How should Christians respond to the War on Christmas?

"F. D." You enquire, "Is it right for Christians to avail themselves of 'Good Friday' and 'Christmas-day' for the purpose of meeting together for worship and edification?" There is a great deal to be said on both sides of this question. We should, of course, say, all things being equal, it is well to meet together for worship and edification as often as we can, and well too to avail ourselves of every opportunity of bringing people under the sound of the gospel. Furthermore, there are many who are engaged in business or in manual labour all the week, to whom a meeting on a week-day would be a great boon. All this would make the matter plain enough, were there nothing more to be considered. But then there are many who object to aught that might look like a sanction of Christendom's observance of the above named days, an observance resting wholly, as we know, upon a traditional basis, and having no authority whatever in holy Scripture. Who knows whether December 25 and Good Friday are really the anniversaries of the events which they are said to commemorate? There is not a shadow of authority in Scripture for either the one or the other. It is not that the mere fact of the world's observing these days should lead us to object thereto, for on that ground we should also refuse to observe the Lord's Day; but then we must remember the words of the apostle, "Ye observe days, and months, and times, and years. I am afraid of you, lest I have bestowed upon you labour in vain." If we can avail ourselves of these days, just as we should of any national or local holiday, then by all means let us do so. But, on the other hand, care must be taken not to lend our countenance to superstitious observances resting on a traditional foundation. The careful study of Romans 14 would put the heart into the right attitude touching this question. Whether it be a matter of eating or not eating, observance or non-observance, we are to bear with one another in subjection to the authority of the one Lord. This fine moral principle regulates everything. We have no right to lord it over each other's conscience. For ourselves we must say that we feel only too thankful to attend a meeting for worship, edification, prayer, or gospel testimony, whenever we have an opportunity. But, at the same time, we would desire to respect the conscience of our brethren who feel a difficulty as to Christmas Day and Good Friday.

In Romans 14 the Spirit of God gives us further teaching on the subject of days from another point of view. We have suggested that this chapter referred especially to the Jewish believers who had been brought up to such things; and there are many even Gentiles in our own day who are in a very similar position. They have been brought up to forms and ceremonies, and they have a conscience that they should observe them. We are to bear with these saints, and remember they keep the day as to the Lord. We sometimes hear very bitter things said against those who keep Christmas day. It is true that "Christ was not born in December. The time at which Mary went to visit Elizabeth proves that, if compared with the order of the twenty-four courses of the priests. Zecharias was the eighth course" (J. N. Darby). But there are many dear children of God who esteem this day above other days: not in the spirit of Galatians 4, but in the spirit of Romans 14. To such the Spirit says, "He that regardeth the day regardeth it unto the Lord." Rom. 14:6. And to those who judge and criticise their brethren for this act, the Lord says very plainly, "Who art thou that judgest another man's servant? to his own Master he standeth or falleth. Yea, he shall be holden up: for God is able to make him stand … But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judgment seat of Christ … Let us not therefore judge one another any more; but judge this rather, that no man put a stumbling block or an occasion to fall in his brother's way." Rom. 14:4, 10, 13. It is true that the one who is under the dominion of days and meats is called by the Holy Spirit "weak in the faith." But we are to receive such, and not judge him. (See Rom. 14:1.) And in all these things may we ever remember the words: "Let us therefore follow after the things which make for peace." Rom. 14:19.

Ques.—Will you give your thoughts in Help and Food as to Christmas celebrations—Christmas trees, etc.? Are those things right for Christians?

Ans.—It all depends on the purpose of the heart. Generally speaking, the day is used as a public holiday, for feastings and pleasures in which our blessed Lord Jesus has no place. It were far better in such case that Christ's holy name were not associated with it. On the other hand, a large number do think of Christmas as a celebration of our Saviour's birth, and associate innocent pleasures with it for the children, such as a green tree hung with lights and little presents, often accompanied with suited hymns. Let us not condemn such, though thankful when the joy takes more spiritual forms.

