Why is Christmas Celebrated on December 25?

Why is Christmas Celebrated on December 25?

A Short History of Celebrating the Birth of Jesus

The celebration of Christmas is one of Christianity’s most cherished traditions. Every year, Christians around the world celebrate the birth of Christ Jesus on December 25. Yet Biblical clues indicate that Jesus was more likely born in the early fall, near the Feast of Tabernacles (Sukkot). (On the Gregorian calendar, this festival is celebrated sometime in late September or early October).

The Birth of Christ in the Fall

Two Biblical clues indicating a fall birth for Jesus are:

1. The Shepherds and Their Flocks
2. The Gospel of Luke states that shepherds were “staying out in the fields, keeping watch over their flock by night” (Luke 2:8). This detail suggests a time of year when sheep would graze outdoors, likely in the fall.
3. John the Baptist’s Conception in relation to the Miraculous Conception of Jesus:
   The timing of John’s conception appears to have taken place in June on the Gregorian calendar. Six months later, the angel appeared to the virgin Mary informing her that the Holy Spirit would come upon her and that she would have a son, Jesus, who would be the Messiah and Son of God (Luke 1:26-36). If John was conceived in June, six months later would have been December. A normal gestation period of nine months would put Jesus’s birth in the fall around the time of the Feast of Tabernacles.

The Feast of Tabernacles would have been thematically appropriate for Jesus’s birth. This Jewish festival celebrated God dwelling among His people, paralleling how “the Word became flesh, and dwelt among us” (John 1:14).

You can learn more here about how Tabernacles, Hannukah, and Passover point to Christ’s birth.

The timing of John’s conception can be deduced from the following:

• His father, Zacharias was in the priestly order of Abijah (Luke 1:5).
• According to the division of temple service established by King David, Zacharias was serving in the temple shortly just after Pentecost (1 Chronicles 24:7-18 - specifically v 10).
• On the Gregorian calendar, this service would have been late May/early June.
• Luke tells us that it was while Zacharias was serving in the temple that the angel Gabriel informed him that he and his wife would have a son (John the Baptist)—who would be the Messianic forerunner (Luke 1:8-17).
• Zacharias then returned home and his wife Elizabeth became pregnant (Luke 1:23-24).

So, if the Bible indicates that Jesus was born in late September/early October, why do we celebrate Jesus’s birth on December 25?

The celebration of Jesus’s birth on December 25 stems from historical and theological developments in early Christianity rather than a precise alignment with the actual timing of His birth.

The Early Church’s Focus on the Resurrection

The early Christian church concentrated its theological emphasis on Jesus’s death and resurrection rather than His birth. The Gospels reflect this focus. Only Matthew and Luke include biographical accounts of Jesus’s birth, while all four Gospels dedicate significant portions to the Passion narrative. For example, nearly half of the Gospel of John (chapters 12-20) recounts the events of Jesus’s final week. Early Christian worship reflected this priority. The Apostle Paul emphasized the centrality of the resurrection to the Christian faith in passages like 1 Corinthians 15:

“If Christ has not been raised, your faith is worthless; you are still in your sins.”
(1 Corinthians 15:17)

While both the miraculous birth and the resurrection prove the divine and Messianic identity of Jesus, only the resurrection was widely verifiable with outside evidence. Perhaps this was one of the reasons that the early defenders of Christianity made the resurrection, rather than the birth of Jesus, the defining miracle of the faith.

At the very least, their emphasis on the resurrection as the foundation of the faith helps explains why early Christians did not initially celebrate Jesus’s birth.

The Roman Church and December 25

While the early Christians did not initially emphasize celebrating Jesus’s nativity as Christianity grew and became more organized, questions about His birthdate emerged.

It appears that December 25 was selected to celebrate the Son of God’s birth sometime in the 4th century after Christianity was made the official religion of the Roman Empire by Constantine (who reigned from 306-337 A.D.).

The first recorded reference to December 25 as the date of Jesus’s birth appears in a Roman document known as “The Chronography of 354.” This document indicates that by the mid-fourth century, Christians in Rome celebrated the Nativity on December 25.

In historical context, prior to the Emperor Constantine, it was illegal to practice Christianity. But the Christians were deeply dedicated and willing to die for their Savior, knowing they have a more enduring possession in heaven (Hebrews 10:34-35). Although they might have only been ten percent of the population, they began to become the dominant cultural influence. So much so that Constantine did the unimaginable. He turned Rome largely over to the governance of the church and relocated his rule to the east, to the city of Constantinople.

He also legalized Christianity, making it the official religion. This meant that church leaders now had the thorny issue of assimilating massive numbers of people into the church.

If we put ourselves in the place of those fourth century Christian leaders, it would seem wise to avoid taking traditions away from people. It would be vastly superior to offer them a replacement. So, it made sense to substitute Christian festivals for pagan ones.

