*Dating Christ's Birth

Despite the continuing secularization of our society, people remain fascinated and curious about the historical basis for the life of Jesus Christ. This curiosity becomes apparent especially around the traditional holidays of Christmas and Easter, when Jesus is supposed to be "the reason for the season." The Internet provides a wide-open window into the things people are thinking about, and questions about Jesus' birth and death are frequently asked on search engines and answers are posted on social media sites. For instance, a quick inquiry on Google or Bing about the date of Jesus' birth returns literally millions of pages of material.

As the world just experienced, the vast majority of mainstream Christians celebrate Christmas on December 25 or January 6 (Eastern Orthodox), depending on their denominational allegiance. While a minority of these Christians insist that December 25 is the correct date of the Nativity, most people realize that proof for this early winter date is quite scanty, which we will see presently. Even so, very few of them think that the date is significant as long as one is celebrating the advent of the Son of God into the world for the salvation of mankind—and one experiences good cheer with family and friends and receives the expected number of presents under the tree. I know, my cynicism is showing.

In the run-up to Christmas, it is not uncommon for newspapers, magazines, and online news sites to publish articles revealing the errors and inconsistencies in the supposedly Christian holiday. A person would be ignorant indeed if he did not know that erecting Christmas trees, burning yule logs, hanging mistletoe, and putting up twinkling house lights have no biblical foundation, and in fact, hail from paganism. Santa Claus blends the fourth-century Saint Nicolas with old Germanic and Scandinavian traditions that probably have their roots in Odin worship, and his eight reindeer likely derive from Odin's eight-footed horse, Sleipnir. (Rudolph the Red-Nosed Reindeer, the ninth reindeer, was added in 1939, thanks to the poem of that name by Robert L. May written for the Montgomery Ward department store chain.) Santa's modern look comes courtesy of a Coca-Cola advertising campaign in the 1930s.

The more serious-minded publications, however, tend to focus on the date, the place, and the biblical and historical sources of Jesus' birth. In 2012, "Bible History Daily," an online publication of the Biblical Archaeology Society, published "How December 25 Became Christmas," written by Andrew McGowan, Warden and President of Trinity College at the University of Melbourne, Australia. Writing for the general public, McGowan collates the findings of numerous scholars who have looked into the issue, concluding that, frankly, no one can really be sure how Christmas came to fall on December 25.

In typical scholarly fashion, McGowan brushes over the biblical information, mentioning only the detail of the shepherds being out with their flocks at night (Luke 2:8). He snootily dismisses it, writing, "Yet most scholars would urge caution about extracting such a precise but incidental detail from a narrative whose focus is theological rather than calendrical." He quickly hurries on to extra-biblical findings, clearly believing them to be more credible.

In spite of his less-than-comforting dismissal of what the Bible says on the subject, McGowan rounds up the historical facts with rigor. He shows that Christian leaders well into the late-third century did not celebrate Christ's birth, citing the well-known "Early Church Father," Origen: "Origen of Alexandria (c. 165–264) goes so far as to mock Roman celebrations of birth anniversaries, dismissing them as 'pagan' practices—a strong indication that Jesus' birth was not marked with similar festivities at that place and time." Note that Origen lived into the latter half of the third century.

Earlier, around the year 200, Clement of Alexandria had written that Christian teachers had proposed various dates for the Nativity, but December 25 was not among them. In fact, most of them fall in the spring. But by the fourth century, December 25 in the Roman West and January 6 in Egypt and the East had become widely recognized as competing dates for that unique day in Bethlehem. How had the people of that time come to decide on these dates?

McGowan posits two theories—and that is all they are. The first is the one most members of God's church are familiar with: that December 25 is borrowed from Roman paganism, particularly the Saturnalia festival kept in late December. As the author notes in support of the idea, "To top it off, in 274 C.E., the Roman emperor Aurelian established a feast of the birth of Sol Invictus (the Unconquered Sun), on December 25."

While collecting the facts assiduously, he stumbles in interpreting them. Finding no historical proof that the Roman church in the late-third or early-fourth century intentionally syncretized the pagan holiday into Christianity, McGowan fails to see any plausibility in this theory. However, he later contradicts himself: "From the mid-fourth century on, we do find Christians deliberately adapting and Christianizing pagan festivals." For this, he blames Constantine, who "converted" in AD 312. We can only conclude that he is being either naïve or purposely disingenuous about the Roman church's penchant to ignore God's Word in its quest for converts.

