This article addresses several claims raised by both believers and unbelievers regarding Christmas. I chose to post this on January 7, 2026, because today, most of the Eastern Orthodox Churches celebrates Christmas. This date reflects their use of the Julian Calendar, in which December 25 aligns with January 7 on the widely used Gregorian Calendar.
Celebrating Christ’s birth is an act of remembrance and worship, not a doctrinal mandate. It honors the Incarnation and expresses gratitude for God’s saving work. That's it.
We’ll now go through the nine most common claims, addressing them one by one.
CLAIM 1: The Bible gives no date or command to celebrate Jesus’ birth.
REFUTATION:
Scripture’s silence does not equal prohibition. The Bible frequently allows practices that are not explicitly commanded, provided they do not contradict God’s revealed truth. Scripture never commands Sunday worship, Bible studies or missionary conferences, yet these are universally accepted as legitimate expressions of Christian faith.
Scripture’s silence does not equal prohibition. The Bible frequently allows practices that are not explicitly commanded, provided they do not contradict God’s revealed truth. Scripture never commands Sunday worship, Bible studies or missionary conferences, yet these are universally accepted as legitimate expressions of Christian faith.
Paul explicitly affirms freedom regarding special days in Romans 14:5, stating that some esteem one day above another while others do not and that each believer should be convinced in his own mind. Paul establishes that commemorative observances fall under Christian liberty, not disobedience.
The early Church followed this principle. Christians commemorated Pascha (Easter), Epiphany and the anniversaries of martyrs long before formal ecclesiastical mandates existed. None of these were explicitly commanded by Christ, yet they were practiced without controversy. Biblical silence permits faithful remembrance when doctrine is not altered.
Early Christian writers show that commemorating the Incarnation and Christ’s birth was meaningful to the Church. Hippolytus of Rome (c. AD 202) records that “the first advent of our Lord in the flesh … was born in Bethlehem … eight days before the Kalends of January [December 25]…”, indicating an early tradition of marking Christ’s birth on that date.
Consider the insights of T.C. Schmidt (PhD, Yale University) on this topic:
"......Careful examination of these calculations makes clear that Hippolytus believed Jesus was born precisely nine months after March 25, the vernal equinox of the Roman calendar. And naturally, nine months from March 25 is exactly December 25, the Roman winter solstice." - T.C. Schmidt
CLAIM 2: Jesus and the apostles never celebrated His birth.
REFUTATION:
Jesus Himself participated in a religious festival that was neither commanded in the Torah nor instituted by Moses. John 10:22–23 records Jesus attending the Feast of Dedication (Hanukkah), which was instituted centuries after the Torah (c. 165 BC) by the Maccabees (1 Maccabees 4:36–59 and 2 Maccabees 10:1–8)
(They are not regarded as inspired Scripture by the majority of Protestants, but they are widely accepted as canonical by apostolic churches and some Protestant groups but we ain't discussing that now). This single fact refutes the claim that all religious commemorations must be explicitly commanded to be valid.
Jesus Himself participated in a religious festival that was neither commanded in the Torah nor instituted by Moses. John 10:22–23 records Jesus attending the Feast of Dedication (Hanukkah), which was instituted centuries after the Torah (c. 165 BC) by the Maccabees (1 Maccabees 4:36–59 and 2 Maccabees 10:1–8)
(They are not regarded as inspired Scripture by the majority of Protestants, but they are widely accepted as canonical by apostolic churches and some Protestant groups but we ain't discussing that now). This single fact refutes the claim that all religious commemorations must be explicitly commanded to be valid.
The apostles also did not model many practices that later became normative, such as defining the New Testament canon or holding ecumenical councils. Yet the Church, guided by the Holy Spirit, legitimately developed these practices over time.
St . Augustine of Hippo (354–430), preaching on the Nativity, urges believers to rejoice, saying essentially, “Let us celebrate the birth of the Lord… Christ is born,” and teaches that the feast should be observed with joy as a remembrance of God coming into the world.
While Cyril of Jerusalem (c. 350 AD) does not give a specific calendar date, in his catechetical lectures he emphasizes the importance of remembering the incarnation of the Word, that the eternal Son of God truly became human and of celebrating Christ’s coming with faith and hope.
CLAIM 3: The word “Christmas” is not in the Bible and comes from Catholic Mass.
REFUTATION:
This argument commits the etymological fallacy by assuming that a word’s origin determines its legitimacy. (The word “silly” once meant “blessed” or “innocent,” not “foolish” as it does today. Saying someone is “not blessed” because the word is used incorrectly would be etymological fallacy). Many foundational Christian terms such as “Trinity,” “Incarnation,” and even “Bible” are not found in Scripture, yet they faithfully express biblical truth. The term “Mass” comes from the Latin "missa", meaning “sending forth,” or “dismissed” at the end of a service. It didn’t originally refer to any specific Catholic beliefs or doctrines: the term itself is neutral and simply describes part of the worship gathering.
This argument commits the etymological fallacy by assuming that a word’s origin determines its legitimacy. (The word “silly” once meant “blessed” or “innocent,” not “foolish” as it does today. Saying someone is “not blessed” because the word is used incorrectly would be etymological fallacy). Many foundational Christian terms such as “Trinity,” “Incarnation,” and even “Bible” are not found in Scripture, yet they faithfully express biblical truth. The term “Mass” comes from the Latin "missa", meaning “sending forth,” or “dismissed” at the end of a service. It didn’t originally refer to any specific Catholic beliefs or doctrines: the term itself is neutral and simply describes part of the worship gathering.
