Christmas: Debunking the Pagan Myth

 

IS CHRISTMAS A PAGAN HOLIDAY?

Every year, the debate resurfaces: Did Christians “borrow” December 25th and its traditions from ancient pagan festivals?

Surprisingly, history says otherwise.

Let’s walk through the evidence and separate myth from reality.

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1. THE DATE: DECEMBER 25TH

The Claim

Christmas is celebrated on December 25th because early Christians copied pagan festivals like Sol Invictus, Saturnalia, or the Winter Solstice.

The Reality

Sol Invictus

• The festival wasn’t tied to December 25th until AD 354, and even then, the calendar doesn’t describe a sun festival that day.
• Earlier Roman inscriptions list sun festivals on:
• August 8, 9, 28
• December 11
• Possibly October 19
• Emperor Aurelian celebrated the sun through chariot races October 19–22.

Winter Solstice

• Ancient Romans did not treat the Winter Solstice as a major festival.
• No celebratory traditions existed.
• Even the solstice date was debated:
• Julian Calendar: December 25
• Pliny the Elder: December 26
• Columella: December 23

Saturnalia

• Saturnalia never fell on December 25.
• Macrobius records it beginning on December 17, lasting three days.
• Some calendars extended it to December 24—but never the 25th.

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2. SANTA CLAUS: FROM SAINT TO SYMBOL

The Origins of “Santa”

• Santa Claus grew from Dutch immigrants in 1800s New York.
• Based on Sinterklaas (St. Nicholas), whose feast was December 6th.
• Later merged with December 25th to shape Christmas as a family holiday.
• Newspapers promoted gift-giving on Christmas instead of New Year’s.
• Sinterklaas evolved from a bishop into a red-suited Dutchman.
• The tradition spread globally, taking on regional adaptations.
• Stockings originated from Clement C. Moore’s poem “A Visit from St. Nicholas.”
• In 1927, Finland’s Markus Rautio reshaped the pagan figure Joulupukki into a Santa-like image.

Father Christmas

• Older than Santa, but not pagan.
• A medieval symbol of the season.
• First referenced by Richard Smart of Plymtree, who described him as a herald of Christmas.

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3. CHRISTMAS TREES: NOT A PAGAN PRACTICE

The Claim

Christmas trees stem from druidic or pagan rituals involving evergreen trees.

The Reality

• Christmas trees trace back only to the 16th century.
• The earliest known reference appears in an Alsace ordinance.
• Early pagans did not link pine trees to December festivities.
• Germanic tribes viewed the oak, not pine, as sacred.
• Maximus of Tyre wrote:
  “The Celts indeed worship Zeus, but they honour Him in the form of a lofty oak.”

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4. MISTLETOE: A MODERN TRADITION

Despite assumptions, mistletoe’s Christmas use is not pagan.

• First appears in Robert Herrick’s Hesperides (poems 892, 980).
• William Coles mentioned it in The Art of Simpling (1600s).
• Kissing under mistletoe arose in Britain during the late 18th century.

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CONCLUSION

The popular claim that Christmas is a pagan holiday simply does not align with historical facts.

The traditions we associate with Christmas developed through Christian practice, cultural influence, and centuries of celebration—not pagan rituals.

From the date itself to Santa, Christmas trees, and mistletoe, the evidence points to a rich Christian heritage that evolved over time.

Endnotes:

This article is based on Wesley Huff’s infographic, available in the “Holidays” section of his website: https://www.wesleyhuff.com/infographics

The Origins of December 25: A Christian Tradition, Not a Pagan Appropriation

 

🎄 The Origins of December 25: A Christian Tradition, Not a Pagan Appropriation

Every year, debates pop up about whether Christmas on December 25 was “borrowed” from pagan festivals. You’ve probably heard claims that Christians simply took over Saturnalia or Sol Invictus. But when we dig into the writings of early Christian thinkers, a different picture emerges. The evidence suggests that believers genuinely thought Jesus was born on December 25—and they had theological reasons for it.

✝️ Tertullian and the Death/Birth Connection (AD 160–240)

Tertullian introduced a fascinating idea: holy people often died on the same day they were conceived or born. He argued that Jesus suffered on March 25, the date of Passover that year. If that was also the day of His conception, then nine months later would naturally place His birth on December 25. For early Christians, this wasn’t about pagan festivals—it was about theological symmetry.