The second theory makes a great to-do about the date of Passover (Nisan 14) when Christ died, which at the time was believed to have occurred on March 25, exactly nine months prior to December 25. The ancients apparently considered such symmetry to be divinely ordained. "Thus," McGowan writes:

Jesus was believed to have been conceived and crucified on the same day of the year. Exactly nine months later, Jesus was born, on December 25. . . . Connecting Jesus' conception and death in this way will certainly seem odd to modern readers, but it reflects ancient and medieval understandings of the whole of salvation being bound up together.

Despite this theory being based on supposition and "divine symmetry," McGowan considers it more likely than deliberate syncretism—before the mid-fourth century, of course.

Belief in the general historicity of God's Word would solve his dilemma, but trusting the Bible is rare among critical scholars these days. Our article, "When Was Jesus Born?" uses the biblical details to narrow the possible dates to a two-week period in the early autumn, aligning well with the fall holy days, particularly the Feast of Trumpets. It is far more likely that the divine symmetry would align Christ's birth with God's feasts than with the short days of early winter.

A Telling Juxtaposition

The fourth Thursday in November, the holiday Americans call Thanksgiving Day, is always followed by an unofficial shopping holiday known as "Black Friday." It is also the unofficial beginning of the Christmas shopping season, although we realize with chagrin that, these days, retailers are already advertising in the Christmas theme at Halloween, a month earlier. Like the recent Presidential campaign, candidates for the public's holiday spending are getting out of the gate sooner every year in order to squeeze out the competition.

The term "Black Friday" sounds ominous, and it should. Originally, the name was coined in Philadelphia due to the massive vehicle and pedestrian traffic headaches that the rush to the malls and stores caused. Here in Charlotte, in addition to traffic conditions being broadcast on the radio every ten minutes, the announcers also notify drivers about how full the four major malls' parking lots are: "For those of you headed to Carolina Place this morning, the lots there are currently 90% full. There are no empty spaces at South Park Mall."

Every year, too, we hear news reports of die-hard shoppers camping out in line for the latest and greatest gismo that every child (or more often, adult, who has plans to put it up for sale at an inflated price on eBay) must have. Hundreds of people show up at Wal-Mart or a big box store, each hoping to get his hands on one of the few dozen of this year's Elmo dolls or whiz-bang game systems that the store has stocked for the Big Event Sale. Unless the guy who is first in line is a former college linebacker, he stands about a 75% chance of being pushed aside and/or trampled as the store's doors open for business, usually at some ungodly hour in the morning—or maybe even midnight.

In this year's Black Friday rush to consume, the New York Daily News reports that a Wal-Mart employee on Long Island was trampled and killed by a human stampede. A co-worker stated, "He was bum-rushed by 200 people. They took the doors off the hinges. He was trampled and killed in front of me. They took me down too. . . . I literally had to fight people off my back." While emergency workers tried valiantly to save the 34-year-old man's life, impatient shoppers flowed past them into the store, and only a few stopped or even seemed to notice that a human being's life was draining away. A disgusted onlooker commented on the crowd, "They're savages. It's sad. It's terrible."

To most retailers, the meaning of Black Friday has nothing to do with traffic congestion and everything to do with profits. They hope that this day will see their ledgers' bottom lines turn from red to black, since most of them depend on heavy Christmas sales to tip their books into positive territory. This year-end surge of income is the main reason why stores hawk their Christmas goodies earlier each year, for the earlier they make their profits, the more likely they are to have a banner year. They certainly do not want to have to depend on the Christmas Eve rush—or worse, after-Christmas clearance sales—to post a profit for the year.

From a spiritual point of view, the juxtaposition of Thanksgiving and Black Friday is significant. U.S. Presidents, beginning with its first, George Washington, have set aside this Thursday as a day of national thanksgiving and prayer to God for the wonderful bounty and favor that He has graciously bestowed upon America. Citizens are encouraged to take time to count their blessings and consider how much God has blessed them and this nation throughout its history. Each family or group devours a sumptuous feast that represents the best produce of the land. It is also family time, the one national holiday that brings families together without the burden of expected gifts and manufactured merriment.

