A depiction of the Nativity with a Christmas tree backdrop
|Also called||Noel, Nativity, Xmas|
|Significance||Traditional birthday of Jesus|
|Date||December 25 (alternatively January 6, 7 or 19)|
|Observances||Church services, gift giving, family and other social gatherings, symbolic decorating|
|Related to||Christmastide, Christmas Eve, Advent, Annunciation, Epiphany, Baptism of the Lord, Yule|
Christmas (Old English: Crīstesmæsse, meaning "Christ's Mass") is an annual commemoration of the birth of Jesus Christ and a widely observed holiday, celebrated generally on December 25 by millions of people around the world. A feast central to the Christian liturgical year, it closes the Advent season and initiates the twelve days of Christmastide. Christmas is a civil holiday in many of the world's nations, is celebrated by an increasing number of non-Christians, and is an integral part of the Christmas and holiday season.
The precise year of Jesus' birth, which some historians place between 7 and 2 BC, is unknown. His birth is mentioned in two of the four canonical gospels. By the early-to-mid 4th century, the Western Christian Church had placed Christmas on December 25, a date later adopted in the East. The date of Christmas may have initially been chosen to correspond with the day exactly nine months after early Christians believed Jesus to have been conceived, and became generally associated with the southern solstice (i.e., the Roman winter solstice), with a sun connection being possible because Christians consider Jesus to be the "Sun of righteousness" prophesied in Malachi 4:2.
The original date of the celebration in Eastern Christianity was January 6, in connection with Epiphany, and that is still the date of the celebration for the Armenian Apostolic Church and in Armenia, where it is a public holiday. As of 2013, there is a difference of 13 days between the modern Gregorian calendar and the older Julian calendar. Those who continue to use the Julian calendar or its equivalents thus celebrate December 25 and January 6, which on the Gregorian calendar translate as January 7 and January 19. For this reason, Ethiopia, Russia, Ukraine, Serbia, the Republic of Macedonia, and the Republic of Moldova celebrate Christmas on what in the Gregorian calendar is January 7, as does the Assyrian Church of the East in Iraq, Iran, Turkey and Syria; the Church of Greece and all Greek Orthodox Churches celebrate Christmas on December 25.
The popular celebratory customs associated in various countries with Christmas have a mix of pre-Christian, Christian, and secular themes and origins. Popular modern customs of the holiday include gift giving, Christmas music and caroling, an exchange of Christmas cards, church celebrations, a special meal, and the display of various Christmas decorations, including Christmas trees, Christmas lights, nativity scenes, garlands, wreaths, mistletoe, and holly. In addition, several closely related and often interchangeable figures, known as Santa Claus, Father Christmas, Saint Nicholas, and Christkind, are associated with bringing gifts to children during the Christmas season and have their own body of traditions and lore. Because gift-giving and many other aspects of the Christmas festival involve heightened economic activity among both Christians and non-Christians, the holiday has become a significant event and a key sales period for retailers and businesses. The economic impact of Christmas is a factor that has grown steadily over the past few centuries in many regions of the world.
"Christmas" is a compound word originating in the term "Christ's Mass". It is derived from the Middle English Cristemasse, which is from Old English Crīstesmæsse, a phrase first recorded in 1038. Crīst (genitive Crīstes) is from Greek Khrīstos (Χριστός), a translation of Hebrew Māšîaḥ (מָשִׁיחַ), "Messiah"; and mæsse is from Latin missa, the celebration of the Eucharist. The form "Christenmas" was also historically used, but is now considered archaic and dialectal; it derives from Middle English Cristenmasse, literally "Christian mass". "Xmas" is an abbreviation of Christmas found particularly in print, based on the initial letter chi (Χ) in Greek Khrīstos (Χριστός), "Christ", though numerous style guides discourage its use; it has precedent in Middle English Χρ̄es masse (where "Χρ̄" is an abbreviation for Χριστός).
In addition to "Christmas", the holiday has been known by various other names throughout its history. The Anglo-Saxons referred to the feast as "midwinter", or, more rarely, as Nātiuiteð (from Latin nātīvitās below). "Nativity", meaning "birth", is from Latin nātīvitās. In Old English, Gēola ("Yule") referred to the period corresponding to January and December; the cognate Old Norse Jól was later the name of a pagan Scandinavian holiday which merged with Christmas around 1000. "Noel" (or "Nowell") entered English in the late 14th century and is from the Old French noël or naël, itself ultimately from the Latin nātālis (diēs), "(day) of birth".
Christmas Day is celebrated as a major festival and public holiday in countries around the world, including many whose populations are mostly non-Christian. In some non-Christian countries, periods of former colonial rule introduced the celebration (e.g. Hong Kong); in others, Christian minorities or foreign cultural influences have led populations to observe the holiday. Countries such as Japan, where Christmas is popular despite there being only a small number of Christians, have adopted many of the secular aspects of Christmas, such as gift-giving, decorations and Christmas trees.
Countries in which Christmas is not a formal public holiday include China, (excepting Hong Kong and Macao), Japan, Saudi Arabia, Algeria, Iran, Morocco, Thailand, Turkey and North Korea. Christmas celebrations around the world can vary markedly in form, reflecting differing cultural and national traditions.
Among countries with a strong Christian tradition, a variety of Christmas celebrations have developed that incorporate regional and local cultures. For Christians, participating in a religious service plays an important part in the recognition of the season. Christmas, along with Easter, is the period of highest annual church attendance.
In Catholic countries, people hold religious processions or parades in the days preceding Christmas. In other countries, secular processions or parades featuring Santa Claus and other seasonal figures are often held. Family reunions and the exchange of gifts are a widespread feature of the season. Gift giving takes place on Christmas Day in most countries. Others practice gift giving on December 6, Saint Nicholas Day, and January 6, Epiphany.
Commemorating Jesus' birth
Christians celebrate the birth of Jesus to the Virgin Mary as a fulfillment of the Old Testament's Messianic prophecy. The Bible contains two accounts which describe the events surrounding Jesus' birth. Depending on one's perspective, these accounts either differ from each other or tell two versions of the same story. These biblical accounts are found in the Gospel of Matthew, namely Matthew 1:18, and the Gospel of Luke, specifically Luke 1:26 and 2:40. According to these accounts, Jesus was born to Mary, assisted by her husband Joseph, in the city of Bethlehem.
According to popular tradition, the birth took place in a stable, surrounded by farm animals. A manger (that is, a feeding trough) is mentioned in Luke 2:7, where it states Mary "wrapped him in swaddling clothes and laid him in a manger, because there was no room for them in the inn" (KJV); and "She wrapped him in cloths and placed him in a manger, because there was no guest room available for them" (NIV). Shepherds from the fields surrounding Bethlehem were told of the birth by an angel, and were the first to see the child. Popular tradition also holds that three kings or wise men (named Melchior, Caspar, and Balthazar) visited the infant Jesus in the manger, though this does not strictly follow the Biblical account. The Gospel of Matthew instead describes a visit by an unspecified number of magi, or astrologers, sometime after Jesus was born while the family was living in a house (Matthew 2:11), who brought gifts of gold, frankincense, and myrrh to the young child Jesus. The visitors were said to be following a mysterious star, commonly known as the Star of Bethlehem, believing it to announce the birth of a king of the Jews. The commemoration of this visit, the Feast of Epiphany celebrated on January 6, is the formal end of the Christmas season in some churches.
Christians celebrate Christmas in various ways. In addition to this day being one of the most important and popular for the attendance of church services, there are other devotions and popular traditions. In some Christian denominations, children re-enact the events of the Nativity with animals to portray the event with more realism or sing carols that reference the event. Some Christians also display a small re-creation of the Nativity, known as a Nativity scene or crèche, in their homes, using figurines to portray the key characters of the event. Prior to Christmas Day, the Eastern Orthodox Church practices the 40-day Nativity Fast in anticipation of the birth of Jesus, while much of Western Christianity celebrates four weeks of Advent. The final preparations for Christmas are made on Christmas Eve, and many families' major observation of Christmas actually falls in the evening of this day.
A long artistic tradition has grown of producing painted depictions of the nativity in art. Nativity scenes are traditionally set in a stable with livestock and include Mary, Joseph, the infant Jesus in the manger, the three wise men, the shepherds and their sheep, the angels, and the Star of Bethlehem.
The practice of putting up special decorations at Christmas has a long history. In the 15th century, it was recorded that in London it was the custom at Christmas for every house and all the parish churches to be "decked with holm, ivy, bays, and whatsoever the season of the year afforded to be green". The heart-shaped leaves of ivy were said to symbolize the coming to earth of Jesus, while holly was seen as protection against pagans and witches, its thorns and red berries held to represent the Crown of Thorns worn by Jesus at the crucifixion and the blood he shed.