(Vol.41, p.50). Editor's note: earlier contributors to Help and Food were not so equivocal. See the following article, taken from Vol.18, p.341 THE OBSERVANCE OF CHRISTMAS With many the associations of Christmas are suggestive of childhood's joys and of tender reminiscence of scenes of delight in the home circle. In this spirit it is perhaps still observed socially in the family, for the children's sake, by some who are aware that the day itself, in its religious claim and character, has no foundation in Scripture. The question that presents itself therefore is: Can the day be observed innocently in this social way, apart from its false religious character? It is said that the day celebrated as Christmas, was once the day of a wicked heathen, feast called Saturnalia; and the season suggests the winter solstice as the occasion of the feast—the period of daylight being about to increase. The day being handed down as a Christian festival, and its name, “Christ-Mass,” tells the rest. A corrupt church, a corrupt ritualistic sentiment, introducing a novelty among many other novelties, to please—not God, but men. This consideration, of course, is a very serious one, and calls to mind a fertile source of shame and sorrow to the Church: self-will at work—human choice in place of obedience; as among the Galatians, giving occasion for the rebuke, “Ye observe days and months and times and years. I am afraid of you, lest I have be-stowed upon you labor in vain.” Let us consider the serious nature of this departure from simplicity. It is that setting aside God's word which, as an evil principle at work, has wrought confusion and corruption far and wide in the Church's history, as of old it wrought the ruin of Israel. This, then, is the meaning of the day—the establishment of a religious custom, of a sacred day with-out any command from God. If we do this, where shall we stop? There is no stopping place; and the evil result we have referred to in the previous paragraph. What, then, is the obligation of the faithful Christian? Should he not consider the observance of the day as a dishonor to the Lord, being disobedience, and therefore opening the door to further departures and dangers, as we have seen? And as to observing it socially with the children in the home circle, ignoring its origin and ecclesiastical claims, can this be done if we have at heart the things that are Christ's? Can we do it without giving up our character as warriors—leaving to others more faithful than ourselves to fight the Lord's battles and defend the truth? Would it not be a compromise as to the truth, a provision for self indulgence, and a dangerous allowance of the enemy within our borders? The very notice that may be taken of a refusal to observe the day becomes a testimony to the truth, both to people without and to the children at home. And the absence of such testimony tends to perpetuate indifference to an evil which the day represents. The day is enjoyed with zest by the world in common with the Church, and this is a sufficient warning to us. It is one of the wiles of the devil, against which we need to take to ourselves the “whole armor of God.” It is a victory of Satan if he can get our hearts attached to a thing that is unscriptural and worldly in its origin and character. Such an attachment must enfeeble us in the conflict for the enjoyment of our Canaan possessions, and mar the clearness of testimony in the family that should direct the children in the way of reverence for God's word and uncompromising obedience.

On the other hand one could be overly worried or return fire through various kinds of initiatives in order to try to 'fight our corner' in a political way. But the Bible does not ask us to do this. But here are a few ideas how we could and should react:

Harmony in the gatherings is often disturbed through impatience. How often our Lord might have opened His mouth in correction and rebuke, but did not do so! He listened, He endured, He waited patiently on God for the time to speak. For He had come to bring peace, not a sword. This is what we must do, for this is the way to pursue peace.

Then the Apostle speaks of "the gentleness of Christ". Another lovely quality that He ever exhibited in the presence of opposition. Seeking to obey the word of the Lord and maintain the truth we shall soon find that there are those who will oppose and raise questions that lead to strife. But the servant of "the Lord must not strive" but seek to act in the spirit of the Lord and be "gentle to all men, apt to teach, patient". The gentleness of Christ speaks of the manner in which He acted and spoke. How often, with ourselves, even if our motive is right, and the principles we stand for are true, all is spoilt because our manner is lacking in graciousness and gentleness. Let us remember the striking words of the Psalmist, "Thy gentleness has made me great" (Ps. 18:35). Our vehemence may easily degenerate into violence by which we belittle ourselves in the eyes of others; but gentleness will make us great. Violence draws out violence; but gentleness is irresistible. "The fruit of the Spirit … is gentleness."