Yet, the next day is almost entirely given over to consumerism, a day of unbridled, almost carnivorous acquisition. People prepare and gear up for it as if it were a sports competition: getting up early, putting on their best tennis shoes, donning their comfortable clothes, scheduling the day's stops, assigning certain purchases to various family members, synchronizing their cell phones, and checking the loads of their wallets and purses for the monetary firepower that they will need to win the day. Tempers flare over traffic snarls, and like hungry sharks, drivers circle the parking lots in search empty parking spaces. In the stores, people argue over their places in line and even tussle in the aisles over merchandise.

How soon the gratitude and humility of Thanksgiving disappears! One day we acknowledge the loving kindness of our Creator, and the next we engage in no-hold-barred materialism! It is a telling indication of the spiritual status of the average American.

However, it should come as no surprise. In reality, today's Thanksgiving has almost completely lost its spiritual overtones; it is in most respects another secular holiday. It is a time of near-gluttony and overindulgence, a day of parades sponsored by retail stores and of football games marred by countless commercials. In essence, Thanksgiving has become merely a day of consumption, a benign precursor to Black Friday's commercial consumption. Very few celebrate Thanksgiving in the grateful spirit of Washington's original decree or Abraham Lincoln's Civil War proclamation 74 years later.

The emphasis on consumption tells us that Americans do not want to give thanks but get things. The whole culture has become self-indulgent, and this insatiable desire for more blinds the people to their obligations to God and to each other. Jesus confronted this attitude in the Pharisees' ritualism: "Woe to you, scribes and Pharisees, hypocrites! For you cleanse the outside of the cup and dish, but inside they are full of extortion and self-indulgence" (Matthew 23:25). In other words, they made a show of rectitude and charity, but in truth, they were only interested in the advantages such piety outward would give them. Jesus pronounced woe upon them for this, and He would certainly judge America's profligate greed in the same way.

As Christians—and especially in tough economic times like these—we must live counter to the trends of this society. We need to give thanks to God for everything (I Thessalonians 5:18) and focus on living the give way, the way of outgoing concern, as God does.

At the Father's Right Hand

Down through the centuries since the lifetime of Jesus Christ, despite the Bible's injunction against making images of God, artists have depicted probably every scene from the gospels. However, many of them have chosen to portray one of two vignettes from His life: Jesus as a baby in His mother's arms or as crucified Savior. In each case, they depict Him as needy and powerless—either dependent on His mother or dying or dead.

Much of modern Christianity follows the same dual-themed template in its preaching and worship. Each year we are barraged by the imagery of the baby Jesus in the iconography of the interminable Christmas season. While it is certainly wonderful to realize that God came in the flesh to dwell among men (John 1:14), this world's Christianity and its prolonged emphasis on Christmas tends to "freeze" Him in the position of a cute little baby for all time, ignoring His greater purposes and works.

In addition, the constant refrain, especially of the evangelical set, is "Have you been saved?" Again, their question is undoubtedly sincere, and it is hard to fault their missionary zeal. Yet, it seems that their only goal is to call as many people forward as they can to pray the prayer of salvation, accepting the sacrifice of Jesus Christ on the cross. "Jesus Christ died to save you from your sins" is a true statement—and thank God that He did!—but He did not remain on the cross any more than He stayed in the manger. With those wonderful works accomplished, He has moved on to even better things.

The apostle Paul is eager to point this out in Romans 5:10: "For if when we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life" (emphasis ours). Certainly, the Easter holiday—as paganized as it is with its use of fertility symbols like bunnies and eggs—proclaims the fact that Jesus Christ rose from the dead, but its impact on society and nominal Christians is feeble. About the most that those who call themselves Christians get from it—and even this is only partly true—is that Christ's resurrection opens the way for them to get to heaven and enjoy eternal life. So much for the meek "shall inherit the earth" (Matthew 5:5)!

But notice carefully what Paul writes: "We shall be saved by His life." Most people seem to think that we are saved by His death, but that is a false concept! We are justified by His death; our sins are forgiven and we are proclaimed righteous once covered by the blood of Christ. Our salvation, however, hangs on the fact that Jesus Christ is now alive forever!