Nativity scenes are known from 10th-century Rome. They were popularised by Saint Francis of Asissi from 1223, quickly spreading across Europe. Different types of decorations developed across the Christian world, dependent on local tradition and available resources. The first commercially produced decorations appeared in Germany in the 1860s, inspired by paper chains made by children. In countries where a representation of the Nativity Scene is very popular, people are encouraged to compete and create the most original or realistic ones. Within some families, the pieces used to make the representation are considered a valuable family heirloom.
The traditional colors of Christmas are green and red. White, silver and gold are also popular. Red symbolizes the blood of Jesus, which was shed in his crucifixion, while green symbolizes eternal life, and in particular the evergreen tree, which does not lose its leaves in the winter.
The Christmas tree is considered by some as Christianisation of pagan tradition and ritual surrounding the Winter Solstice, which included the use of evergreen boughs, and an adaptation of pagan tree worship; according to eighth-century biographer Æddi Stephanus, Saint Boniface (634–709), who was a missionary in Germany, took an axe to an oak tree dedicated to Thor and pointed out a fir tree, which he stated was a more fitting object of reverence because it pointed to heaven and it had a triangular shape, which he said was symbolic of the Trinity. The English language phrase "Christmas tree" is first recorded in 1835 and represents an importation from the German language. The modern Christmas tree tradition is believed to have begun in Germany in the 18th century though many argue that Martin Luther began the tradition in the 16th century.
From Germany the custom was introduced to Britain, first via Queen Charlotte, wife of George III, and then more successfully by Prince Albert during the reign of Queen Victoria. By 1841 the Christmas tree had become even more widespread throughout Britain. By the 1870s, people in the United States had adopted the custom of putting up a Christmas tree. Christmas trees may be decorated with lights and ornaments.
Since the 19th century, the poinsettia, a native plant from Mexico, has been associated with Christmas. Other popular holiday plants include holly, mistletoe, red amaryllis, and Christmas cactus. Along with a Christmas tree, the interior of a home may be decorated with these plants, along with garlands and evergreen foliage. The display of Christmas villages has also become a tradition in many homes during this season. The outside of houses may be decorated with lights and sometimes with illuminated sleighs, snowmen, and other Christmas figures.
Other traditional decorations include bells, candles, candy canes, stockings, wreaths, and angels. Both the displaying of wreaths and candles in each window are a more traditional Christmas display. The concentric assortment of leaves, usually from an evergreen, make up Christmas wreaths and are designed to prepare Christians for the Advent season. Candles in each window are meant to demonstrate the fact that Christians believe that Jesus Christ is the ultimate light of the world.
Christmas lights and banners may be hung along streets, music played from speakers, and Christmas trees placed in prominent places. It is common in many parts of the world for town squares and consumer shopping areas to sponsor and display decorations. Rolls of brightly colored paper with secular or religious Christmas motifs are manufactured for the purpose of wrapping gifts. In some countries, Christmas decorations are traditionally taken down on Twelfth Night, the evening of January 5.
Music and carols
The earliest extant specifically Christmas hymns appear in 4th century Rome. Latin hymns such as Veni redemptor gentium, written by Ambrose, Archbishop of Milan, were austere statements of the theological doctrine of the Incarnation in opposition to Arianism. Corde natus ex Parentis (Of the Father's love begotten) by the Spanish poet Prudentius (d. 413) is still sung in some churches today.
In the 9th and 10th centuries, the Christmas "Sequence" or "Prose" was introduced in North European monasteries, developing under Bernard of Clairvaux into a sequence of rhymed stanzas. In the 12th century the Parisian monk Adam of St. Victor began to derive music from popular songs, introducing something closer to the traditional Christmas carol.
By the 13th century, in France, Germany, and particularly, Italy, under the influence of Francis of Asissi, a strong tradition of popular Christmas songs in the native language developed. Christmas carols in English first appear in a 1426 work of John Awdlay, a Shropshire chaplain, who lists twenty-five "caroles of Cristemas", probably sung by groups of wassailers, who went from house to house.
The songs we know specifically as carols were originally communal folk songs sung during celebrations such as "harvest tide" as well as Christmas. It was only later that carols began to be sung in church. Traditionally, carols have often been based on medieval chord patterns, and it is this that gives them their uniquely characteristic musical sound. Some carols like "Personent hodie", "Good King Wenceslas", and "The Holly and the Ivy" can be traced directly back to the Middle Ages. They are among the oldest musical compositions still regularly sung. Adeste Fidelis (O Come all ye faithful) appears in its current form in the mid-18th century, although the words may have originated in the 13th century.
Singing of carols initially suffered a decline in popularity after the Protestant Reformation in northern Europe, although some Reformers, like Martin Luther, wrote carols and encouraged their use in worship. Carols largely survived in rural communities until the revival of interest in popular songs in the 19th century. The 18th century English reformer Charles Wesley understood the importance of music to worship. In addition to setting many psalms to melodies, which were influential in the Great Awakening in the United States, he wrote texts for at least three Christmas carols. The best known was originally entitled "Hark! How All the Welkin Rings", later renamed "Hark! the Herald Angels Sing".
Felix Mendelssohn wrote a melody adapted to fit Wesley's words. In Austria in 1818 Mohr and Gruber made a major addition to the genre when they composed "Silent Night" for the St. Nicholas Church, Oberndorf. William B. Sandys' Christmas Carols Ancient and Modern (1833) contained the first appearance in print of many now-classic English carols, and contributed to the mid-Victorian revival of the festival.
Completely secular Christmas seasonal songs emerged in the late 18th century. "Deck The Halls" dates from 1784, and the American "Jingle Bells" was copyrighted in 1857. In the 19th and 20th century, African American spirituals and songs about Christmas, based in their tradition of spirituals, became more widely known. An increasing number of seasonal holidays songs were commercially produced in the 20th century, including jazz and blues variations. In addition, there was a revival of interest in early music, from groups singing folk music, such as The Revels, to performers of early medieval and classical music.
A special Christmas family meal is traditionally an important part of the holiday's celebration, and the food that is served varies greatly from country to country. Some regions, such as Sicily, have special meals for Christmas Eve, when 12 kinds of fish are served. In the United Kingdom and countries influenced by its traditions, a standard Christmas meal includes turkey or goose, meat, gravy, potatoes, vegetables, sometimes bread and cider. Special desserts are also prepared, such as Christmas pudding, mince pies and fruit cake.
In Poland and other parts of eastern Europe and Scandinavia, fish often is used for the traditional main course, but richer meat such as lamb is increasingly served. In Germany, France and Austria, goose and pork are favored. Beef, ham and chicken in various recipes are popular throughout the world. The Maltese traditionally serve Imbuljuta tal-Qastan, a chocolate and chestnuts beverage, after Midnight Mass and throughout the Christmas season. Slovaks prepare the traditional Christmas bread potica, bûche de Noël in France, panettone in Italy, and elaborate tarts and cakes. The eating of sweets and chocolates has become popular worldwide, and sweeter Christmas delicacies include the German stollen, marzipan cake or candy, and Jamaican rum fruit cake. As one of the few fruits traditionally available to northern countries in winter, oranges have been long associated with special Christmas foods.
Christmas cards are illustrated messages of greeting exchanged between friends and family members during the weeks preceding Christmas Day. The traditional greeting reads "wishing you a Merry Christmas and a Happy New Year", much like that of the first commercial Christmas card, produced by Sir Henry Cole in London in 1843. The custom of sending them has become popular among a wide cross-section of people with the emergence of the modern trend towards exchanging E-cards.
Christmas cards are purchased in considerable quantities, and feature artwork, commercially designed and relevant to the season. The content of the design might relate directly to the Christmas narrative with depictions of the Nativity of Jesus, or Christian symbols such as the Star of Bethlehem, or a white dove which can represent both the Holy Spirit and Peace on Earth. Other Christmas cards are more secular and can depict Christmas traditions, mythical figures such as Santa Claus, objects directly associated with Christmas such as candles, holly and baubles, or a variety of images associated with the season, such as Christmastide activities, snow scenes and the wildlife of the northern winter. There are even humorous cards and genres depicting nostalgic scenes of the past such as crinolined shoppers in idealized 19th century streetscapes.
Some prefer cards with a poem, prayer or Biblical verse; while others distance themselves from religion with an all-inclusive "Season's greetings".
A number of nations have issued commemorative stamps at Christmastide. Postal customers will often use these stamps to mail Christmas cards, and they are popular with philatelists. These stamps are regular postage stamps, unlike Christmas seals, and are valid for postage year-round. They usually go on sale some time between early October and early December, and are printed in considerable quantities.
