Christmas and Pagan Origins in Early Christianity
Early Christian writers frequently addressed the relationship between Christian practices and pagan customs, often distinguishing between them or refuting claims of pagan origins for Christian beliefs. For instance, Celsus, a critic of Christianity, argued that Judaism—upon which Christianity depended—was "barbarous in its origin" [3]. However, he credited "barbarous nations" with the ability to discover doctrines, while asserting that Greeks were more skilled in judging and implementing such discoveries [3]. This indicates an early awareness and debate surrounding the cultural and historical roots of religious practices.
Augustine, in his writings, also engaged with pagan perspectives. He noted that if a pagan accused God of envy for not granting happiness to the wicked, the pagan's own authors would provide support for this principle of divine governance [1]. Augustine further discussed how pagans might object to Christian sacrifices while God in the Old Testament was described as requiring sacrifices [1]. He suggested that what appears wrong to unbelievers due to their ignorance should be believed to be right by pious readers, even if they are also ignorant [2]. This highlights a common theme in patristic thought: defending Christian practices against pagan critiques by appealing to internal consistency or divine authority.
The idea that pagan errors arose from the deification of men was also explored by Augustine. He posited that a more credible account of pagan gods is that they were once men, and that sacred rites and solemnities were instituted in accordance with each man's "particular genius, manners, actions, circumstances" [4]. These rites, he argued, gradually spread through human souls, with poets embellishing them with lies and "false spirits seducing men to receive" them [4]. This perspective suggests that early Christians understood paganism not as a direct precursor to Christianity, but as a distinct system that developed through human and demonic influence.
While the specific origins of Christmas are not detailed in these sources, the general approach of early Christian writers was to differentiate Christian practices from pagan ones. The name "Christian" itself was initially given in contempt at Antioch, distinguishing believers from both Jews and idolaters [6]. Christians were known among themselves as "brethren," "disciples," or "saints," while Jews referred to them as "Nazarenes" [6]. This distinction underscores the early Church's effort to establish its unique identity apart from existing religious and cultural frameworks.
The early Church also saw a gradual superseding of Jewish customs, such as the Sabbath, by Christian practices. The first day of the week, commemorating the Lord's resurrection, gradually replaced the Jewish Sabbath [5]. This shift, along with the change of the beginning of the year from autumn to spring in ancient Israel, illustrates a pattern of re-contextualizing or re-interpreting existing traditions within a new Christian framework [5]. This process of adaptation and differentiation was central to the development of Christian identity and its practices.
Sources
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 4: Augustine — Anti-Manichaean, Anti-Donatist — BOOK XXII. (part 12): will actually be given. Again, if the Pagan tried to make out God to be envious of any one, because He will not give happiness to the wicked, he would find many passages in the writings of his own authors in support of this principle of the divine government. 17. The only objection that a Pagan would make on the subject of sacrifice would refer to our reason for finding fault with Pagan sacrifices, when in the Old Testament God is described as requiring men to offer sacrifice to Him. If I were to reply at length on”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 4: Augustine — Anti-Manichaean, Anti-Donatist — BOOK XXII. (part 11): the Pagan, why should they not allow in both Testaments, instead of in one only, that what appears wrong to unbelievers, from their ignorance, should be believed to be right by pious readers even when they also are ignorant? 15. Perhaps our opponents will maintain that these parallel passages quoted from the New Testament are themselves neither authoritative nor true: for they claim the impious liberty of holding and teaching, that whatever they deem favorable to their heresy was said by Christ and the apostles; wh”
- Schaff ANF/NPNF (Patristic) “ANF Vol 4: Tertullian IV, Minucius Felix, Commodian, Origen — CHAP. II.: Celsus next proceeds to say, that the system of doctrine, viz., Judaism, upon which Christianity depends, was barbarous in its origin. And with an appearance of fairness, he does not reproach Christianity[6] because of its origin among barbarians, but gives the latter credit for their ability in discovering (such) doctrines. To this, however, he adds the statement, that the Greeks are more skilful than any others in judging, establishing, and reducing to practice the discoveries of barbarous nations. Now this is our answe”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 2: Augustine — City of God, Christian Doctrine — CHAP. 18.--A MORE CREDIBLE CAUSE OF THE: RISE OF PAGAN ERROR. A far more credible account of these gods is given, when it is said that they were men, and that to each one of them sacred rites and solemnities were instituted, according to his particular genius, manners, actions, circumstances; which rites and solemnities, by gradually creeping through the souls of men, which are like demons, and eager for things which yield them sport, were spread far and wide; the poets adorning them with lies, and false spirits seducing men to receive”
- 1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 16:2: first day of . . . week--already kept sacred by Christians as the day of the Lord's resurrection, the beginning day both of the physical and of the new spiritual creations: it gradually superseded the Jewish sabbath on the seventh day (Psa 118:22-24; Joh 20:19, Joh 20:26; Act 20:7; Rev 1:10). So the beginning of the year was changed from autumn to spring when Israel was brought out of Egypt. Three annual feasts, all typical of Christian truths, were directed to be kept on the first day of the week: the feast of the wave offering of the first she”
- 1 Peter (Presbyterian) “Jamieson, Fausset & Brown on 1 Peter 4:16: a Christian--the name given in contempt first at Antioch. Act 11:26; Act 26:28; the only three places where the term occurs. At first believers had no distinctive name, but were called among themselves "brethren," Act 6:3; "disciples," Act 6:1; "those of the way," Act 9:2; "saints," Rom 1:7; by the Jews (who denied that Jesus was the CHRIST, and so would never originate the name Christian), in contempt, "Nazarenes." At Antioch, where first idolatrous Gentiles (Cornelius, Act 10:1-2, was not an idolater, but a proselyte) were converted, and wide missio”