Imagine that Jesus, sinless and perfect, had paid for our sins through the sacrifice of Himself in our stead, yet He did not rise from the dead. What would have been the result? We would still have payment for our past sins once we accepted Him as our Savior, but that would be all. There would be no hope of a resurrection, no chance of eternal life, because, in this scenario, Christ never opened the way, never having become "the firstborn among many brethren" (Romans 8:29). He would never have conquered death and never have been crowned with glory and honor to share with other sons and daughters of God (see Hebrews 2:10-16).

Further, had Jesus remained dead in the tomb, never having risen to spiritual life or ascending to heaven to take His place at the Father's right hand (Hebrews 1:2-4; 10:12), mankind would still be cut off from God. We would have no opportunity to enjoy a relationship with the Father. Why? Because the living Jesus Christ is the Mediator between man and God (I Timothy 2:5). The author of Hebrews writes:

But He, because He continues forever, has an unchangeable priesthood. Therefore He is also able to save to the uttermost those who come to God through Him, since He always lives to make intercession for them. For such a High Priest was fitting for us, who is holy, harmless, undefiled, separate from sinners, and has become higher than the heavens. . . . (Hebrews 7:24-26)

Later, he urges us to enter the Father's throne room with boldness and "in full assurance of faith" by Jesus Christ (Hebrews 10:19-22) for the purpose of strengthening our relationship with the Father. Paul explains, "It is Christ who died, and furthermore is also risen, who is even at the right hand of God, who also makes intercession for us" (Romans 8:34).

On the night of His arrest, Jesus tells His disciples, "It is to your advantage that I go away [to the Father]; for if I do not go away, the Helper will not come to you; but if I depart, I will send [it] to you" (John 16:7). Among His many duties, Christ is responsible for dispensing the Holy Spirit to God's people, giving them the power to understand God's will and to put it into practice. Hand in hand with this is His position as "head of the body, the church" (Colossians 1:18; Ephesians 5:23). He directs and controls all the works of the church, raising up servants to further God's purpose and prepare a people as "firstfruits of His creatures" (James 1:18; Revelation 14:4).

As Head of the church and our sinless Savior, He is also the perfect Judge of all men (John 5:27; II Timothy 4:8; I Peter 4:5), and now "the time has come for judgment to begin at the house of God" (I Peter 4:17). In the book of Revelation, Christ writes letters of evaluation to seven churches, representative of all His people down through the ages (Revelation 2-3). These letters are His judgment of the major attitudes of God's people, especially those in the time of the end, for He makes frequent allusions to His return (Revelation 2:5, 16, 25; 3:3, 11, 20).

He begins the body of each letter with the words, "I know your works." Being alive and in power at God's right hand, He is intimately aware of what we are doing. Since He desires greatly that we attain eternal life in His Kingdom, He warns us through these letters to make the changes necessary to please God. His primary job is to bring each of us into the Family of God to share endless years of loving companionship and creativity with Him and His Father. So we will be saved by His life—because He lives, we will be given salvation. Jesus assures us, "My sheep hear My voice, and I know them, and they follow Me. And I give them eternal life, and they shall never perish; neither shall anyone snatch them out of My hand" (John 10:27-28).

Now that is good news!

Born to Rule

Every year as winter begins, millions of sincere Christians eagerly celebrate the birth of Jesus with good will and Christmas cheer, scrumptious dinners and endless parties, eggnog and Yule logs, loads of gifts and lot of carols. On Christmas Eve, as on Easter Sunday, the churches are full, and all seems right with the world. For many, the Christmas season is their favorite time of the year.

However, with all the commercialism infusing this particular holiday, the birth of Jesus has slipped far enough from its place of primacy that many concerned Christians make a point of urging their friends and neighbors to return the worship of Jesus to Christmas. “He’s the Reason for the season!” they argue. “Put Christ back in Christmas!”

A fine sentiment, undoubtedly expressed in all fervency, but it is entirely misguided.

Such a statement is probably shocking to many, but it is true nonetheless because Jesus Christ was never in Christmas. The holiday is an entirely manmade celebration, instituted by Catholic Church fathers—Pope Julius officially sanctioned December 25 as the birthday of Christ in AD 350—to encourage the conversion of pagans to Christianity. It is no coincidence that Christmas coincides with the Roman Saturnalia, the Empire’s winter solstice celebration, because Christmas was instituted to replace the Saturnalia’s pagan rites with more wholesome, Christian ones. This covering-over or blending of non-Christian practices with Christian ones (called “syncretism”) accounts for the many pagan elements that have become indelibly fused with Christmas observance.