Thus, the spring festival of Ishtar/“Easter” (celebrating its fertility cult and new life with rabbits, eggs, and lilies—a flower that resembles a penis in a vagina) was replaced with the springtime celebration of the Resurrection and the new life we have in Jesus.

An attempt was also made to replace the pagan winter festivals with a Christian celebration.

There were two significant festivals that occurred on or near December 25 in the Roman world.

• Saturnalia (December 17-23): A festival honoring Saturn, the Roman god of agriculture, marked by feasting, gift-giving, and revelry.
• Dies Natalis Solis Invicti (The Birthday of the Unconquered Sun): Celebrated on December 25, this holiday honored Sol Invictus, the sun god, and coincided with the winter solstice.

The church leaders of Constantine’s era sought to “Christianize” these pagan celebrations by redirecting their focus toward the birth of Christ during December. They were able to do this, in part, because the early Christians had not developed a tradition celebrating the birth of Jesus on His actual birthdate which likely took place in the fall.

There was poetry in their decision to replace the drunken winter solstice festivals with birth of the Light of the World (John 8:12). By celebrating Jesus’s birth at a time when the darkness is most prevalent is a powerful reminder of why God came to earth: “The Light shines in the darkness, but the darkness has not overcome it” (John 1:5).

This strategic decision helped make Christianity accessible to Rome’s pagan population. It provided a theological bridge between their existing traditions and the Gospel message. While some modern critics view this move as a compromise, it likely reflected the pastoral desire of early priests to meet people where they were and guide them toward Christ.

And this was how we received the date of December 25 as the day to celebrate Christmas.

But while the Resurrection celebration replacing the festival of Ishtar/“Easter” worked very well, it seems the Christmas replacement did not really take in Western Europe and America until the late 1800’s.

Although church leaders sought to redirect this festivity toward the celebration of Christ’s Nativity, elements of Saturnalian and Solis Invicti excess persisted. Accounts from early church writers, such as John Chrysostom, lament that the day, while Christian in name, was often treated as an excuse for indulgence and frivolity. Similarly, Augustine of Hippo cautioned against celebrating in ways that mimicked pagan customs, urging Christians to be mindful of their witness: “Let us celebrate this day as Christians, not as pagans; let us not be drunken with wine, but be filled with the Spirit” (Sermon 198).

Church efforts to instill religious piety into the Christmas celebration competed with cultural habits, and, it seems, frequently lost, particularly in regions where pagan traditions remained influential.

Christmas in the Middle Ages

By the Middle Ages, Christmas had become deeply entrenched in European culture as a time of feasting and merrymaking. The Church allowed certain secular traditions to continue as long as they were given Christian significance. The practice of “misrule” became a central theme during Christmas celebrations, wherein societal norms were temporarily inverted. Lords served their peasants, and the “Lord of Misrule” presided over boisterous parties.

The Christmas season continued to be heavily associated with drinking. Accounts from England and France describe wassailing—a custom in which revelers sang carols while drinking heavily spiced ale or cider and demanding food and drink from wealthy households. While wassailing had roots in community bonding, it often degenerated into drunkenness and rowdiness. English carols such as “Here We Come A-Wassailing” and “We Wish You a Merry Christmas” preserve the memory of these traditions.

During this era, apparently Christmas was more like modern Halloween, where rowdies went door to door insisting on getting some “figgy pudding” and would not “go until they get some” without doing mischief to the residence or its inhabitants. Church leaders complained that feasts and frivolity distracted people from Christmas’s religious significance.

The Protestant Reformation brought significant changes to Christmas.

Reformers like Martin Luther encouraged its observance as a family-focused, Christ-centered holiday. However, other groups, such as the Puritans, strongly opposed Christmas celebrations, associating them with pagan origins and Catholic excess.

Christmas Celebration between 1600s-1800s

Even into the 1600s and 1700s, festivities during the Christmas season were mainly associated with drunkenness.

The American pilgrims refused to celebrate Christmas, insisting it be a normal workday. In England, the Puritan government under Oliver Cromwell banned Christmas altogether in 1647. Puritans referred to it as “Foolstide” and criticized the season for its drunken revelry and disorderly behavior. During this time, accounts describe defiant celebrations by those who opposed the ban. Revelers gathered secretly for drinking parties, in direct defiance of the law. Similarly, in Puritan New England, Christmas was outlawed; in 1659, the Massachusetts Bay Colony imposed fines for celebrating it. Despite these efforts, the “Christmas spirit” of drinking and merrymaking endured, particularly after the restoration of the English monarchy in 1660.

During the 18th century, Christmas revelry in Europe and America became even more raucous, particularly among the working classes. In cities like London and New York, public drinking, gambling, and carousing were common. The season resembled a carnival more than a sacred holiday.

General George Washington strategically planned his surprise assault on the Hessian troops stationed in Trenton for the morning of December 26, because he suspected they would be hungover from their holiday festivities.