In 1898 a Canadian stamp was issued to mark the inauguration of the Imperial Penny Postage rate. The stamp features a map of the globe and bears an inscription "XMAS 1898" at the bottom. In 1937, Austria issued two "Christmas greeting stamps" featuring a rose and the signs of the zodiac. In 1939, Brazil issued four semi-postal stamps with designs featuring the three kings and a star of Bethlehem, an angel and child, the Southern Cross and a child, and a mother and child.
The exchanging of gifts is one of the core aspects of the modern Christmas celebration, making it the most profitable time of year for retailers and businesses throughout the world. Gift giving was common in the Roman celebration of Saturnalia, an ancient festival which took place in late December and may have influenced Christmas customs. On Christmas, people exchange gifts based on the tradition associated with St. Nicholas, and the gifts of gold, frankincense and myrrh which were given to the baby Jesus by the Magi.
A number of figures are associated with Christmas and the seasonal giving of gifts. Among these are Father Christmas, also known as Santa Claus (derived from the Dutch for Saint Nicholas), Père Noël, and the Weihnachtsmann; Saint Nicholas or Sinterklaas; the Christkind; Kris Kringle; Joulupukki; Babbo Natale; Saint Basil; and Father Frost.
The best known of these figures today is red-dressed Santa Claus, of diverse origins. The name Santa Claus can be traced back to the Dutch Sinterklaas, which means simply Saint Nicholas. Nicholas was Bishop of Myra, in modern day Turkey, during the 4th century. Among other saintly attributes, he was noted for the care of children, generosity, and the giving of gifts. His feast on December 6 came to be celebrated in many countries with the giving of gifts.
Saint Nicholas traditionally appeared in bishop's attire, accompanied by helpers, inquiring about the behaviour of children during the past year before deciding whether they deserved a gift or not. By the 13th century, Saint Nicholas was well known in the Netherlands, and the practice of gift-giving in his name spread to other parts of central and southern Europe. At the Reformation in 16th–17th century Europe, many Protestants changed the gift bringer to the Christ Child or Christkindl, corrupted in English to Kris Kringle, and the date of giving gifts changed from December 6 to Christmas Eve.
The modern popular image of Santa Claus, however, was created in the United States, and in particular in New York. The transformation was accomplished with the aid of notable contributors including Washington Irving and the German-American cartoonist Thomas Nast (1840–1902). Following the American Revolutionary War, some of the inhabitants of New York City sought out symbols of the city's non-English past. New York had originally been established as the Dutch colonial town of New Amsterdam and the Dutch Sinterklaas tradition was reinvented as Saint Nicholas.
In 1809, the New-York Historical Society convened and retroactively named Sancte Claus the patron saint of Nieuw Amsterdam, the Dutch name for New York City. At his first American appearance in 1810, Santa Claus was drawn in bishops' robes. However as new artists took over, Santa Claus developed more secular attire. Nast drew a new image of "Santa Claus" annually, beginning in 1863. By the 1880s, Nast's Santa had evolved into the robed, fur clad, form we now recognize, perhaps based on the English figure of Father Christmas. The image was standardized by advertisers in the 1920s and continues through the present day: indeed, some have made a career out of portraying Santa Claus, particularly if they are slightly overweight middle aged men with beards and a jolly disposition.
Father Christmas, a jolly, well nourished, bearded man who typified the spirit of good cheer at Christmas, predates the Santa Claus character. He is first recorded in early 17th century England, but was associated with holiday merrymaking and drunkenness rather than the bringing of gifts. In Victorian Britain, his image was remade to match that of Santa. The French Père Noël evolved along similar lines, eventually adopting the Santa image. In Italy, Babbo Natale acts as Santa Claus, while La Befana is the bringer of gifts and arrives on the eve of the Epiphany. It is said that La Befana set out to bring the baby Jesus gifts, but got lost along the way. Now, she brings gifts to all children. In some cultures Santa Claus is accompanied by Knecht Ruprecht, or Black Peter. In other versions, elves make the toys. His wife is referred to as Mrs. Claus.
There has been some opposition to the narrative of the American evolution of Saint Nicholas into the modern Santa. It has been claimed that the Saint Nicholas Society was not founded until 1835, almost half a century after the end of the American War of Independence. Moreover, a study of the "children's books, periodicals and journals" of New Amsterdam by Charles Jones revealed no references to Saint Nicholas or Sinterklaas. However, not all scholars agree with Jones's findings, which he reiterated in a booklength study in 1978; Howard G. Hageman, of New Brunswick Theological Seminary, maintains that the tradition of celebrating Sinterklaas in New York was alive and well from the early settlement of the Hudson Valley on.
Current tradition in several Latin American countries (such as Venezuela and Colombia) holds that while Santa makes the toys, he then gives them to the Baby Jesus, who is the one who actually delivers them to the children's homes, a reconciliation between traditional religious beliefs and the iconography of Santa Claus imported from the United States.
In South Tyrol (Italy), Austria, Czech Republic, Southern Germany, Hungary, Liechtenstein, Slovakia and Switzerland, the Christkind (Ježíšek in Czech, Jézuska in Hungarian and Ježiško in Slovak) brings the presents. Greek children get their presents from Saint Basil on New Year's Eve, the eve of that saint's liturgical feast. The German St. Nikolaus is not identical with the Weihnachtsmann (who is the German version of Santa Claus/Father Christmas). St. Nikolaus wears a bishop's dress and still brings small gifts (usually candies, nuts and fruits) on December 6 and is accompanied by Knecht Ruprecht. Although many parents around the world routinely teach their children about Santa Claus and other gift bringers, some have come to reject this practice, considering it deceptive.
Date of celebration
Irenaeus (c. 130–202) viewed Christ's conception as March 25 in association with the Passion, with the nativity nine months after on December 25. Hippolytus of Rome (170–235) may also have identified December 25 for the birth of Jesus and March 25 for the conception. Sextus Julius Africanus (c.160 – c.240) identified December 25, later to become the most widely accepted date of celebration, as the date Jesus's birth in 221. The precise origin of assigning December 25 to the birth of Jesus is unclear. Various dates were speculated: May 20, April 18 or 19, March 25, January 2, November 17 or 20. When celebration on a particular date began, January 6 prevailed at least in the East; but, except among Armenians (the Armenian Apostolic Church and the Armenian Catholic Church), who continue to celebrate the birth on January 6, December 25 eventually won acceptance everywhere.
The New Testament Gospel of Luke may indirectly give the date as December for the birth of Jesus, with the sixth month of Elizabeth's pregnancy with John the Baptist cited by John Chrysostom (c. 386) as a date for the Annunciation. Tertullian (d. 220) did not mention Christmas as a major feast day in the Church of Roman Africa. In Chronographai, a reference work published in 221, Sextus Julius Africanus suggested that Jesus was conceived on the spring equinox. The equinox was March 25 on the Roman calendar, so this implied a birth in December.
The birth of Jesus was announced in Luke 2:11, "For unto you is born this day in the city of David a Saviour, which is Christ the Lord." Moreover, the belief that God came into the world in the form of man to atone for the sins of humanity is considered to be the primary purpose in celebrating Christmas.
In the early 4th century, the church calendar in Rome contained Christmas on December 25 and other holidays placed on solar dates. According to Hijmans  "It is cosmic symbolism...which inspired the Church leadership in Rome to elect the southern solstice, December 25, as the birthday of Christ, and the northern solstice as that of John the Baptist, supplemented by the equinoxes as their respective dates of conception." Usener and others proposed that the Christians chose this day because it was the Roman feast celebrating the birthday of Sol Invictus. Modern scholar S.E. Hijmans, however, states that "While they were aware that pagans called this day the 'birthday' of Sol Invictus, this did not concern them and it did not play any role in their choice of date for Christmas."
Around the year 386 John Chrysostom delivered a sermon in Antioch in favour of adopting the 25 December celebration also in the East, since, he said, the conception of Jesus (Luke 1:26) had been announced during the sixth month of Elisabeth's pregnancy with John the Baptist (Luke 1:10–13), which he dated from the duties Zacharias performed on the Day of Atonement during the seventh month of the Hebrew calendar Ethanim or Tishri (Lev. 16:29, 1 Kings 8:2) which falls from late September to early October. That shepherds watched the flocks by night in the fields in the winter time is supported by the phrase "frost by night" in Genesis 31:38–40. A special group known as the shepherds of Migdal Eder (Gen. 35:19–21, Micah 4:8) watched the flocks by night year round pastured for Temple Sacrifice near Bethlehem.
