THE PLAIN TRUTH

Christian Feasts and Customs

Where they all came from - History - Traditions

EVEN THE ROMAN CATHOLIC CHURCH DID NOT OBSERVE A CHRIST-MASS UNTIL ABOUT THE MIDDLE OF THE 4TH CENTURY A.D.

CHRISTIAN FEASTS AND CUSTOMS #1 by Francis Weiser [1952] ADVENT HISTORY Origin • The celebration of Christ's nativity on December 25 was introduced as a special feast in Rome about the middle of the fourth century. It quickly spread through the Roman Empire of the West, and by the fifth century was already established in Gaul and Spain. Since it was one of the main feasts of the Christian year, a spiritual preparation soon began to be held. (DID YOU NOTICE IT? RIGHT FROM THE WORD GO, WEISER TELLS YOU THE CELEBRATION OF CHRIST'S BIRTH DID NOT ***START*** UNTIL ABOUT THE MIDDLE OF THE FOURTH CENTURY. FOR HUNDREDS OF YEARS EVEN THE ROMAN CHURCH KNEW NOTHING ABOUT OBSERVING JESUS' BIRTH - Keith Hunt) From the Church in Gaul comes the first news about a definite period prescribed for this preparation. Bishop Perpetuus of Tours (490) issued the regulation that a fast should be held on three days, of every week from the Feast of Saint Martin (November 11) to Christmas.1 The name Advent was not yet used for this preparatory period; it was called Quadragesima Sancti Martini (Forty Days' Fast of Saint Martin's).2 This practice of keeping a penitential season before Christmas spread all through France, Spain, and later also to Germany. The fast, however, was started at different times (September 24, November 1 or 11 or 14, December 1). For Mass texts on the weekdays of Advent the Church in Gaul simply used the Masses of Lent.3 In Rome the celebration of Advent originated considerably later, during the sixth century. There the season comprised only four or five Sundays. Pope Gregory the Great (604) preached a number of homilies on Advent.4 Unlike the Gallic Church, Rome had no established fast (except, of course, in Ember week). Advent in Rome was a festive and joyful time of preparation for the Feast of the Lord's Nativity, without penitential character.5 When, in the eighth century, the Frankish Church accepted the Roman liturgy, the nonpenitential Advent of Rome clashed with the penitential observance of the much longer Gallic Advent. After a few centuries of vacillation there emerged a final structure of Advent celebration which combined features of both traditions. Rome adopted the fast and penitential character from the Gallic observance, while the Roman tradition of a four weeks' Advent and the Roman liturgical texts prevailed over the ancient Gallic custom of a seven or nine weeks' celebration. This compromise was completed in the thirteenth century. From that time, the liturgical observance of Advent has remained practically unchanged.6 Fast • The law of Advent fast was never as strict as that of Lent. It varied widely in different sections, both in content and in time. In most cases people were obliged to fast three days a week and to abstain from certain foods. Bishop Burchard of Worms (1025), for instance, issued the following regulation: "In the Quadragesima before Christmas you must abstain from wine, ale, honey-beer, meats, fats, cheese, and from fat fish."7 According to the penitential practice of those centuries, the faithful were also bound to abstain from weddings, amusements, pleasure travel, and from conjugal relations during the time of fasting.8 (DO YOU SEE WHY PAUL WROTE TO THE COLOSSIANS IN CHAPTER TWO, ABOUT "BEWARE LEST ANY MAN SPOIL YOU THROUGH PHILOSOPHY AND VAIN DECEIT, AFTER THE TRADITION OF MEN, AFTER THE RUDIMNENTS OF THE WORLD AND NOT AFTER CHRIST.....WHEREFORE IF YOU BE DEAD WITH CHRIST FROM THE RUDIMENTS OF THE WORLD....ARE YOU SUBJECT TO ORDINANCES [TOUCH NOT; TASTE NOT; HANDLE NOT] .... AFTER THE ***COMMANDMENTS AND DOCTRINES OF MEN***" - SEE MY FULL INDEPTH STUDY OF COL.2:16 ON THIS WEBSITE - Keith Hunt) This observance of Advent fasting came from the North to Rome at the end of the first millennium. There it was quickly adopted by most monasteries, later also by the authorities of the Church, and finally prescribed for all the faithful. A letter of Pope Innocent III (1216) shows that in his time it already was a traditional part of the Advent celebration in Rome.9 In subsequent centuries the obligation was gradually lessened by papal indults, the fast usually being restricted to two days a