📖 Sextus Julius Africanus: Calculating the Timeline (c. AD 160–240)

Around the same time, historian Sextus Julius Africanus wrote Chronographiai, a sweeping history of the world. Using Gospel accounts, he concluded that Jesus was conceived on March 25. Counting forward nine months, he landed on December 25 as the birthdate. His calculations reinforced the growing tradition.

📜 Hippolytus of Rome: An Early Witness (AD 170–235)

In the early third century, Hippolytus of Rome wrote a commentary on the Book of Daniel. He stated that Jesus was born “eight days before the Calends of January,” which translates to December 24 or 25. That’s one of the earliest direct references to the date.

🕊 Augustine of Hippo: Tradition Confirmed (AD 354–430)

By the fourth century, Augustine affirmed the December 25 tradition. He noted that Jesus was believed to have been conceived on March 25—the same day He later suffered. Augustine drew a symbolic parallel: the Virgin’s womb, untouched by man, mirrored the tomb where Jesus was laid, also untouched before or after Him.

🌟 So, Was It Pagan?

The writings of Hippolytus, Tertullian, Africanus, and Augustine show that December 25 wasn’t chosen to replace pagan holidays. Instead, it came from theological reflection and historical calculation. For early Christians, the date carried deep meaning long before it became a global celebration.

✨ Takeaway: December 25 as Christmas wasn’t about borrowing—it was about belief. Early Christians saw profound connections between Jesus’ conception, death, and birth, and December 25 fit perfectly into that sacred timeline.

 Endnotes:

For a detailed presentation, visit: Wesley Huff  https://t.co/dkroIyq6H9

Hippolytus of Rome, Commentary on Daniel 4.23.1

Tertullian, Adversus Judaeos, Ch. VIII

Sextus Julius Africanus, Chronographiai Volume 1

Augustine of Hippo, On the Trinity, cited in McGowen, “December 25th”

Understanding Christian Greetings: Reverence and Diversity

 

Among Christians, the way of greeting each other can differ. Some believers choose to greet one another with the phrase “Praise the Lord,” while others prefer more common salutations such as “Hello,” “Good morning,” or “Hey, how are you?”. This variation raises the question of why certain Christians do not use “Praise the Lord” as a greeting.

For some, the avoidance of “Praise the Lord” as a casual greeting stems from the belief that God’s praise should be a constant presence on the lips of every Christian, as encouraged in the Scriptures (see Psalms 92:1, 147:1).

The holiness of God is a central theme in Christian faith. Isaiah 6:1-5 vividly illustrates both God’s holiness and humanity’s response to it—when the prophet Isaiah encountered God, his immediate reaction was to confess his own unworthiness and sinfulness, recognising that he did not deserve to behold a holy God. In a similar way, Christians are called to live lives in response to the overwhelming holiness of God.

This attitude of reverence is also reflected in Jewish tradition. For example, Jews often write the names of God and Lord as “G‑D” and “L‑rd” respectively, deliberately omitting certain letters. This practice is out of deep respect for the holy name of God, to prevent the possibility that the written name might be defaced, erased, or destroyed accidentally.

Apostolic Greetings in the Early Church

Looking at the greetings used by the apostles in the New Testament, a pattern of thoughtful, meaningful salutations emerges. Apostle Paul consistently greeted the churches with, “Grace and peace to you from God our Father and the Lord Jesus Christ!” In contrast, Apostle James simply used the term, “Greetings.” Apostle Peter chose, “May grace and peace be yours in full measure!” These examples show a variety of ways to greet, each imbued with depth and significance.

The Importance of Reverent Praise

While it is true that Christians are encouraged to praise God at all times, such praise ought to be offered with sincere reverence and deep respect. This is because God is supremely great, holy, glorious, wise, powerful, loving, merciful, and faithful. The concern, therefore, is that using “Praise the Lord” in a routine or casual manner might risk trivialising or diluting the sacredness of praising God. Thus, for some, not using the phrase as a standard greeting is a way of preserving the significance of worship and ensuring that praise is always intentional and heartfelt.