In the early 18th century, some scholars proposed alternative explanations. Isaac Newton argued that the date of Christmas, celebrating the birth of him whom Christians consider to be the "Sun of righteousness" prophesied in Malachi 4:2, was selected to correspond with the southern solstice, which the Romans called bruma, celebrated on December 25. In 1743, German Protestant Paul Ernst Jablonski argued Christmas was placed on December 25 to correspond with the Roman solar holiday Dies Natalis Solis Invicti and was therefore a "paganization" that debased the true church. It has been argued that, on the contrary, the Emperor Aurelian, who in 274 instituted the holiday of the Dies Natalis Solis Invicti, did so partly as an attempt to give a pagan significance to a date already important for Christians in Rome. In 1889, Louis Duchesne proposed that the date of Christmas was calculated as nine months after the Annunciation, the traditional date of the conception of Jesus.
Using the Julian calendar and the revised Julian calendar
Eastern Orthodox national churches, including those of Russia, Georgia, Ukraine, Macedonia, Montenegro, Serbia and the Greek Patriarchate of Jerusalem mark feasts using the older Julian calendar. December 25 on the Julian calendar currently corresponds to January 7 on the internationally used Gregorian calendar. However, other Orthodox Christians, such as the churches of Bulgaria, Greece, Romania, Antioch, Alexandria, Albania, Finland and the Orthodox Church in America, among others, began using the Revised Julian calendar in the early 20th century, which corresponds exactly to the Gregorian calendar.
|Church or section||Date||Calendar||Gregorian date||Note|
|Armenian Patriarchate of Jerusalem||January 6||Julian calendar||January 19||Correspondence between Julian January 6 and Gregorian January 19 holds until 2100; in the following century the difference will be one day more.|
|Armenian Apostolic Church and the Armenian Catholic Church||January 6||Gregorian calendar||January 6|
|Eastern Orthodox: Russia, Georgia, Ukraine, Macedonia, Montenegro, Serbia and the Greek Patriarchate of Jerusalem||December 25||Julian calendar||January 7|
|Other Eastern Orthodox Churches, including those of Bulgaria, Greece, Romania, Antioch, Alexandria, Albania, Finland and the Orthodox Church in America||December 25||Revised Julian calendar||December 25||Revised Julian calendar usage started in the early 20th century|
|Coptic Orthodox Church of Alexandria||Koiak 29 (corresponding to Julian December 25 or 26)||Coptic calendar||January 7 or 8||Since the Coptic calendar's leap day is inserted in what the Julian calendar considers September, the following Koiak 29 falls one day later than usual in the Julian and Gregorian calendars|
|Ethiopian Orthodox Tewahedo Church||Tahsas 29 or 28 (corresponding to Julian December 25)||Ethiopian Calendar||January 7||After the Ethiopian insertion of a leap day in what for the Julian calendar is September, Christmas is celebrated on Tahsas 28 in order to maintain the exact interval of 9 30-day months and 5 days of the child's gestation. The Eritrean Orthodox Tewahedo Church uses the same calendar but, like the Coptic Church, does not make this adjustment.|
|Western Christian Church, secular world||December 25||Gregorian calendar||December 25|
The Chronography of 354 AD contains early evidence of the celebration on December 25 of a Christian liturgical feast of the birth of Jesus. This was in Rome, while in Eastern Christianity the birth of Jesus was already celebrated in connection with the Epiphany on January 6. The December 25 celebration was imported into the East later: in Antioch by John Chrysostom towards the end of the 4th century, probably in 388, and in Alexandria only in the following century. Even in the West, the January 6 celebration of the nativity of Jesus seems to have continued until after 380. In 245, Origen of Alexandria, writing about Leviticus 12:1–8, commented that Scripture mentions only sinners as celebrating their birthdays, namely Pharaoh, who then had his chief baker hanged (Genesis 40:20–22), and Herod, who then had John the Baptist beheaded (Mark 6:21–27), and mentions saints as cursing the day of their birth, namely Jeremiah (Jeremiah 20:14–15) and Job (Job 3:1–16). In 303, Arnobius ridiculed the idea of celebrating the birthdays of gods, a passage cited as evidence that Arnobius was unaware of any nativity celebration. Since Christmas does not celebrate Christ's birth "as God" but "as man", this is not evidence against Christmas being a feast at this time. The fact the Donatists of North Africa celebrated Christmas may indicate that the feast was established by the time that church was created in 311.
Many popular customs associated with Christmas developed independently of the commemoration of Jesus' birth, with certain elements having origins in pre-Christian festivals that were celebrated around the winter solstice by pagan populations who were later converted to Christianity. These elements, including the Yule log from Yule and gift giving from Saturnalia, became syncretized into Christmas over the centuries. The prevailing atmosphere of Christmas has also continually evolved since the holiday's inception, ranging from a sometimes raucous, drunken, carnival-like state in the Middle Ages, to a tamer family-oriented and children-centered theme introduced in a 19th-century reformation. Additionally, the celebration of Christmas was banned on more than one occasion within certain Protestant groups, such as the Puritans, due to concerns that it was too pagan or unbiblical.
Dies Natalis Solis Invicti
Dies Natalis Solis Invicti means "the birthday of the unconquered sun."
Some early Christian writers connected the sun to Jesus, who they believed was prophesied in Malachi 4:2 as the "Sun of Righteousness" (Sol Iustitiae). In his work Adversus Haereses, Irenaeus (c. 130–202), who was a hearer of Polycarp, a disciple of John the Apostle, viewed the conception of Jesus as March 25 in association with the Passion, with the birth of Jesus nine months after on December 25. The conception of Jesus, known as the Annunication, became associated with the 'spring equinox' while Christmas was thought to coincide with the 'winter solstice'. A later work by an anonymous author known as De Pasha Computus (243) associated the idea that creation began on 25 March (the first day of the week, Sunday) with the conception or birth of Jesus on 28 March, the day of the creation of the sun (the fourth day of the week, Wednesday). One translation reads: "O the splendid and divine providence of the Lord, that on that day, the very day, on which the sun was made, the 28 March, a Wednesday, Christ should be born. For this reason Malachi the prophet, speaking about him to the people, fittingly said, 'Unto you shall the sun of righteousness arise, and healing is in his wings.'" The deponent verb (nascor), with its inchoative infix (sc), at issue in De Pasha Computus can connote conception or birth, thus the rendering is uncertain with some scholars favoring conception.
In the fourth century, John Chrysostom, who promoted the celebration on 25 December, commented on the connection: "But Our Lord, too, is born in the month of December ... the eight before the calends of January [25 December] ..., But they call it the 'Birthday of the Unconquered'. Who indeed is so unconquered as Our Lord ...? Or, if they say that it is the birthday of the Sun, He is the Sun of Justice."
With regard to a December religious feast of the sun as a god (Sol), as distinct from a solstice feast of the (re)birth of the astronomical sun, some scholars have commented that, "while the winter solstice on or around December 25 was well established in the Roman imperial calendar, there is no evidence that a religious celebration of Sol on that day antedated the celebration of Christmas". "Thomas Talley has shown that, although the Emperor Aurelian's dedication of a temple to the sun god in the Campus Martius (C.E. 274) probably took place on the 'Birthday of the Invincible Sun' on December 25, the cult of the sun in pagan Rome ironically did not celebrate the winter solstice nor any of the other quarter-tense days, as one might expect." The Oxford Companion to Christian Thought remarks on the uncertainty about the order of precedence between the religious celebrations of the Birthday of the Unconquered Sun and of the birthday of Jesus, stating that the hypothesis that 25 December was chosen for celebrating the birth of Jesus on the basis of the belief that his conception occurred on 25 March "potentially establishes 25 December as a Christian festival before Aurelian's decree, which, when promulgated, might have provided for the Christian feast both opportunity and challenge."
A winter festival was the most popular festival of the year in many cultures. Reasons included the fact that less agricultural work needs to be done during the winter, as well as an expectation of better weather as spring approached. Modern Christmas customs include: gift-giving and merrymaking from Roman Saturnalia; greenery, lights, and charity from the Roman New Year; and Yule logs and various foods from Germanic feasts.
Pagan Scandinavia celebrated a winter festival called Yule, held in the late December to early January period. As Northern Europe was the last part to Christianize, its pagan traditions had a major influence on Christmas, especially Koleda, which was incorporated into the Christmas carol. Scandinavians still call Christmas Jul. In English, the word Yule is synonymous with Christmas, a usage first recorded in 900.
The Chronography of 354, an illuminated manuscript compiled in Rome, is an early reference to the date of the nativity as December 25. In the East, early Christians celebrated the birth of Christ as part of Epiphany (January 6), although this festival emphasized celebration of the baptism of Jesus.