The Bible itself is silent on the Christian celebration of Jesus’ birth. One would think that if God the Father wanted His Beloved Son’s birth to be honored, He would have taken special care to ensure that the Good Book contained a directive to do so. But what do we find? Instead, Jesus Himself instructs us to remember—not His birth—but His death (Luke 22:14-20; I Corinthians 11:23-26)! The coming of the Savior into the world is certainly important, but at that point, Jesus was a helpless baby who had as yet done nothing. It was what He did with His life over the next thirty-three years that makes all the difference!

The Bible contains the true account of Jesus’ begettal and birth in the early chapters of Matthew and Luke. These authors’ aims were 1) to give an accurate account of the circumstances, and 2) to reveal certain elements of spiritual significance to their readers. Matthew, a Jew writing mainly to other Jews, weaves his story around specific Old Testament prophecies that were fulfilled in these events. He is trying to show that Jesus Christ is the promised Messiah and heir of David, and thus the true King of Israel. For this reason, his account is interspersed with quotations from the prophets.

Luke, however, was a Gentile writing primarily to other Gentiles, so he is not as interested in fulfillments of prophecy or Jesus’ Jewish roots. He wants his readers to know that Jesus Christ is the Savior of all men and women of every age and condition. In other words, he is intent on revealing Jesus as the universal Christ and Second Adam, through whom came life (see I Corinthians 15:20-22). These two perspectives and objectives go a long way in explaining the differences in their narratives. They are not contradictory but complementary.

This distinction is perhaps best seen in their different genealogies of Jesus. Matthew begins his book with Jesus’ family tree (Matthew 1:1-17) because a person’s heritage was of primary importance to Jews. It is clear that Mattew's list of Jesus’ forefathers is, in fact, His stepfather Joseph’s line of descent, meaning that Matthew is most interested in establishing Jesus’ legal status as “the Son of David, the Son of Abraham” (verse 1). In other words, He has a valid, legal claim to the throne of Israel; He meets the qualifications.

Luke has a very different list (Luke 3:23-38). It is evidently Mary’s genealogy, and thus Jesus’ natural genealogy. In addition, Luke takes the record all the way back to Adam and then to God Himself (verse 38), showing that, not only is Jesus the Son of Man, but He is also the Son of God. Jesus, then, has both a natural and a supernatural right to be mankind’s Savior and Sovereign.

The story of Jesus’ birth we all know well. The angel Gabriel appears to Mary, announcing that God had chosen her to bear His Son (Luke 1:26-38). At some point soon thereafter, she conceives through a miracle from God. When she is found to be pregnant, her betrothed husband Joseph decides to divorce her quietly, but an angel informs him in a dream that what had happened was from God (Matthew 1:18-20). The Child is to be named Jesus, and He would “save His people from their sins” (verse 21).

About the time that the Baby is due, Joseph and Mary travel down to Bethlehem to comply with a Roman census, and there Jesus was born, most likely in the early autumn (Luke 2:1-7; Matthew 2:1). To shepherds in the fields, an angel in great glory announces “good tidings of great joy which will be to all people,” and the shepherds, after seeing Him for themselves (Luke 2:8-16), spread the good news far and wide (verses 17-18). In accordance with the law, Jesus is circumcised on the eighth day (verse 21) and after forty days presented at the Temple along with an offering (verses 22-24). At that time, Simeon and Anna witness to His being the promised Redeemer (verses 25-38).

Sometime after Jesus’ birth, an unknown number of wise men from the East come and worship Him, presenting Him with rich gifts: gold, frankincense, and myrrh (Matthew 2:1-12). These are typically gifts given to royalty, which He was, and signify—among other interpretations—His righteous life, complete sacrifice, and efficacious death. After the wise men leave, His parents are divinely warned to flee to Egypt, which they do (verses 13-15). While they are gone, Herod massacres the children of Bethlehem under two years of age in an attempt to stamp out his rival to the throne (verses 16-18). Returning to Judea after Herod’s death soon thereafter, Joseph, Mary, and Jesus live in Nazareth until He begins His ministry about thirty years later (verses 19-23; Luke 2:39-40; 3:23).