Conclusion: Embracing Diversity with Reverence

Christianity’s many denominations bring about a beautiful diversity in worship practices, including greetings. While it is perfectly acceptable to greet another believer with “Praise the Lord,” it is vital to ensure that such expressions are always rendered with the utmost respect and reverence due to God. The key is not uniformity in greeting but a shared commitment to honouring God in every aspect of worship, including how Christians address one another.

These Ancient Inscriptions May Be the Oldest Evidence of the God of the Bible

 

Those who question the veracity of Historic Christianity often raise objections regarding the evidence for God’s existence. One common challenge is: Is there any evidence that the ancient Israelites worshipped YHWH?

Do not worry—such evidence exists.

Evidence 1: The Soleb Inscription¹

At the end of the 15th century B.C., the Egyptian Pharaoh Amenhotep III built a temple to honor the god Amun-Ra at Soleb in Nubia (modern-day northern Sudan). Within the temple area are a series of columns on which Amenhotep III listed the territories he claimed to have conquered.  Each territory is listed by a relief of a prisoner with their hands tied behind their backs over an oval “name ring” identifying the land of the particular foe.  The most interesting from a biblical perspective is a column drum that lists enemies from the “the land of the Shasu (nomads) of Yahweh”.   Given the other name rings nearby, the context would place this land in the Canaanite region.  In addition, the prisoner is clearly portrayed as Semitic, rather than African-looking, as other prisoners in the list are portrayed.1 Two conclusions are almost universally accepted: this inscription clearly references Yahweh in Egyptian hieroglyphics (the oldest such reference outside of the Bible), and that around 1400 B.C. Amenhoteph III knew about the god Yahweh. Moreover, it would indicate an area in Canaan in the 15th century B.C. inhabited by nomadic or semi-nomadic people who worship the god Yahweh.

Evidence 2: The Mt. Ebal Inscription²

In early 2022, a research team led by scholars from the Associates for Biblical Research (ABR) announced the discovery of a lead tablet from Mt. Ebal that they claim contains the oldest extant Hebrew inscription… According to the team, the inscription, which they date to the Late Bronze Age II period (c. 1400–1200 BCE), is a legal text and curse that invokes the Israelite deity Yahweh. The team believes the tablet is one of the most important inscriptions ever found in Israel, predating the previously earliest known Hebrew inscription by several hundred years… the tablet comes from the West Bank site of Mt. Ebal, which was first excavated by archaeologist Adam Zertal in the 1980s…

As translated by the team, the tablet reads:

You are cursed by the god yhw, cursed.

You will die, cursed—cursed, you will surely die.

Cursed you are by yhw—cursed.

The team claims the inscription is written in an archaic script, similar in style to other early alphabetic inscriptions known from the southern Levant, which they term proto-Hebrew alphabetic. Furthermore, they suggest that the use of the name Yhw, a shortened version of the divine name Yahweh (YHWH), is clear evidence that the text is an early Hebrew inscription.

Endnotes:

¹https://biblearchaeologyreport.com/2019/03/08/three-egyptian-inscriptions-about-israel/

²https://www.biblicalarchaeology.org/daily/biblical-artifacts/inscriptions/mt_ebal_inscription/

Websites last accessed on 19^th June 2025.

The Oldest Christian Hymn Ever Found—And What It Reveals About Early Faith

 

The oldest known Christian hymn was discovered in the ancient Egyptian town of Oxyrhynchus.¹ According to Christianity Today², the fragment preserves 35 words, and the melody and rhythm written in ancient Greek musical notation. It is believed to be the conclusion of a longer hymn.

Here is the translated text:

 

Let all be silent:

The shining stars no longer sound forth,

All rushing rivers stilled,

As we sing our hymn

To the Father, Son, and Holy Spirit,

As all Powers cry out in response,

“Amen, amen.”

Might, praise, and glory forever to our God,

The only giver of all good gifts.

Amen. Amen.

 

This fragment, known as the Oxyrhynchus Hymn (P.Oxy. XV 1786), has been dated to the 3rd century, around 260 AD.

One of the most striking features of the hymn is its clear reference to the Blessed Trinity — “To the Father, Son, and Holy Spirit.” This reflects an early understanding of God's Trinitarian nature. The doctrine of the Trinity was already present in the Apostles’ Creed, composed sometime in the 2nd century AD. 