Christmas was promoted in the Christian East as part of the revival of Catholicism following the death of the pro-Arian Emperor Valens at the Battle of Adrianople in 378. The feast was introduced to Constantinople in 379, and to Antioch in about 380. The feast disappeared after Gregory of Nazianzus resigned as bishop in 381, although it was reintroduced by John Chrysostom in about 400.
In the Early Middle Ages, Christmas Day was overshadowed by Epiphany, which in western Christianity focused on the visit of the magi. But the medieval calendar was dominated by Christmas-related holidays. The forty days before Christmas became the "forty days of St. Martin" (which began on November 11, the feast of St. Martin of Tours), now known as Advent. In Italy, former Saturnalian traditions were attached to Advent. Around the 12th century, these traditions transferred again to the Twelve Days of Christmas (December 25 – January 5); a time that appears in the liturgical calendars as Christmastide or Twelve Holy Days.
The prominence of Christmas Day increased gradually after Charlemagne was crowned Emperor on Christmas Day in 800. King Edmund the Martyr was anointed on Christmas in 855 and King William I of England was crowned on Christmas Day 1066.
By the High Middle Ages, the holiday had become so prominent that chroniclers routinely noted where various magnates celebrated Christmas. King Richard II of England hosted a Christmas feast in 1377 at which twenty-eight oxen and three hundred sheep were eaten. The Yule boar was a common feature of medieval Christmas feasts. Caroling also became popular, and was originally a group of dancers who sang. The group was composed of a lead singer and a ring of dancers that provided the chorus. Various writers of the time condemned caroling as lewd, indicating that the unruly traditions of Saturnalia and Yule may have continued in this form. "Misrule"—drunkenness, promiscuity, gambling—was also an important aspect of the festival. In England, gifts were exchanged on New Year's Day, and there was special Christmas ale.
Christmas during the Middle Ages was a public festival that incorporated ivy, holly, and other evergreens. Christmas gift-giving during the Middle Ages was usually between people with legal relationships, such as tenant and landlord. The annual indulgence in eating, dancing, singing, sporting, and card playing escalated in England, and by the 17th century the Christmas season featured lavish dinners, elaborate masques and pageants. In 1607, King James I insisted that a play be acted on Christmas night and that the court indulge in games. It was during the Reformation in 16th–17th century Europe that many Protestants changed the gift bringer to the Christ Child or Christkindl, and the date of giving gifts changed from December 6 to Christmas Eve.
Reformation into the 19th century
Following the Protestant Reformation, groups such as the Puritans strongly condemned the celebration of Christmas, considering it a Catholic invention and the "trappings of popery" or the "rags of the Beast." The Catholic Church responded by promoting the festival in a more religiously oriented form. King Charles I of England directed his noblemen and gentry to return to their landed estates in midwinter to keep up their old style Christmas generosity. Following the Parliamentarian victory over Charles I during the English Civil War, England's Puritan rulers banned Christmas in 1647.
Protests followed as pro-Christmas rioting broke out in several cities and for weeks Canterbury was controlled by the rioters, who decorated doorways with holly and shouted royalist slogans. The book, The Vindication of Christmas (London, 1652), argued against the Puritans, and makes note of Old English Christmas traditions, dinner, roast apples on the fire, card playing, dances with "plow-boys" and "maidservants", and carol singing. The Restoration of King Charles II in 1660 ended the ban, but many clergymen still disapproved of Christmas celebration. In Scotland, the Presbyterian Church of Scotland also discouraged the observance of Christmas, and though James VI commanded its celebration in 1618, attendance at church was scant. The Parliament of Scotland officially abolished the observance of Christmas in 1640, claiming that the church had been "purged of all superstitious observation of days". It was not until 1958 that Christmas again became a Scottish public holiday.
In Colonial America, the Puritans of New England shared radical Protestant disapproval of Christmas. Celebration was outlawed in Boston from 1659 to 1681. The ban by the Pilgrims was revoked in 1681 by English governor Sir Edmund Andros, however it was not until the mid-19th century that celebrating Christmas became fashionable in the Boston region.
At the same time, Christian residents of Virginia and New York observed the holiday freely. Pennsylvania German Settlers, pre-eminently the Moravian settlers of Bethlehem, Nazareth and Lititz in Pennsylvania and the Wachovia Settlements in North Carolina, were enthusiastic celebrators of Christmas. The Moravians in Bethlehem had the first Christmas trees in America as well as the first Nativity Scenes. Christmas fell out of favor in the United States after the American Revolution, when it was considered an English custom. George Washington attacked Hessian (German) mercenaries on the day after Christmas during the Battle of Trenton on December 26, 1776, Christmas being much more popular in Germany than in America at this time.
In the early 19th century, writers imagined Tudor Christmas as a time of heartfelt celebration. In 1843, Charles Dickens wrote the novel A Christmas Carol, that helped revive the 'spirit' of Christmas and seasonal merriment. Its instant popularity played a major role in portraying Christmas as a holiday emphasizing family, goodwill, and compassion.
Dickens sought to construct Christmas as a family-centered festival of generosity, in contrast to the community-based and church-centered observations, the observance of which had dwindled during the late 18th century and early 19th century. Superimposing his secular vision of the holiday, Dickens influenced many aspects of Christmas that are celebrated today in Western culture, such as family gatherings, seasonal food and drink, dancing, games, and a festive generosity of spirit. A prominent phrase from the tale, 'Merry Christmas', was popularized following the appearance of the story. This coincided with the appearance of the Oxford Movement and the growth of Anglo-Catholicism, which led a revival in traditional rituals and religious observances.
The term Scrooge became a synonym for miser, with 'Bah! Humbug!' dismissive of the festive spirit. In 1843, the first commercial Christmas card was produced by Sir Henry Cole. The revival of the Christmas Carol began with William B. Sandys Christmas Carols Ancient and Modern (1833), with the first appearance in print of 'The First Noel', 'I Saw Three Ships', 'Hark the Herald Angels Sing' and 'God Rest Ye Merry, Gentlemen', popularized in Dickens' A Christmas Carol.
In Britain, the Christmas tree was introduced in the early 19th century following the personal union with the Kingdom of Hanover, by Charlotte of Mecklenburg-Strelitz, wife of King George III. In 1832, the future Queen Victoria wrote about her delight at having a Christmas tree, hung with lights, ornaments, and presents placed round it. After her marriage to her German cousin Prince Albert, by 1841 the custom became more widespread throughout Britain.
An image of the British royal family with their Christmas tree at Windsor Castle, created a sensation when it was published in the Illustrated London News in 1848. A modified version of this image was published in the United States in 1850. By the 1870s, putting up a Christmas tree had become common in America.
In America, interest in Christmas had been revived in the 1820s by several short stories by Washington Irving which appear in his The Sketch Book of Geoffrey Crayon and "Old Christmas". Irving's stories depicted harmonious warm-hearted English Christmas festivities he experienced while staying in Aston Hall, Birmingham, England, that had largely been abandoned, and he used the tract Vindication of Christmas (1652) of Old English Christmas traditions, that he had transcribed into his journal as a format for his stories.
In 1822, Clement Clarke Moore wrote the poem A Visit From St. Nicholas (popularly known by its first line: Twas the Night Before Christmas). The poem helped popularize the tradition of exchanging gifts, and seasonal Christmas shopping began to assume economic importance. This also started the cultural conflict of the holiday's spiritualism and its commercialism that some see as corrupting the holiday. In her 1850 book "The First Christmas in New England", Harriet Beecher Stowe includes a character who complains that the true meaning of Christmas was lost in a shopping spree.
While the celebration of Christmas was not yet customary in some regions in the U.S., Henry Wadsworth Longfellow detected "a transition state about Christmas here in New England" in 1856. "The old puritan feeling prevents it from being a cheerful, hearty holiday; though every year makes it more so". In Reading, Pennsylvania, a newspaper remarked in 1861, "Even our presbyterian friends who have hitherto steadfastly ignored Christmas – threw open their church doors and assembled in force to celebrate the anniversary of the Savior's birth".
The First Congregational Church of Rockford, Illinois, 'although of genuine Puritan stock', was 'preparing for a grand Christmas jubilee', a news correspondent reported in 1864. By 1860, fourteen states including several from New England had adopted Christmas as a legal holiday. In 1870, Christmas was formally declared a United States Federal holiday, signed into law by President Ulysses S. Grant. Subsequently, in 1875, Louis Prang introduced the Christmas card to Americans. He has been called the "father of the American Christmas card".