One of the most vivid examples of Christmas debauchery comes from the “Christmas riots” in New York City in 1828. Gangs of rowdy celebrants roamed the streets, engaging in drunken fights and breaking into homes demanding food and alcohol. These incidents became so severe that they contributed to the formation of the New York City police force.

In England, Charles Lamb’s early 19th-century essays capture the boisterous tone of Christmas during this period. Lamb notes that Christmas revelries often included excessive drinking, rowdy games, and “violent hospitality.”

At the same time, parodies and satirical works by authors such as William Hone reflect widespread awareness of Christmas debauchery. Hone’s “The Every-Day Book” (1825) records how alehouses and inns overflowed with rowdy patrons during Christmas week.

What changed in the way Christ’s birth was celebrated?

It was a combination of things.

The excesses of Christmas celebrations began to wane in the Victorian era, thanks to a combination of religious revivalism, cultural shifts, and the literary influence of Charles Dickens.

Religious movements that began in the 1700s, such as “The Great Awakening” led by George Whitfield and the Methodist movement led by the Wesley brothers, emphasized personal relationship with God and heartfelt renewal. These religious reforms naturally affected Christmas.

Charles Wesley wrote the Christmas Hymn: “Hark the Herald Angels Sing,” which refocused Christmas from figgy pudding to the rich truths of the incarnation:

“Veiled in flesh the Godhead see;
Hail the incarnate Deity,
Pleased as man with men to dwell,
Jesus, our Emmanuel.”
(Wesley, “Hark the Herald Angels Sing”)

Joseph Mohr and Franz Xaver Gruber’s hymn “Silent Night” (1818) has overtones which contrast the rowdy Christmas revelries against the reflective thoughts on Christmas’s true meaning.

Such hymns helped shape a more worshipful and Christ-centered view of Christmas, contrasting with the rowdy and secularized celebrations that dominated earlier centuries.

The religious revivals of the 1700s and 1800s in Britain and America, in combination with the social reforms of new denominations who emphasized charity and temperance, began to mitigate the drunken disorder previously associated with Christmas.

The Temperance Movement (religious and secular) which gained significant traction in the 19th century, had a notable influence on shaping Christmas celebrations, particularly in redirecting the holiday away from excessive drinking and toward family-centered, morally upright observances. This movement aligned with broader cultural and religious efforts to reform Christmas from a season of revelry and public disorder into a more respectable and sacred holiday.

Interestingly, the transformation of Christmas into a family-centered and spiritually uplifting holiday was significantly shaped by literary figures like Charles Dickens. Dickens’s “A Christmas Carol” (1843) portrayed Christmas as a time of charity, family warmth, and goodwill. This vision resonated with Victorian sensibilities and helped redefine the holiday’s character.

While celebrations still included feasting and drinking, the focus shifted toward moderation, kindness, and social responsibility.

The growing emphasis on home and family was also reflected in traditions like decorating Christmas trees (popularized by Queen Victoria and Prince Albert) and exchanging gifts. These practices helped temper the public drunkenness and rowdiness that had characterized earlier centuries.

It was also around this time that legends of “Saint Nick” proliferated, which caused Christmas celebrations to become child-focused.

20^th Century Secularization of Christmas

By the early 20th century, industrialization and urbanization began to shape Christmas celebrations. As economies grew and advertising became more sophisticated, Christmas became increasingly commercialized.

Consumer goods, Christmas decorations, and toys became more mass produced and widely affordable, transforming Christmas gift-giving into a large-scale consumer activity.

The figure of Santa Claus, derived from St. Nicholas and earlier folklore, became a powerful symbol of the holiday. Advertisements featuring a jolly, red-suited Santa solidified his modern image and linked him to consumer culture. Large retailers capitalized on Christmas by introducing extravagant window displays and Santa meet-and-greets.

Following the Second World War, in Western Nations, TV specials and movies brought Christmas stories and Christmas advertising into people’s living rooms. The frenzied Christmas shopping season was inaugurated to begin the day after Thanksgiving, on “Black Friday.” Christmas has become one of the busiest times of the year.

Over the course of 2000 years, Christmas evolved from a largely overlooked event, much like the manger in Bethlehem, to an occasion for drunken revelry, to a time of charity and giving, to commercial consumerism.

But all the while Christmas offers an opportunity for Christians to reflect on its central meaning: the birth of Jesus Christ, God incarnate, who came to bring salvation to the world.

As we celebrate Christmas today, it is worth reflecting on its rich history and spiritual significance. The festivities, traditions, and even the date itself are secondary to the profound truth that Christmas proclaims: God loved the world so much that He sent His Son to save it (John 3:16).

This season invites everyone to worship Jesus, the true Light of the World, and to join the heavenly chorus singing,

“Glory to God in the highest, and on earth peace among men with whom He is pleased.”
(Luke 2:14)