Contrary to the belief that Trinitarian theology developed much later, this hymn provides compelling evidence that the early church both understood and affirmed the doctrine of the Trinity.

In a recent development, Grammy-winning worship artist Chris Tomlin and Hillsong songwriter Ben Fielding have collaborated to create a new worship song titled The First Hymn.³ The song includes the lyrics of the Oxyrhynchus Hymn for a contemporary audience.

Endnotes:

 ¹https://earlychurchhistory.org/arts/oldest-known-christian-hymn/

 ²https://www.christianitytoday.com/2025/04/ancient-first-hymn-greek-papyrus-historian-tomlin/

 ³https://www.youtube.com/watch?v=qTyJu9lyVkI&ab_channel=ChrisTomlinVEVO

 

 

Cult Watch: Is Seventh-day Adventism a Cult or a Christian Denomination?

 

We explore whether the Seventh-day Adventist Church (SDA) is a cult or a Christian denomination.

For a brief overview of the SDA’s history, you can visit this link.¹

CARM.org outlines some of the core teachings and the more controversial doctrines of the SDA Church:²

Some of the key doctrines and teachings of Seventh-day Adventism.  Is it Christian? Does it teach aberrant doctrines?

Affirmations

1.     The Bible is inspired and the word of God.

2.     Trinitarian: The Father, Son, Holy Spirit are all one God in three persons.

3.     Jesus is God and has always existed with the Father.

4.     The Holy Spirit is a person.

5.     Jesus’ sacrifice was vicarious.

6.     Salvation is by grace, not works.

7.     Jesus rose from the dead physically in his glorified body.

8.     Jesus ascended bodily into heaven.

9.     Baptism is by immersion

10.  The literal, visible return of Jesus.

11.  Jesus will return to set up a millennial kingdom.  They are Premillennial.

12.  Literal six-day creation, not long periods.

Denials

1.     Denies the doctrine of predestination

2.     Denies baptism by sprinkling

3.     Denies infant baptism.

4.     Denies the immortality of the soul.

5.     Denies the eternality of hellfire.

6.     Denies any use of alcohol (as a drink) or tobacco.

Aberrant

1.     Our sins will ultimately be placed on Satan. (White, Ellen, The Great Controversy, p. 422, 485.)

2.     Jesus is Michael the Archangel.

3.     Worship must be done on Saturday (the Sabbath).

4.     On October 22, 1844, Jesus entered the second and last phase of His atoning work.

5.     Investigative Judgment – the fate of all people will be decided based upon this event in the future.

6.     The dead do not exist anymore — soul sleep.

7.     The wicked are annihilated.

8.     Ellen G. White, the “founder” of Seventh-day Adventism, was a messenger from God gifted with the spirit of prophecy.

9.     There is a sanctuary in heaven where Jesus carries out his mediatorial work.

Some heretical teachings of the SDA are:³

·       Ellen G. White made much of the Saturday Sabbath (sunset Friday to sunset Saturday), and believed that Christians should keep the Jewish Sabbath, even claiming that those not keeping the Sabbath would receive the Mark of the Beast! Hence this becomes a condition for salvation, again adding to the atoning work of Christ

·       Soul sleep and Annihilationism (which contradicts Matthew 25:46).

·       Christ will lay our sins on Satan! Satan is the “scapegoat” and will bear believers’ sins (The Great Controversy, p. 422, 485)—this is the opposite of what the Bible says about who bore our sins (1 Peter 2:24).

·       Seventh-day Adventists teach that Jude 9 refers to Christ. Jesus as Michael the archangel (Jude 1:9, Clear Word Bible, published by Review and Herald Publishing Association, 1994)—a doctrine that denies the true nature of Christ—and teaches that Jesus entered a second phase of His redemptive work on October 22, 1844, as prophesied by Hiram Edson.

·       Seventh-day Adventists still consider Ellen White to be a prophetess of God.

Here are some differences between SDA & Historic Christianity:

DOCTRINE / BELIEF	SDA	CHRISTIANITY
DIET	Vegetarian / Fish / Certain meats	No Prohibition
WORSHIP DAY	Saturday	Sunday
HELL	Annihilationism (No hell)	Literal Hell
HEAVEN	Heavenly Sanctuary	Literal New Heaven & New Earth
PROPHETS	Ellen G. White	Biblical Prophets only
2nd COMING OF CHRIST	Rapture / Premill	Premill / Postmill / Amill etc.
AFTER LIFE	Soul Sleep till Resurrection	Disembodied & conscious until resurrection

 So, is the SDA a cult?

