Christmas”

The word “Christmas” arises from the Old English expression “Cristes Maesse,” meaning the Mass of Christ. It was used to designate the special day commemorating the Nativity of Jesus. Historical sources, including extant writings from early Christian communities, link this designation to a solemn recognition of the Incarnation rather than a repurposed pagan celebration. Although the date of December 25 did gain more formal recognition in the fourth century AD, earlier Christian writers allude to a distinct celebration of Christ’s birth. These references, preserved in the existing manuscripts and early ecclesiastical records, suggest a deliberate commemoration that was developing centuries before or alongside any overlapping festivals in the Roman Empire.

Early Church Observances

In the second and third centuries AD, church leaders such as Clement of Alexandria and later Hippolytus of Rome penned works discussing key dates related to Jesus’s life, including His crucifixion, resurrection, and birth. Hippolytus (c. 170–c. 235 AD), in a commentary on the Book of Daniel, proposed December 25 as the possible date for Christ’s birth. Archeological finds and manuscript evidence—such as the Chronography of 354 (an illuminated manuscript compiled in the mid-fourth century)—document that broad swaths of the Christian community accepted December 25 as a commemorative date at an early period. Given the high regard the early church held for protecting its worship from pagan influence, the deliberate emphasis on Christ as “God with us” (cf. Matthew 1:23) points to a Christ-centered reasoning rather than the adoption of a pagan ritual.

Alleged Pagan Festivities and December 25

Critics often point to Saturnalia—a Roman festival held from December 17 to December 23—and the celebration of Sol Invictus on December 25. However, significant historical scholarship indicates that Christmas was not simply “borrowed” from these pagan festivals. The feast of Sol Invictus emerged as an official Roman event later in the third century under Emperor Aurelian, overlapping chronologically with established Christian observances rather than predating them in a manner that would indicate direct derivation. Furthermore, no substantial primary source from the early church suggests the believers conformed their celebration of the Savior’s birth to pagan worship. Rather, the early Christian community was conscious of distinct boundaries, as demonstrated by writers such as Tertullian (c. 155–c. 240 AD), who argued strongly against adopting the rites of pagan religions.

Scriptural Foundations of Celebrating Christ’s Birth

Although Scripture does not prescribe a specific day for the commemoration of the Nativity, the Bible strongly affirms the significance of Christ’s Incarnation. Luke 2:10–11 records the angel’s proclamation: “Do not be afraid! For behold, I bring you good news of great joy that will be for all the people: Today in the City of David a Savior has been born to you. He is Christ the Lord!” The believers’ decision to set aside a day to remember the birth of the Savior aligns with the broader biblical principle of exalting pivotal moments of God’s redemptive work. Philippians 2:6–7 underscores the wonder of the Incarnation: “Who, existing in the form of God, did not consider equality with God something to be grasped, but emptied Himself, taking the form of a servant, being made in human likeness.”

Development of Annual Observances for Teaching and Worship

The practice of marking out an annual time to focus on the Nativity served multiple purposes within the historical church:

1. Catechesis – It offered structured teaching on the doctrines of the Incarnation and salvation through Christ.

2. Evangelism – As early believers engaged a predominantly non-Christian culture, celebrating Jesus’s birth provided a reference point to explain the gospel message (cf. Acts 17:22–23).

3. Corporate Worship – The practice integrated Scripture readings, communal prayers, hymns, and sermons, helping to unify the congregation around the central truths of Christ’s advent.

While the precise choice of December 25 remains debated among historians, many in the early centuries of the church believed that Jesus’s conception, crucifixion, and birth held specific symbolic significance tied to transitional times of the year. Such convictions demonstrate a theological rather than merely cultural impetus behind the date.

The Charge of Paganism: Evaluating the Evidence

1. Historical Documentation – Contrary to popular claims, primary documents do not portray Christmas as an overt appropriation of pagan rites. When church writers mention pagan festivities (e.g., in the writings of Augustine or Chrysostom), they do so either to contrast or to evangelize rather than to combine.

2. Archaeological Indicators – Early Christian art and inscriptions (such as catacomb imagery) depict the Nativity theme and emphasize Christ as the Light of the world (cf. John 8:12). There is minimal evidence that artwork directly borrowed or mimicked any symbols from Saturnalia or Sol Invictus.

3. Behavioral Distinctions – Many of the celebrations tied to the Roman festivals included revelry and practices condemned in Scripture (cf. Galatians 5:19–21). Early believers typically distanced themselves from such activities, fearing syncretism and idolatry.

4. Church Fathers’ Writings – Patristic sermons from figures like John Chrysostom characterize December 25 as a solemn festival focusing on Christ’s birth, distinct from non-Christian observances.

Focus Upon Christ’s Kingship and Fulfillment of Prophecy

Christmas commemorations hinge on the biblical truth that Christ is the fulfillment of Old Testament prophecies (cf. Isaiah 9:6–7), and this theological cornerstone elevated the date beyond any secular or pagan association. The early Christians saw the birth of Jesus as tied to the entire arc of redemption foretold in Scripture, including His atoning sacrifice and resurrection (cf. John 1:29: “Behold the Lamb of God, who takes away the sin of the world!”). This Christ-centered foundation offers a framework that explains why, historically, believers were adamant regarding the celebration’s distinctiveness.

Implications for Modern Observance

1. Liberty of Conscience – While certain believers opt not to observe Christmas, others do so with a heart of honor and thanksgiving to the Lord (cf. Romans 14:5–6).

2. Evangelistic Opportunity – Modern-day gatherings offer opportunities to proclaim the good news of the Incarnation to friends and neighbors who may be receptive during a season widely recognized as meaningful in many cultures.

3. Scriptural Reflection – Familiar passages (Luke 2:1–20, Matthew 2:1–12) emphasize Christ’s humble arrival and prompt worship that centers on God’s redemptive plan.

Conclusion

When considered through the lens of historical documentation, manuscript evidence, and early church writings, the charge that Christmas is “originally a pagan holiday” does not match the weight of records that show a deliberate, Christ-honoring purpose. Although certain pagan festivals occur near the same time on the calendar, the earliest Christian focus on December 25 was driven by theological reflection on the Incarnation more than cultural adaptation.

For those who recognize this day, it remains an expression of worship keyed to the truth that the “Word became flesh and made His dwelling among us” (John 1:14). Far from embracing paganism, early communities of believers sought to highlight Christ’s arrival as the pivotal point around which all history revolves. The modern observance often retains that core intention: to remember God’s gift of salvation and respond with gratitude and praise.