Christmas is typically a peak selling season for retailers in many nations around the world. Sales increase dramatically as people purchase gifts, decorations, and supplies to celebrate. In the U.S., the "Christmas shopping season" starts as early as October. In Canada, merchants begin advertising campaigns just before Halloween (October 31), and step up their marketing following Remembrance Day on November 11. In the UK and Ireland, the Christmas shopping season starts from mid November, around the time when high street Christmas lights are turned on. In the United States, it has been calculated that a quarter of all personal spending takes place during the Christmas/holiday shopping season. Figures from the U.S. Census Bureau reveal that expenditure in department stores nationwide rose from $20.8 billion in November 2004 to $31.9 billion in December 2004, an increase of 54 percent. In other sectors, the pre-Christmas increase in spending was even greater, there being a November – December buying surge of 100 percent in bookstores and 170 percent in jewelry stores. In the same year employment in American retail stores rose from 1.6 million to 1.8 million in the two months leading up to Christmas. Industries completely dependent on Christmas include Christmas cards, of which 1.9 billion are sent in the United States each year, and live Christmas Trees, of which 20.8 million were cut in the U.S. in 2002. In the UK in 2010, up to £8 billion was expected to be spent online at Christmas, approximately a quarter of total retail festive sales.
In most Western nations, Christmas Day is the least active day of the year for business and commerce; almost all retail, commercial and institutional businesses are closed, and almost all industries cease activity (more than any other day of the year), whether laws require such or not. In England and Wales, the Christmas Day (Trading) Act 2004 prevents all large shops from trading on Christmas Day. Scotland is currently planning similar legislation. Film studios release many high-budget movies during the holiday season, including Christmas films, fantasy movies or high-tone dramas with high production values to hopes of maximizing the chance of nominations for the Academy Awards.
One economist's analysis calculates that, despite increased overall spending, Christmas is a deadweight loss under orthodox microeconomic theory, because of the effect of gift-giving. This loss is calculated as the difference between what the gift giver spent on the item and what the gift receiver would have paid for the item. It is estimated that in 2001, Christmas resulted in a $4 billion deadweight loss in the U.S. alone. Because of complicating factors, this analysis is sometimes used to discuss possible flaws in current microeconomic theory. Other deadweight losses include the effects of Christmas on the environment and the fact that material gifts are often perceived as white elephants, imposing cost for upkeep and storage and contributing to clutter.
Throughout the holiday's history, Christmas has been the subject of controversy and attacks from various sources. A Puritan led controversy began during the English Interregnum, when England was ruled by a Puritan Parliament. Puritans sought to remove the remaining pagan elements of Christmas. During this brief period, the Puritan led English Parliament banned the celebration of Christmas entirely, considering it "a popish festival with no biblical justification", and a time of wasteful and immoral behavior. In Colonial America, the Puritans outlawed celebration of Christmas in 1659.
Christians and defenders of religious freedom such as the American Center for Law and Justice cite attacks on Christmas (dubbed a "war on Christmas"). One controversy is the occurrence of Christmas trees being renamed Holiday trees. In the United States there has been a tendency to replace the greeting Merry Christmas with Happy Holidays. Groups such as the American Civil Liberties Union have initiated court cases to bar the display of images and other material referring to Christmas from public property, including schools. Such groups argue that government-funded displays of Christmas imagery and traditions violate the First Amendment to the United States Constitution, which prohibits the establishment by Congress of a national religion. In 1984, the U.S. Supreme Court ruled in Lynch vs. Donnelly that a Christmas display (which included a Nativity scene) owned and displayed by the city of Pawtucket, Rhode Island, did not violate the First Amendment.
In November 2009, the Federal appeals court in Philadelphia endorsed a school district's ban on the singing of Christmas carols. The US Supreme Court declined to hear an appeal. In the private sphere also, it has been alleged that any specific mention of the term "Christmas" or its religious aspects was being increasingly censored, avoided, or discouraged by a number of advertisers and retailers. In response, the American Family Association and other groups have organized boycotts of individual retailers.
In the United Kingdom there have been some minor controversies, one of the most famous being the temporary promotion of the Christmas period as Winterval by Birmingham City Council in 1998. Critics attacked the use of the word Winterval as political correctness gone mad, accusing council officials of trying to take the Christ out of Christmas. The council responded to the criticism by stating that Christmas-related words and symbols were prominent in its publicity material. There were also protests in November 2009 when the city council of Dundee promoted its celebrations as the Winter Night Light festival, initially with no specific Christmas references.
References and notes
- Christmas as a Multi-faith Festival—BBC News. Retrieved 2008-09-30.
- "In the U.S., Christmas Not Just for Christians". Gallup, Inc.. 2008-12-24. http://www.gallup.com/poll/113566/us-christmas-not-just-christians.aspx. Retrieved 2012-12-16.
- Several traditions of Eastern Christianity that use the Julian calendar also celebrate on December 25 according to that calendar, which is now January 7 on the Gregorian calendar. Armenian Churches observed the nativity on January 6 even before the Gregorian calendar originated. Most Armenian Christians use the Gregorian calendar, still celebrating Christmas Day on January 6. Some Armenian churches use the Julian calendar, thus celebrating Christmas Day on January 19 on the Gregorian calendar, with January 18 being Christmas Eve.
- Ramzy, John. "The Glorious Feast of Nativity: 7 January? 29 Kiahk? 25 December?". Coptic Orthodox Church Network. http://www.copticchurch.net/topics/coptic_calendar/nativitydate.html. Retrieved 2011-01-17.
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- Some of the historians and Biblical scholars who place the birth of Jesus in the 7–2 BC range include D. A. Carson, Douglas J. Moo and Leon Morris. An Introduction to the New Testament. Grand Rapids, MI: Zondervan Publishing House, 1992, 54, 56
- The year 5 BC corresponds to year 749 AUC used during the Roman Empire.
-  Sourcebook for Sundays, Seasons, and Weekdays 2011: The Almanac for Pastoral Liturgy by Corinna Laughlin, Michael R. Prendergast, Robert C. Rabe, Corinna Laughlin, Jill Maria Murdy, Therese Brown, Mary Patricia Storms, Ann E. Degenhard, Jill Maria Murdy, Ann E. Degenhard, Therese Brown, Robert C. Rabe, Mary Patricia Storms, Michael R. Prendergast – LiturgyTrainingPublications, Mar 26, 2010 – page 29
- The Chronography of 354 AD. Part 12: Commemorations of the Martyrs – The Tertullian Project. 2006. Retrieved 2011-11-24.
- Roll, Susan K., Toward the Origins of Christmas, (Peeters Publishers, 1995), p.133.
- McGowan, Andrew. "How December 25 Became Christmas, Biblical Archaeology Review, Retrieved 2009-12-13". Bib-arch.org. http://www.bib-arch.org/e-features/christmas.asp. Retrieved 2011-02-24.
- Newton, Isaac, Observations on the Prophecies of Daniel, and the Apocalypse of St. John (1733). Ch. XI. A sun connection is possible because Christians consider Jesus to be the "Sun of righteousness" prophesied in Malachi 4:2.
- Robert Laurence Moore (1994). Selling God: American religion in the marketplace of culture. Oxford University Press. p. 205. "When the Catholic Church in the fourth century singled out December 25 as the birth date of Christ, it tried to stamp out the saturnalia common to the solstice season."
- Merriam-Webster's Collegiate Encyclopedia. Merriam Webster. 2000. p. 1211. "Christian missionaries frequently sought to stamp out pagan practices by building churches on the sites of pagan shrines or by associated Christian holidays with pagan rituals (eg. linking -Christmas with the celebration of the winter solstice)."
- "Christmas", Encarta
Roll, Susan K. (1995). Toward the Origins of Christmas. Peeters Publishers. p. 130. http://books.google.ca/books?id=6MXPEMbpjoAC&printsec=frontcover#v=onepage&q&f=false.
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- West's Federal Supplement. West Publishing Company. 1990. "While the Washington and King birthdays are exclusively secular holidays, Christmas has both secular and religious aspects."
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- "Midwinter" in Bosworth & Toller
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- noel Online Etymology Dictionary. Retrieved December 12.
- Geza Vermes, The Nativity: History and Legend, London, Penguin, 2006, p22.; E. P. Sanders, The Historical Figure of Jesus, 1993, p.85.
- Jesus, Interrupted: Revealing The Hidden Contradictions In The Bible (And Why We Don't Know About Them), Harper Collins, 2009, Bart D. Ehrman, P. 19-60
- Larry W. Hurtado (2005-12-15). Lord Jesus Christ: Devotion to Jesus in Earliest Christianity. Wm B. Eerdmans Publishing Co.. ISBN 978-0-8028-3167-5. http://books.google.com/?id=k32wZRMxltUC&pg=PA327&dq=nativity+accounts#v=onepage&q=nativity%20accounts&f=false. Retrieved 2010-12-02. "Yet, as in a number of other matters, in this emphasis Matthew essentially has extended and elaborated an affirmation that is already made in Mark, which opens (1:2–3) with a citation of "Isaiah the prophet" to introduce and frame the ensuing story of Jesus. The Lukan nativity account shows a similar concern and emphasis, even though the author uses different techniques in presenting them."
