Why do we celebrate Christmas?

Christmas

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.

"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.

Ans.—We read of no such custom with the apostles or the churches in apostolic days. If any keep it really as “unto the Lord,” let him do so. See Rom.14:5,6.

What did it at once imply, however, for men? Has it struck the reader that the first utterance out of heaven to men after the birth of Christ was "Fear not?" (Luke 2:10). Does it not suggest that His advent as a Babe was designed to remove all fear from our hearts, to remove all suspicion from us, to enable us to understand that His disposition towards us after our four thousand years of sin was still friendly, loving, gracious? It is so hard for fallen man to believe anything but the lie that deceived him at the beginning. He cannot accredit the living God against whom he has sinned with any kindly disposition towards him, but supposes Him to be the author of his misfortune, and the vindictive executor of judgment against his sin, only opening His lips to utter wrath against the sinner. To all such ideas does God give the lie in the birth of the Babe. His language therein is one of accessibility to men. The gulf between the holy Creator and the world that has morally strayed from its orbit is so far bridged over from God's side that there suddenly appears in the midst of men One who is God's Son. But He has come, not to repel, but to attract; not to menace, but to woo; not to command, but to accept the lowliest conditions of poverty, dependence, and weakness.

But immediately after we read that these shepherds were sore afraid, we find that the angel says to them, "Fear not." The moment a sense of the presence of God works the true fear of God in the soul, that moment the gospel comes and takes away the fear. Immediately therefore the angel says, "Fear not, for, behold, I bring you good tidings of great joy." Here is the gospel proclaimed for the first time on the plains of Bethlehem. What are the good tidings that are going to produce great joy? Tidings of Christ. That always produces joy sooner or later. I never knew a man yet who was really converted to God who did not get great joy. I have known many a person profess, without getting any joy, but never one who really came to Christ. I remember a young lady saying to me once, "If I came to Christ, wouldn't I get great joy?" "Yes," I said; "I came, and I found great joy; have you come?" "I have been trying to come," was the reply. Ah, that is quite a different thing. The one trying to come, has not really come to Jesus.

First came the message of the angel, and then the praise of the angels. The great joy of the message centred in the fact that it was as Saviour that He had come. They had had the Lawgiver and the prophets, but now had arrived the Saviour, and He was so great an One as Christ the Lord. This good news was for "all the people," — not "all people" as our A.V. has it. For the moment a wider circle than all Israel is not in view. The sign of this marvellous event was one that never could have been anticipated. Men might have expected to see a mighty warrior wrapped in garments of glory and seated on a throne. The sign was a Babe, wrapped in swaddling clothes, lying in a manger. But then the sign indicated the whole manner and spirit of His approach to men at this time.

Still, though there is this comprehensiveness of meaning about the word, we must not miss the fact that it always carries the thought of deliverance from peril; and inasmuch as sin lies at the root of every peril that threatens us, the New Testament very appropriately opens with salvation from sins. This salvation is not merely from the penalty of sins, but from the power of sins, and even from the love of them. The Gospel does not offer an exemption from sin's penalty while leaving us free to continue under the power of sin, or in the enjoyment of sin's temporary pleasures. Were it to do so, it would be no true salvation, for it would just encourage us to continue in sin: which God forbid!

To come to the New Testament, in the four Gospels we get the red line of atonement strongly marked. The time of shadows is over, the fulfilment of prophecy has arrived. The Son of God was seen as a Babe lying in a manger in swaddling clothes. Immediately a messenger from heaven, an angel announced that there was born in the city of David "a SAVIOUR, which is Christ the Lord" (Luke 2:11). Mark "a Saviour"! That was His mission.

The greatest thing that ever happened in Bethlehem was one of the most astounding events in the history of time. The prophecy of Micah 5:2 was fulfilled when Emmanuel (God with us) was born there. It is impossible for the human mind to understand the wonder of the incarnation of the Son of God. The believing and reverent soul accepts the plain but profound statements of Holy Scripture. Reasoning gives way to worship. The Word became flesh (John 1:14). The fulness of the time was come and God sent forth His Son (Gal. 4:4).

Throughout the world numerous places have plaques fixed to houses or walls announcing to any who are interested that great persons, famous or infamous, were born there. See Psalm 87:4-6. Those who have visited the Church of the Nativity in Bethlehem will remember that in the grotto where it is claimed Jesus was born there is a silver star on the marble floor. On the star is the inscription “HIC DE VIRGINE MARIA JESUS CHRISTUS NATUS EST” (Here of the Virgin Mary Jesus Christ was born). However interesting that may be, the intelligent believer in the Lord Jesus bows in worship because the incarnation of the Son of God commenced a series of events which culminated in His atoning death on Golgotha's hill in Jerusalem. David's city, celebrated in song and prose, will always be remembered as the place where Jesus, the Son of David, was born.

It was as easy to worship the mother of God as the mother of the gods. But everywhere drunkenness in honour of the saints, and even in the churches, took the place of drunkenness in honour of demigods, the great Augustine and other fathers being witnesses. Such were festal anniversaries, Christmas having been (and it is still celebrated in heathen countries) the worst of heathen festivals, to celebrate the return of the sun from the winter solstice, without a pretence that Christ was born that day, but as they could not stop the revelry, they put Christ's birth there. Such, in real fact, is the church's celebration of anniversaries and saints' days. This is certain, that the apostle declares that it was a return to heathenism, so that he was afraid his labour was in vain — avowedly turning the great and mighty parts of Christianity, by which God acted on souls, to bring them into blessed and divinely-wrought relationship with Himself, individually and collectively, into certain outward events, or outward facts, and exclusively to their announcement as occurring at particular times. "I am afraid of you."