"But", further, "a bondman of the Lord must not contend [or fight], but be gentle towards all." So the Lord had taught and practised; and the disciple is not above his teacher, but every one that is perfected shall be as his teacher, and must expect, not return, similar ways in word and deed. But are not some so trying as to deserve snubbing, at the least? He ought to be "gentle towards all;" for it is not a question of human disagreeableness, but of presenting Christ duly. It is easy enough to wound or overthrow a man; but what if it grieves the Holy Spirit of God and dishonours Christ? Are we, as we should be, resolved to bear in patience and to win in the irresistible might of meekness?

The Apostle thinks of the envy and malice, the insults and affronts, the bitterness and evil speaking, that believers have to meet. In the presence of those things we have to beware of the natural tendency to answer the flesh by the flesh, to revile when reviled, and to seek to take revenge on an offender. We have neither to assert out rights nor avenge ourselves. All is to be met in "Gentleness" - the spirit of Christ. As the Apostle can say, "Let your gentleness be known of all men" (N.Tn). Gentleness is irresistible, but how can we act in a way so contrary to our natural tendency? Only as we realise that the Lord is our resource. Thus the Apostle can say, "The Lord is near" (N.Tn.). He is near to support us; as the Apostle can say, in another Epistle, when some did him much evil and all deserted him, "Notwithstanding the Lord stood with me" (2 Tim. 4:17). He is near as the One to whom we can commit ourselves when reviled by others (1 Peter 2:23). He is near to act on our behalf in His own time and way, for it is written, "Vengeance is mine; I will repay, saith the Lord" (Rom. 12:9). Realising His presence - that He is near - we can afford to be silent, and "be still," and learn that the Lord is God, a very present help in trouble (Ps. 46:1, 10).

1890 144 It is well known that the truest harmonies grow out of the strongest contrasts. The precepts of scripture are no exception to this rule. The connection is not obvious between a peaceable spirit and the discriminating zeal for God, which was doubtless typified by the salt of the sanctuary. But none the less is there a divine and necessary connection between the two. In short, there is no one-sidedness in scripture. There is a good deal in us. And we are too apt to cross the border-land of spirituality on the one side or the other, and consequently either to be particularly hard on those whose habits of thought, disposition, or training, lead them in a direction aside from our own; or else to think that to differ is a light matter. We are all aggression, or all yieldingness. We are either fain to call down fire from heaven on those who differ from us, or we call them soft names and hint, not obscurely, that after all we should not be so tenacious of doctrine; that Christianity shows itself in the charity that beareth and hopeth all things more than in the energy of the girded loins and burning lamp. In fact, they are just as essential the one as the other, and the blessed Lord in this concise verse links them in a divine harmony. Of course there are times for yielding, as also for bold defence of the truth. Subjection to God can alone teach us when and how. But though zeal be aggressive, it will be dominated by peaceableness; and if the occasion calls for peace pure and simple, it will not be invertebrate; it will be, so to speak, the gentle pressure of the strong hand. n proportion as this precept of the Lord is, by His grace, made good in our own souls, in that measure shall we be like Him Who, as one has said, "when meekness became Him, was meek; when indignation, who could withstand His overwhelming and withering rebuke?" So much for what seems to be the direct teaching of this verse; but does it not also admonish us that we are often needlessly wordy, and consequently pointless, seeing that so much truth is wrapt up in words so few and so simple? Such brevity is of course divine, but may we not follow the Lord in this also? R. Beacon, Jr.

I am sure, dear brother, that as to these evil speeches there is only one thing to be done - to be silent, and bear them, and cast all on God, praying even for those who speak thus. I have been struck with the place that patience has in the christian life, in the New Testament: "Strengthened with all might according to the power of his glory" - what great work is to follow? - "unto all patience and longsuffering with joyfulness:" "Let patience have her perfect work, that ye may be perfect and complete in all the will of God." Because then the will of man himself, his own spirit, has no place in our walk. Often, even in seeking to do good, we do not sufficiently expect God to act, who alone is able to do good. I hope the brethren who have been evil spoken of will have perfect patience, and God will judge their cause. Let them place themselves at the same time before God, humbled on account of all this evil, praying God to bring in the remedy Himself. He will compel you, it may be, to exercise patience; He will exercise it Himself; and in His time (and it is the best) He will appear for the blessing and to the joy of those who have waited for Him. Salute the brethren.