- JPH. "The Nativity Stories Harmonized". TEKTON. http://www.tektonics.org/af/birthnarr.html. Retrieved 2010-12-02.
- Richard Bruce. "Reconciling the Nativity Stories of Matthew and Luke". http://richleebruce.com/miracle/nativity.html. Retrieved 2010-12-02.
- "Luke 2:1–6". Biblegateway.com. http://www.biblegateway.com/passage/?search=Luke%202:1-16;&version=9;. Retrieved 2011-02-24.
- Matthew 2:2.
- "Matthew 2:1–11". Biblegateway.com. http://www.biblegateway.com/passage/?search=Matthew%202:1-11;&version=9;. Retrieved 2011-02-24.
- Miles, Clement A, Christmas customs and traditions, Courier Dover Publications, 1976, ISBN 0-486-23354-5, p. 272.
- Heller, Ruth, Christmas: Its Carols, Customs & Legends, Alfred Publishing (1985), ISBN 0-7692-4399-1, p. 12.
- Ace Collins (2010-04-01). Stories Behind the Great Traditions of Christmas. Zondervan. ISBN 978-0-310-87388-4. http://books.google.com/?id=mo8vgZoROl8C&pg=PT71&dq=christmas+colors#v=onepage&q=christmas%20colors&f=false. Retrieved 2010-12-02.
- Collins, Ace, Stories Behind the Great Traditions of Christmas, Zondervan, (2003), ISBN 0-310-24880-9 p.47.
- Collins p. 83.
- Hal Siemer, Christmas Magic: The History and Traditions of the Holiday, QuestMagazine.com, 2004-12-02.
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- Fritz Allhoff, Scott C. Lowe (2010). Christmas. John Wiley & Sons. "His biographer, Eddius Stephanus, relates that while Boniface was serving as a missionary near Geismar, Germany, he had enough of the locals' reverence for the old gods. Taking an aze to an oak tree dedicated to Norse god Thor, Boniface chopped the tree down and dared Thor to zap him for it. When nothing happened, Boniface pointed out a young fir tree amid the roots of the oak and explained how this tree was a more fitting object of reverence as it pointed towards the Christian heaven and its triangular shape was reminiscent of the Christian trinity."
- Harper, Douglas, Christ, Online Etymology Dictionary, 2001.
- "The Chronological History of the Christmas Tree". The Christmas Archives. http://www.christmasarchives.com/trees.html. Retrieved 2007-12-18.
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- Shoemaker, Alfred Lewis. (1959) Christmas in Pennsylvania: a folk-cultural study. Edition 40. pp. 52, 53. Stackpole Books 1999. ISBN 0-8117-0328-2.
- "Liturgical Year : Symbolic Lights and Fires of Christmas (Activity)". Catholic Culture. http://www.catholicculture.org/culture/liturgicalyear/activities/view.cfm?id=1173. Retrieved 2011-12-10.
- Murray, Brian. "Christmas lights and community building in America," History Matters, Spring 2006.
- Miles, Clement, Christmas customs and traditions, Courier Dover Publications, 1976, ISBN 0-486-23354-5, p.32
- Miles, pp. 31–37
- Miles, pp. 47–48
- Dudley-Smith, Timothy (1987). A Flame of Love. London: Triangle/SPCK. ISBN 0-281-04300-0.
- Richard Michael Kelly. A Christmas carol p.10. Broadview Press, 2003 ISBN 1-55111-476-3
- Broomfield, Andrea (2007) Food and cooking in Victorian England: a history pp.149–150. Greenwood Publishing Group, 2007
- Muir, Frank (1977) Christmas customs & traditions p.58. Taplinger Pub. Co., 1977
- "Imbuljuta". Schoolnet.gov.mt. http://schoolnet.gov.mt/HelloEurope/activities/recepies/imbuljuta.html. Retrieved 2012-02-03.
- Christmas card sold for record price BBC News. Retrieved 2011-10-28
- The Origin of the American Christmas Myth and Customs – Ball State University. Swartz Jr., BK. Archived version retrieved 2011-10-19.
- Ace Collins (10 April 2012). Stories Behind the Great Traditions of Christmas. Zondervan. p. 17. http://books.google.com/books?id=mo8vgZoROl8C&pg=PT88&dq=giving+gifts+wise+men&hl=en&sa=X&ei=FdGDT_nhC4Orgwfw65XgBw&ved=0CDwQ6AEwADgK#v=onepage&q=giving%20gifts%20wise%20men&f=false. "The legend of St. Nicholas, who became the bishop of Myra in the beginning of the fourth century, is the next link in the Christmas-gift chain. Legend has it that during his life the priest rode across Asia Minor bestowing gifts upon poor children."
- Trexler, Richard (23 May 1997). The Journey of the Magi: Meanings in History of a Christian Story. Princeton University Press. p. 17. http://books.google.com/books?id=YLmhCHtydKMC&pg=PA17&dq=giving+gifts+magi&hl=en&sa=X&ei=v8-DT-C7JofogQfxnO3sBw&ved=0CGkQ6AEwCQ#v=onepage&q=giving%20gifts%20magi&f=false. Retrieved 2012-04-10. "This exchange network of ceremonial welcome was mirrored in a second reciprocity allowing early Christians to imagine their own magi: the phenomenon of giving gifts."
- Ace Collins (10 April 2012). Stories Behind the Great Traditions of Christmas. Zondervan. p. 17. http://books.google.com/books?id=mo8vgZoROl8C&pg=PT88&dq=giving+gifts+wise+men&hl=en&sa=X&ei=FdGDT_nhC4Orgwfw65XgBw&ved=0CDwQ6AEwADgK#v=onepage&q=giving%20gifts%20wise%20men&f=false. "Most people today trace the practice of giving gifts on Christmas Day to the three gifts that the Magi gave to Jesus."
- Forbes, Bruce David, Christmas: a candid history, University of California Press, 2007, ISBN 0-520-25104-0, pp. 68–79.
- Jona Lendering (2008-11-20). "Saint Nicholas, Sinterklaas, Santa Claus". Livius.org. http://www.livius.org/ne-nn/nicholas/nicholas_of_myra3.html#New. Retrieved 2011-02-24.
- John Steele Gordon, The Great Game: The Emergence of Wall Street as a World Power: 1653–2000 (Scribner) 1999.
- Forbes, Bruce David, Christmas: a candid history, pp. 80–81.
- Mikkelson, Barbara and David P., "The Claus That Refreshes", Snopes.com, 2006.
- Win Rosenfeld (December 25, 2007). "America's Next Top Santa". NPR. http://www.npr.org/blogs/bryantpark/2007/12/americas_next_top_santa_1.html. Retrieved 2012-11-22. "...Father Christmas – but this Santa also goes by the name Jonathan Meath...."
- Mary Ann Georgantopoulos (December 25, 2007). "Miracle on Mass. Ave.: City Santa takes suit seriously". Boston Globe. http://www.boston.com/news/local/massachusetts/articles/2007/12/23/miracle_on_mass_ave_city_santa_takes_suit_seriously/. Retrieved 2012-11-22. "...Meath, who is in his first year of being a full-time Santa, makes appearances around Massachusetts at places such as Swing City in Newton...."
- "History of the Society". The Saint Nicholas Society of the City of New York. http://www.saintnicholassociety.org/history.htm. Retrieved 2008-12-05.
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- Charles W. Jones, Saint Nicholas of Myra, Bari, and Manhattan: Biography of a Legend (Chicago: U of Chicago P, 1978).
- Hageman, Howard G. (1979). "Review of Saint Nicholas of Myra, Bari, and Manhattan: Biography of a Legend". Theology Today (Princeton: Princeton Theological Seminary) 36 (3). http://theologytoday.ptsem.edu/oct1979/v36-3-bookreview15.htm. Retrieved 2008-12-05
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- T.C. Schmidt, Hippolytus of Rome: Commentary on Daniel (CreateSpace 2010 ISBN 1453795634) 4 23.3 and Hippolytus of Rome: Commentary on Daniel (Chronicron.net 1st Ed. 2010) 4.23.3.
- Hillerbrand, Hans J. (December 14, 2012). "Christmas". Encyclopædia Britannica. http://www.britannica.com/EBchecked/topic/115686/Christmas. Retrieved 2012-12-16.
- Elesha Coffman, "Why December 25?"
- Watson E. Mills, Roger Aubrey Bullard (editors), Mercer Dictionary of the Bible (Mercer University Press 1990 ISBN 978-0-86554-373-7), p. 142
- Gibson, David J. (October–December 1965).The Date of Christ's Birth. Bible League Quarterly.