The Adventist guide states the following:⁴

So, is it a Cult?

We think it’s fair to say that Adventism started as a cult. It was centered around William Miller at first, and people gave up their possessions and lives in preparation for what they believed to be the imminent return of Christ. This apocalyptic thinking still greatly influences the lives of Seventh Day Adventists – you’ll see Seventh Day Adventists as “preppers”

Is Adventism A Religious Cult?

The ongoing influence of Ellen G. White could certainly be regarded as cult-like. The SDA church is not a cult a la Scientology, in which members have been abused. We could refer to it as an “established cult” which, for some, might mean “a religion.” As Mormonism might be described as the “Cult of Joseph Smith” that outlasted Joseph Smith and continued to grow, Seventh Day Adventism could be described as the “Cult of William Miller and Ellen G. White” that outlasted them and grew beyond them.

 

Endnotes:

¹https://adventistguide.com/adventist-cult/

²https://carm.org/seventh-day-adventism/what-does-seventh-day-adventism-teach/

³https://www.spiritlifemag.com/why-seventh-day-adventists-are-a-cult/

⁴https://adventistguide.com/adventist-cult/

Websites last accessed on 19^th May 2025.

What Every Christian Needs to Know About the Antichrist—Before It’s Too Late

 

The term antichristos appears in the Bible only in the Johannine epistles (1 John 2:18, 22; 4:3; 2 John 1:7), but the concept it represents is found more broadly throughout Scripture. The prefix anti denotes opposition—specifically, one who opposes Christ, rather than someone who falsely claims to be Christ. This idea of the ‘antichrist’ can be seen in Old Testament passages such as Daniel 7:7ff and 21ff. In the New Testament, strong opposition to Christ is also described in 2 Thessalonians and the book of Revelation.

When John writes about the antichrist, he does not deny that an evil figure, called the antichrist, will appear at the end of the age. However, he emphasizes that the spirit or attitude of the antichrist is already present in many people (1 John 2:18). John further defines the antichrist as anyone who denies the Father and the Son:

“Who is the liar? It is whoever denies that Jesus is the Christ. Such a person is the antichrist—denying the Father and the Son” (1 John 2:22).

Additionally, John asserts that anyone who refuses to acknowledge the coming of Jesus Christ in the flesh is the antichrist (2 John 1:7).

Although Paul does not use the term antichrist, he refers to a similar figure in 2 Thessalonians 2:3ff, whom he calls “the man of lawlessness.” This figure clearly aligns with John’s antichrist. His defining trait is that he opposes and exalts himself above every so-called god or object of worship (2 Thess. 2:4), even claiming to be God. While he is not Satan himself, his arrival is powered by the activity of Satan (2 Thess. 2:9).

According to Paul, Satan’s ultimate act is not in the past but lies ahead in the future. Evil will one day make its final and greatest assault on good, led by this mysterious figure who derives his power from Satan. He will be the embodiment of Satan’s climactic rebellion against God.

Nevertheless, the outcome is certain: Christ will destroy the “man of lawlessness” (2 Thess. 2:8), defeating Satan’s final challenge.

The book of Revelation also presents imagery associated with the antichrist. At times, the symbolism refers directly to Satan—for example, the 'great red dragon' in Revelation 12:3, explicitly identified as Satan in verse 9. However, the “beast” of Revelation 11:7, though not Satan himself, is closely associated with him, as demonstrated by his actions.

Ways We Glorify God

 

God has created us to reflect His glory (Psalm 29:2). In all that we do, whether building our relationship with God, loving our neighbours, or exercising stewardship over creation, we are called to display God-like qualities such as skill, integrity, and moral virtue. Although our actions are marred by our sinful nature, they can still reflect the excellence of our Creator. While imperfect, they significantly glorify God.

Here are some ways we can glorify God in our daily lives:

·         When our ultimate goal in life is to glorify God (John 8:50).

·         By loving God above all else (Mark 12:30).

·         By loving our neighbours—parents, spouses, children, relatives, friends, and anyone we encounter (Colossians 3:12–14).