Reformers such as Martin Luther, John Calvin and the Anglican divines celebrated Christmas without viewing it as a compromise of doctrine. The rejection of Christmas was largely confined to Puritan movements and was not representative of historic Christianity.
CLAIM 4: December 25 has pagan roots and was adopted from sun worship.
REFUTATION:
This claim is historically outdated. Early Christian sources show that December 25 emerged from Christian theological calculations, not pagan borrowing. Hippolytus of Rome calculated Jesus’ birth as December 25. Sextus Julius Africanus in AD 221 likewise dated Christ’s conception to March 25, implying a December birth.
This claim is historically outdated. Early Christian sources show that December 25 emerged from Christian theological calculations, not pagan borrowing. Hippolytus of Rome calculated Jesus’ birth as December 25. Sextus Julius Africanus in AD 221 likewise dated Christ’s conception to March 25, implying a December birth.
These calculations predate the Roman emperor Aurelian’s formal establishment of Sol Invictus in AD 274. The evidence suggests that pagan festivals were more likely positioned to rival Christian celebrations, not the other way around.
Origen (c. AD 185–254) and John Chrysostom (c. AD 349–407) refer to celebrating the Nativity as an observance of Christ’s incarnation, showing early theological motivation, not pagan borrowing.
But yes, it's "Son" worship to be fair 😏
CLAIM 5: Jesus is eternal and therefore should not have His birth celebrated.
REFUTATION:
This argument misunderstands the doctrine of the Incarnation. While Jesus is eternal in His divine nature, He entered human history at a specific moment in time. John 1:14 declares that the eternal Word became flesh. Galatians 4:4 states that God sent forth His Son, born of a woman, in the fullness of time.
This argument misunderstands the doctrine of the Incarnation. While Jesus is eternal in His divine nature, He entered human history at a specific moment in time. John 1:14 declares that the eternal Word became flesh. Galatians 4:4 states that God sent forth His Son, born of a woman, in the fullness of time.
The early Church saw the Incarnation as central to salvation. Ignatius of Antioch, writing around AD 110, affirmed that Jesus Christ was both God and truly born as a man. The celebration of Christ’s birth does not deny His eternity; it magnifies the humility of God entering human history for redemption. Irenaeus of Lyons (c. AD 180) also emphasizes that Christ had to be fully human to redeem humanity, supporting the significance of commemorating His birth.
CLAIM 6: God warns against adding to Scripture, so Christmas should not exist.
REFUTATION:
Revelation 22:18–19 warns against altering God’s prophetic Word, but it does not forbid commemorative practices like celebrating Christ’s birth. The same language appears in Deuteronomy 4:2, yet Israel instituted synagogues and celebrated Purim without violating God’s command.
Revelation 22:18–19 warns against altering God’s prophetic Word, but it does not forbid commemorative practices like celebrating Christ’s birth. The same language appears in Deuteronomy 4:2, yet Israel instituted synagogues and celebrated Purim without violating God’s command.
Purim, recorded in Esther 9, was never commanded in the Mosaic Law, yet it was celebrated with divine approval. They commemorated God’s deliverance of the Jews, showing that God approves commemorative celebrations rooted in His saving acts. This demonstrates that commemorative practices are not equivalent to adding to Scripture. The Church’s celebration of Christ’s birth applies biblical truth rather than altering revelation.
CLAIM 7: Jesus commanded us to remember His death, not His birth.
REFUTATION:
Jesus’ command to remember His death through communion does not exclude remembrance of other redemptive events. Scripture repeatedly calls God’s people to remember His works, including deliverance and resurrection.
Jesus’ command to remember His death through communion does not exclude remembrance of other redemptive events. Scripture repeatedly calls God’s people to remember His works, including deliverance and resurrection.
Luke 2 portrays heaven itself celebrating Christ’s birth. Angels announce it as good news of great joy, shepherds glorify God and worship erupts in response. The Bible presents Christ’s birth as a moment worthy of proclamation and praise, not silence.
The early Church recognized that salvation history includes incarnation, crucifixion and resurrection as a unified work. Remembering one does not negate honoring the others.
CLAIM 8: Tradition and commercialism overshadow Christ during Christmas.
REFUTATION:
Abuse of a practice does not invalidate its proper use. Scripture never teaches that misuse cancels legitimate worship. Paul rejects such reasoning in Romans 3:8 when he denies that evil nullifies good.
Abuse of a practice does not invalidate its proper use. Scripture never teaches that misuse cancels legitimate worship. Paul rejects such reasoning in Romans 3:8 when he denies that evil nullifies good.
By this logic, weddings, church buildings, music and even preaching could be rejected due to misuse or distraction. The solution is correction, not rejection. Historically, the Church has continually called believers to refocus Christmas on Christ rather than cultural excess.
CLAIM 9: Jeremiah 10 condemns Christmas trees 🫠
REFUTATION:
Jeremiah 10 describes the construction and worship of idols, not decorative trees. The passage explicitly speaks of shaping wood into an object of worship, fastening it so it does not topple and attributing divine qualities to it. The idol is carried because it cannot move and cannot speak.
Jeremiah 10 describes the construction and worship of idols, not decorative trees. The passage explicitly speaks of shaping wood into an object of worship, fastening it so it does not topple and attributing divine qualities to it. The idol is carried because it cannot move and cannot speak.
Christmas trees are not worshiped, prayed to or regarded as divine. No early Church Father interpreted Jeremiah 10 as a condemnation of decoration. This interpretation emerged in modern polemics, not historic Christianity. Contextually and historically, the passage addresses idolatry, not festive symbolism.
These claims have long been debunked, perhaps it’s time for critics to bring something new. 🥱
Made with Bullet