- "Christmas, Encyclopædia Britannica Chicago: Encyclopædia Britannica, 2006.
- "Christmas", Encyclopædia Britannica Chicago: Encyclopædia Britannica, 2006.
- Roll, p. 79, 80. Only fragments of Chronographai survive. In one fragment, Africanus referred to "Pege in Bethlehem" and "Lady Pege, Spring-bearer." See "Narrative Narrative of Events Happening in Persia on the Birth of Christ Narrative".
- Bradt, Hale, Astronomy Methods, (2004), p. 69.
Roll p. 87.
- The Liturgical Year. Thomas Nelson. http://books.google.com/books?id=inhMGc5732kC&pg=PT40&dq=date+of+christmas+important&hl=en&ei=7T3GTOWcKMGp8Abk__XkDw&sa=X&oi=book_result&ct=result&resnum=2&ved=0CDUQ6AEwAQ#v=onepage&q=date%20of%20christmas%20important&f=false. Retrieved 2009-04-02. "Christmas is not really about the celebration of a birth date at all. It is about the celebration of a birth. The fact of the date and the fact of the birth are two different things. The calendrical verification of the feast itself is not really that important...What is important to the understanding of a life-changing moment is that it happened, not necessarily where or when it happened. The message is clear: Christmas is not about marking the actual birth date of Jesus. It is about the Incarnation of the One who became like us in all things but sin (Heb. 4:15) and who humbled Himself "to the point of death-even death on a cross" (Phil. 2:8). Christmas is a pinnacle feast, yes, but it is not the beginning of the liturgical year. It is a memorial, a remembrance, of the birth of Jesus, not really a celebration of the day itself. We remember that because the Jesus of history was born, the Resurrection of the Christ of faith could happen."
- "The Christmas Season". CRI / Voice, Institute. http://www.crivoice.org/cyxmas.html. Retrieved 2009-04-02.
- The School Journal, Volume 49. Harvard University. http://books.google.com/books?id=x_kBAAAAYAAJ&pg=PA469&dq=date+of+christmas+unimportant&hl=en&ei=2gTwTPL2EoOnnAfa-pynCg&sa=X&oi=book_result&ct=result&resnum=4&ved=0CD0Q6AEwAw#v=onepage&q=date%20of%20christmas%20unimportant&f=false. Retrieved 2009-04-02. "Throughout the Christian world the 25th of December is celebrated as the birthday of Jesus Christ. There was a time when the churches were not united regarding the date of the joyous event. Many Christians kept their Christmas in April, others in May, and still others at the close of September, till finally December 25 was agreed upon as the most appropriate date. The choice of that day was, of course, wholly arbitrary, for neither the exact date not the period of the year at which the birth of Christ occurred is known. For purposes of commemoration, however, it is unimportant whether the celebration shall fall or not a the precise anniversary of the joyous event."
- Hijmans, S.E., Sol, the sun in the art and religions of Rome, 2009, p. 595. ISBN 978-90-367-3931-3
- Hermann Usener, Das Weihnachtsfest (Part 1 of Religionsgeschichtliche Untersuchungen, Second edition 1911; Verlag von Max Cohen & Sohn, Bonn. (Note that the first edition, 1889, doesn't have the discussion of Natalis Solis Invicti); also Sol Invictus (1905).)
- Cyril Charles Martindale, "Christmas", in The Catholic Encyclopedia. Vol. 3, New York: Robert Appleton Company, 1908 (accessed 2012-12-21)
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- "Bruma", Seasonal Festivals of the Greeks and Romans
Pliny the Elder, Natural History, 18:59
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- Roll, pp. 88–90.
Duchesne, Louis, Les Origines du Culte Chrétien, Paris, 1902, 262 ff.
- Siegbert Uhlig, Encyclopaedia Aethiopica He-N, p. 538
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- Origen, "Levit., Hom. VIII"; Migne P.G., XII, 495.
partially quoted in "Natal Day", The Catholic Encyclopedia, 1911.
- McCracken, George, Arnobius of Sicca, the Case Against the Pagans, Volume 2, p. 83, . "Therefore if this is a fact, how can Jupiter be god if it is agreed that god is everlasting, while the other is represented by you to have a birthday, and frightened by the new experience, to have squalled like an infant."
G. Brunner, "Arnobius eine Zeuge gegen das Weihnachtsfest? " JLW 13 (1936) pp. 178–181.
- Murray, Alexander, "Medieval Christmas", History Today, December 1986, 36 (12), pp. 31 – 39.
- Les Standiford. The Man Who Invented Christmas: How Charles Dickens's A Christmas Carol Rescued His Career and Revived Our Holiday Spirits, Crown, 2008. ISBN 978-0-307-40578-4
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- Eusebius of Caesarea, Ecclesiastical History Book v. Chapter v.
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- Susan K. Roll, Towards the Origin of Christmas (Kok Pharos Publishing 1995 ISBN 90-390-0531-1) p. 82, cf. note 115.
- Adolf von Harnack, Die Chronologie der altchristlichen Litteratur bis Eusebius (J. C. Hinrichs, 1958) II 235, 381–383; Adolf von Harnack, Miszellen zu den pseudocyprianschen Schriften in Texte und Untersuchungen, N.F.V.3 1900, 145f; Eugen Hufmayr, Die Pseudocyprianische Schrift de Pascha Computus (Augusburg, P.J. Pfeiffer, 1896).
- S.E. Hijmans, The Sun in the Art and Religions of Rome (ISBN 978-90-367-3931-3), p. 588
- Adrian Hastings, Alistair Mason, Hugh Pyper (editors), The Oxford Companion to Christian Thought (Oxford University Press 2000 ISBN 978-0-19860024-4), p. 114
- ""Christmas – An Ancient Holiday", The History Channel, 2007.
- Coffman, Elesha. Why December 25? Christian History & Biography, Christianity Today, 2000.
- Simek (2007:379).
- "Koliada". Encyclopediaofukraine.com. http://www.encyclopediaofukraine.com/pages%5CK%5CO%5CKoliadaIT.htm. Retrieved 2012-11-19.
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- This document was prepared privately for a Roman aristocrat. The reference in question states, "VIII kal. ian. natus Christus in Betleem Iudeæ". It is in a section copied from an earlier manuscript produced in 336. This document also contains the earliest known reference to the feast of Sol Invictus.
- Pokhilko, Hieromonk Nicholas, "History of Epiphany"
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- Ronald Hutton Stations of the Sun: The Ritual Year in England. 1996. Oxford: Oxford University Press. ISBN 0-19-285448-8.
- Richard Michael Kelly (ed.) (2003), A Christmas Carol. pp.9,12 Broadview Literary Texts, New York: Broadview Press ISBN 1-55111-476-3
- Robertson Cochrane. Wordplay: origins, meanings, and usage of the English language. p.126 University of Toronto Press, 1996 ISBN 0-8020-7752-8
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- The girlhood of Queen Victoria: a selection from Her Majesty's diaries. p.61. Longmans, Green & co., 1912. University of Wisconsin
- Godey's Lady's Book, 1850. Godey's copied it exactly, except he removed the Queen's crown, and Prince Albert's mustache, to remake the engraving into an American scene.
- Kelly, Richard Michael (ed.) (2003), A Christmas Carol. p.20. Broadview Literary Texts, New York: Broadview Press, ISBN 1-55111-476-3
- Moore's poem transferred the genuine old Dutch traditions celebrated at New Year in New York, including the exchange of gifts, family feasting, and tales of "sinterklass" (a derivation in Dutch from "Saint Nicholas", from whence comes the modern "Santa Claus") to Christmas.The history of Christmas: Christmas history in America, 2006
- usinfo.state.gov "Americans Celebrate Christmas in Diverse Ways" November 26, 2006
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- South Molton and Brook Street Christmas Lights (Tuesday November 16, 2010) View London.co.uk
- Julia Kollewe Monday (November 29, 2010) West End spree worth £250m marks start of Christmas shopping season The Guardian
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- The Battle for Christmas, by Stephen Nissenbaum (1996; New York: Vintage Books, 1997). ISBN 0-679-74038-4
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- There Really Is a Santa Claus: The History of St. Nicholas & Christmas Holiday Traditions, by William J. Federer (December 2002: Amerisearch) ISBN 978-0-9653557-4-2
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- Just say Noel: A History of Christmas from the Nativity to the Nineties, by David Comfort (November 1995: Fireside) ISBN 978-0-684-80057-8
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- Christmas at the Open Directory Project
- Christmas: Its Origin and Associations, by William Francis Dawson, 1902, from Project Gutenberg