·         Through our good deeds toward others (Matthew 5:16; 1 Corinthians 10:31).

·         In our thoughts and words (Colossians 3:2).

·         By praising God with our lips (Psalm 63:3; 86:12).

·         Through our obedience to God and His Word (Malachi 1:6–7; 2:2).

·         By praying in Jesus’ name (John 14:13).

·         By bearing the fruit of the Spirit (John 15:8).

·         By living a holy life (1 Peter 2:9).

·         Through sexual purity [and marriage] (1 Corinthians 6:18–20).

·         By giving generously (2 Corinthians 9:13).

·         Even through our suffering and in death (John 21:19).

·         By sincerely confessing our sins (Joshua 7:19).

·         Through the strengthening of our faith (Romans 4:20; 2 Peter 3:18).

·         By standing up for God’s truth (Jude 3).

·         By being zealous for His name (Revelation 2:2).

·         By remembering God even in our eating and drinking (1 Corinthians 10:31).

·         When we lead others to God (Galatians 4:19).

·         By giving God the glory for all we have accomplished (1 Corinthians 15:10).

·         Through our work (Colossians 3:23).

·         In how we spend our free time (Ephesians 5:15–16).

·         By honouring God with our health (1 Corinthians 6:19–20).

May God bless and keep us always.

The Metaphysics of Glory: The Revelation of God’s Glory in Scripture and Church

 

The term “glory” is generally translated from the Hebrew word kabowd (pronounced kah-BOHD), which conveys the root idea of “heaviness,” and by extension, “weight” or “worthiness” (BibleHub – Heb. 3519). It is often used about humans to describe wealth, splendor, or reputation. For Israel, however, the true source of glory was not her armies but Yahweh Himself (Jeremiah 2:11).

The “glory of God” refers to the manifestation or revelation of God's being, nature, and presence to humanity, often accompanied by physical signs.

In the Old Testament

The glory of Yahweh accompanied HIS people during their exodus from Egypt and was visible in the cloud that led them through the wilderness (Exodus 16:7,10). This same cloud rested on Mount Sinai, where Moses witnessed God’s glory (Exodus 24:15–18). Although no one could see God and live (Exodus 33:20), a partial vision of HIS glory was granted (Exodus 34:5–8).

The glory of Yahweh filled the Tabernacle (Exodus 40:34–35) and was particularly evident during times of sacrifice (Leviticus 9:6,23). Later, it came to dwell in the Temple (1 Kings 8:11; 2 Chronicles 7:1–3).

In the Prophets, the concept of God’s glory is presented both physically, such as in Ezekiel’s vision (Ezekiel 1:28), and more spiritually, as seen in Isaiah’s prophecy (Isaiah 40:4–5; 60:1–3). Isaiah’s vision uniquely combines physical and spiritual aspects (Isaiah 6:1–4).

In the New Testament

The Greek word for glory is doxa, meaning honor, splendor, and majesty. In the New Testament, “glory” refers to the revelation of God's character and presence through the person and work of Jesus Christ, who is described as “the radiance of God’s glory” (Hebrews 1:3).

The glory of God was revealed to the shepherds at Jesus' birth (Luke 2:9,14), and to HIS disciples during HIS earthly ministry (John 1:14). It was first revealed at HIS initial miracle (John 2:11) and later at the Transfiguration (Matthew 17:1–8). In John’s Gospel, Jesus’ "hour of glory" is understood as the moment of HIS sacrificial death (John 7:39; 12:23).

HIS resurrection and ascension are also seen as powerful manifestations of divine glory (Luke 24:26; Acts 3:13). Ultimately, God's glory will be fully revealed at the Second Coming (Mark 8:38; 13:26).

In the Church

The glory of God, revealed in the face of Jesus Christ, is still to be seen and reflected through the Church (2 Corinthians 4:3–6). This is the glory of the New Covenant (2 Corinthians 3:7–11), which believers share now (1 Peter 4:14) and will share in fullness in the life to come (Romans 8:18), especially as they suffer with Christ.

The mission of the Church is to ensure that the world acknowledges God's glory—displayed in HIS works (Acts 4:21), in HIS followers (1 Corinthians 6:20), and most supremely in HIS Son, the Lord of Glory (Romans 16:27; cf. Romans 15:9).