The constant theme that emerges from both accounts of Jesus’ birth is that He was born into this world to save humanity from sin and rule as King of kings. His birth was the inauguration of a life dedicated to the service of God and all mankind.

A Sanitary Christmas

The winter solstice has just passed, beginning the coldest three months of the year, and this means that Christmas is only days away. It used to be that the solstice and Christmas coincided—a remarkable coincidence (wink, wink)—but because of the inexactitude of our calendar, the solstice has crept forward a few days over the past few centuries. If we were to stick around long enough, we could witness Christmas celebrated in springtime! Come to think of it, a hefty percentage of the world's population already celebrates it as the heat of summer arrives—but for reasons altogether different!

Lately, Christmas-keeping Christians have been forced to stand up for Christmas. Atheists, agnostics, and the ACLU-crowd have been clamoring for the removal of religion from Christmas celebrations. They want advertisers to market the season without reference to "Christmas," instead using the innocuous "Holiday" moniker. They want businesses to ditch playing traditional Christmas carols over their in-store audio systems in favor of "winter music"—in other words, to play "Sleigh Bells" instead of "Away in a Manger." Countless courts have weighed in—some on one side, some on the other—concerning Christmas crèches on public property. Christian groups have had to file lawsuits to force school systems to allow their students to sing "Silent Night"—and not some wintry parody—during winter concerts!

This is all extremely ironic—even hilarious at times. Christmas-celebrating Christians rush to the barricades to defend this most sacred holiday from the godless hordes, all the while totally missing the fact that they are defending the indefensible! Where is their authority to keep the day in the first place? Rome? Probably. Jerusalem? Nope. Bethlehem? Hardly. The Bible. Not a chance!

In reality, by its materialism and syncretism, this world's Christianity has helped the modern, secular world sanitize—not Santa-ize—Christmas. This supposedly Christian holiday has been systematically disinfected of its biblical "taint" simply because it is fundamentally unbiblical! Its only scriptural basis is the gospel accounts of the birth of Jesus, and they prove that the traditional Christmas teaching sits on foundation of sand.

The Nativity—a fancy word for "birth"—of Jesus Christ is found in two of the Gospels, Matthew and Luke. Try as one might, a birth date for our Savior cannot be found in either, and in fact, honest, objective scholars and theologians admit that a winter date is perhaps the least likely time. December, as any biblical geographer will attest, is the beginning of the rainy season in Palestine, and shepherds would have stopped leaving their flocks in the fields at night a good month or two before then. Majority opinion places Jesus' birth in the autumn, probably on or near the fall festivals of Trumpets or Tabernacles.

Other aspects of the traditional nativity also fail the test of biblical authenticity. For instance, the Gospels do not say that there were three wise men, nor are their names anywhere recorded in history. In this case, the number three has its source in the number of gifts the wise men gave to Jesus: gold, frankincense, and myrrh. It is certainly possible that He received other gifts from them, but Matthew decided to highlight these particular three for symbolic reasons.

Many of the manger scenes even get details wrong, like the fact that when the wise men showed up, Jesus was no longer a newborn lying in a manger, but as Matthew writes, a "young Child" living in "a house" (Matthew 2:11). Traditional Christmas crèches also tend to combine Luke's account of the shepherds' arrival almost immediately after His birth with the coming of the wise men, which evidently occurred perhaps weeks or months later (see verse 16: Some contend that it could have been as long as two years later!). And, of course, none of the Nativity participants wore halos!

These few scenes are the extent of the Bible's information about Christ's birth. Neither Mark nor John saw fit to add to what Matthew and Luke had already written. Both Mark and John begin their narratives about the time of Jesus' baptism three decades later. Why? In the grand scheme of Jesus' life, His birth is of less importance than His ministry, death, and resurrection. Certainly, it was a wonderful day when God-in-the-flesh appeared among us, but it pales in meaning to what He taught, what He sacrificed for us, and what He now does for us as our living High Priest. Why dwell on His past, helpless infancy when we can rejoice in His present, powerful advocacy?

The Christmas controversy does not hinge on whether it is politically correct to wish someone "Merry Christmas!" but on a factor that is far more significant: truth. Is Christmas true? The biblical facts shout a resounding, "NO!" Then why celebrate a lie? Falsehood is never good, never beneficial, never right. Keeping a false holiday in dedication to Jesus is still a lie. Do we really think He feels honored by a lie, which is sin (check Exodus 20:16 and Revelation 21:8; 22:15)? He receives much more honor when we, instead, keep His commandments (John 14:15; 15:10).

We can only hope that today's swirl over this holiday wakes Christians up—not just to America's eroding Christian values, but to the sad fact that what most assume to be ever-so-Christian is nothing of the sort.

Giving Thanks

The Thanksgiving holiday has crept up on many of us this year. Here in the South, the weather has just turned cool enough to make us wonder if autumn has really arrived. Not only that, Christmas ads began to appear on television and radio just after Halloween, making it seem as if Thanksgiving had been skipped this year. In fact, trying to recall any hullabaloo over Thanksgiving this annum is an arduous task.

Perhaps this suggests that Americans are too busy buying more stuff to be grateful. Why take time out to consider and appreciate all that we have when that time could be better spent getting more? On this end of the year, the holiday calendar—considering only the major holidays—goes from getting candy to giving thanks to getting presents, and which one of these does not look like the others?

Maybe Thanksgiving gets short shrift because its marketing department has not kept up with the times. Halloween has its grinning Jack-O’-Lantern, spooky ghosts, and frightful witches—all in their bright oranges, ghoulish greens, and macabre white on black. It is all quite visually stunning, and participants get mounds of sweets, to the delight of dentists everywhere.

The stars of Christmas, of course—jolly old St. Nick, red-nosed Rudolph, and cute little elves, nicely accented in reds, greens, and pure-as-the-driven-snow whites—are eye-candy, if there ever was such. When the big day arrives, the undersides of living-room conifers are piled high with glistening packages of loot, and revelers spend all of a few minutes ripping and tearing and goggling their gifts. Some even like them.

But Thanksgiving? Front and center are some dour-faced, buckled-down, blunderbuss-toting Puritans and their buckskin-clad sidekicks, the native Indians. Not to mention that no matter how hard an artist tries, it is impossible to make a turkey even remotely cute. And not to belabor the point, but Thanksgiving makes one feel obligated. That smacks of duty, indebtedness, accountability, gratefulness, and recompense, which are all subordinate positions and terribly formal and responsible. We like our holidays to be more uplifting and carefree—and certainly self-indulgent.

As Thanksgiving Day approaches, it is assured that we will see or hear a reporter, microphone in hand, take a quick, man/woman-on-the-street poll, posing the question, “What do you have to be thankful for this year?” We will hear the usual responses: “I am thankful that . . .

. . . I can put food on my table.”

. . . my job is secure.”

. . . I live in the land of the free.”

. . . my student loan is finally paid off.”

. . . I can afford to buy heating oil this year.”

. . . the Michael Jackson trial is over.”

. . . I have lived to see both the Red Sox and the White Sox win a World Series.”

Most of these are wonderful blessings for which to be thankful. Many of us could say the same things. Yet, these are off-the-top-of-the-head, I-really-don’t-have-time-for-this responses. But what would we reply to such a question if we took the time to sit down and ponder what we really appreciate? If we took a deep look at our present circumstances and the state of the world, and imagined what life would be like if this had happened or that had not happened, for what would we give thanks? Whom would we thank?

Being appreciative is fine, but it means very little unless we act on it and actually thank the person who has made a difference in our lives. It is not good enough to feel grateful—all warm and gooey inside. That, in essence, is purely self-serving. One must give thanks for gratitude to be effective. Gratitude is like a present: worthless unless it is given.

The real reason Thanksgiving is not a wildly popular holiday in America is because Americans, frankly, do not want to give Almighty God any credit for their peace, plenty, and power. Why? They realize that acknowledging God’s part in America’s present prosperity or even in their personal lives would make them obligated to Him. They would be obliged to obey Him—and that would spoil all their fun! Instead, year by year, this holiday has turned into Turkey Day and little more.

Christians, more than ever, need to give thanks—and not just on Thanksgiving. Times are becoming tougher, the world is moving faster, and life is seeming more precarious with every passing day. Gratitude helps to lift us above these pessimisms, focusing us on what is good, making us count our blessings, forcing us to remember that we have help. And it reminds us that we do indeed have obligations to meet before God, divinely appointed responsibilities that we dare not shirk. Thus Paul writes, “See then that you walk circumspectly, not as fools but as wise, redeeming the time, because the days are evil . . . giving thanks always for all things to God the Father in the name of our Lord Jesus Christ” (Ephesians 5:15-16, 20).

The Conundrum of Christmas Cheer

"Merry Christmas!"

"Happy holidays!"

Around this time of the year, we hear these greetings and well-wishes frequently in the normal flow of our lives. They are usually accompanied by a warm smile, although the clerk at the mall—her feet killing her from standing at the cash register for hours and her patience frazzled by the hundreds of customers she has assisted already that day—says it with a forced grin. The seasonal cheer is so infectious, says Dickens, that even old Scrooge finally succumbed, overcoming his miserly, bah-humbug ways. Everybody lives happily ever after.

This just emphasizes one of the glaring contradictions of Christmas: All the overdone jollity of the season serves to hide the well-known fact that December is the most depressing time of the year for many people. It is a time that mainstream Christians are supposed to be celebrating a joyous event—the alleged birthday of the Savior, Jesus Christ—yet it leads the year in suicide, depression, and aggravation. Why?

The answer is very simple: The holiday and all its trappings are not godly. This means that its fruits will not be good (see the principle in Matthew 7:15-20 and Galatians 6:7-8). Ergo, the Christmas season is full of angst, frustration, and disappointment, and many people deal poorly with these negative emotions.

What has become the central focus of the Christmas season? Undoubtedly, in our consumer-oriented society, it is the gift-giving and -receiving—Christmas presents, in other words. First, there is little about worshipping Christ in it. Yes, to put a good face on it, many will point to the fact that the Magi presented Jesus with gifts of gold, frankincense, and myrrh, but the Bible says nothing about them presenting each other gifts! In fact, the Bible mentions this kind of "joyous" gift-giving in a totally negative sense: in celebration of the deaths of the Two Witnesses (Revelation 11:10)!

A second justification for mutual gift-giving comes out of Acts 20:35, where Paul quotes Jesus as saying, "It is more blessed to give than to receive." But this is just that—a justification. The common motive for giving gifts is to ensure getting them in return! The better gifts one gives, the better the chance of receiving equally good ones. The principle Jesus taught is to give without expectation of receiving in return (Luke 6:35). Some may give gifts selflessly, but since gift-giving is an expected practice among those who celebrate Christmas, there is certainly an element of obligation in it that causes apprehension.

Third, the commercialization of Christmas has become entirely centered on fulfilling the individual's desires. A cursory viewing of television ads proves this in spades. For instance, a BMW commercial portrays a woman receiving the same old tired gifts from her off-beat relatives, so to forestall her total disappointment, she buys herself a new BMW! One radio advertisement for a diamond store features a woman whining because her husband presented her with a two-carat diamond from one prestigious store, when he could have shopped at a discount store and purchased a stunning, three-carat diamond for the same price. Commercials are always aimed at fulfilling selfish desires—and they always promise disappointment if the desire is not fulfilled.

Finally, we should not forget to mention that all these gifts cost money—and lots of it. This, in turn, creates financial headaches and fears that take months or years to cure. Many people max-out their credit cards during the Christmas shopping season and spend the rest of the year paying them off. Or not. With the average American up to his eyeballs in credit-card debt—to the tune of many thousands of dollars—it is easy to see why so many dread this time of year.

The apostle James puts his finger on the real spirit of this time of the year: "But if you have bitter envy and self-seeking in your hearts, do not boast and lie against the truth. This wisdom does not descend from above, but is earthly, sensual, demonic. For where envy and self-seeking exist, confusion and every evil thing will be there" (James 3:14-16). Christmas is a "lie against the truth." It is not biblical. God never commanded it. December 25 is not Jesus' birthday. He cannot be worshipped through Santa Claus, Christmas trees, Yule logs, mistletoe, and eggnog. So how can we expect anything good to come out of it?

This lie comes not from heaven but from earth, where Satan and his demons toy with human emotions and selfishness to deceive and destroy men and women. This results in people comparing themselves with the Joneses and putting themselves in competition with others to see who has the most. It produces "confusion and every evil thing." No wonder people are so miserable!

This holiday has only the thinnest veneer of cheer. If we peel back that gossamer layer, we find gloom, anxiety, and hopelessness. Does that sound like something God wants us to be involved with?