week (for example, Friday and Saturday in Italy, Wednesday and Friday in Austria), until the new Code of Canon Law (1918) completely abrogated it and only kept the fast of Ember week and of the Christmas vigil (and, lately, the vigil fast of the Immaculate Conception, December 7). Oriental Churches • The Eastern Churches do not keep a liturgical season in preparation for Christmas, but they observe a fast. In the Byzantine Rite this fast has been customary from the eighth century. It begins on November 15 and lasts till Christmas. Its name is "Quadragesima of Saint Philip" (Tessaran-ihemeron Philippou) because it starts on the day after the Feast of the Apostle Philip. The Syrians of the Antiochene Rite also have a fast of forty days before Christmas, but the Catholic Syrians keep it, by papal indult, only for the last nine days before the Nativity. The Armenians now celebrate a fast of three weeks (instead of the original seven weeks), at the beginning, in the middle, and at the end of Advent. (Their Advent starts at the middle of November and runs until Epiphany.) The Copts, too, observe a fast, which is very strict, from November 24 (in upper Egypt) or from December 9 (in lower Egypt) until the Feast of the Nativity (which they celebrate on Epiphany). The Syro-Chaldeans begin their "Fast of the Nativity" or "Fast of the Annunciation" at the middle of November or, in some dioceses, on the Sunday nearest to December l.10 (REMEMBER WEISER WAS WRITING THIS IN 1952; WHO KNOWS TODAY WHAT THE CHURCH OF ROME IN DIFFERENT PARTS OF THE WORLD OBSERVE - Keith Hunt) LITURGY Seasonal Character • The liturgy of Advent is wanting in that harmony and unity which characterize the other seasons of the ecclesiastical year. Its features present a somewhat confused and unfinished aspect. Three factors are responsible for this. First, Gregory the Great, who had shaped the basic structure of the Roman Advent with the sure hand of an inspired leader, did not fill out the details himself.11 Second, the original form of the Roman celebration was mixed and molded with the Gallic features into a "unit" that contained two somewhat opposite trends of thought (a season of joy and, at the same time, a season of penance). Finally, after the combination was made, no master appeared who could have shaped these elements into a celebration of unified harmony. Instead, the structure was prevented from further growth and development and preserved without change through the past centuries up to the present.12 Thus, to give but a few examples, Advent has no ferial Masses, as Lent has, but on "free" days the Sunday Mass is repeated. It has no preface of its own, but must continue (on Sundays) the preface of the Holy Trinity, which does not actually fit the season. (Lent, on the other hand, has two fitting seasonal prefaces.) In Advent the liturgy of the season must bow on most days to feasts of saints, while in Lent only March 19 and 25 take obligatory precedence. The orations in Advent express vari- ous trends and perspectives. Some of them speak of the coming of the Saviour at His birth, others of His coming at the end of time, and others again of a coming into the hearts of the faithful. Similarly, some lessons and Gospels clearly reveal the purpose of joyful preparation for Christmas, while others treat of the end of the world and the second coming of the Lord, not in the apostolic sense of jubilant expectation, but with the note of salutary fear and admonition to penance. In the Masses of the season (Sundays) the Gloria is omitted, and so is the Te Deum in the Divine Office; but the Alleluia is retained, and the third Sunday (Gaudete) bears a special character of joy.13 Joy and Penance • In Rome, for almost a thousand years Advent was celebrated as a season of joyous preparation for the Feast of the Lord's Nativity.14 The Gospel of the first Sunday in Advent (Luke 21:25-33), speaking of the end of the world, did not pertain to the original liturgy of Advent. Gregory the Great used it on a certain occasion when, at the end of November, a great storm had devastated Rome and killed many people. (Its descriptions read like modern reports of a hurricane.)16 The pope wanted to console the people and explain to them the meaning of such natural catastrophes, hence he took the Gospel text that begins "And there will be signs in the sun and moon and stars, and upon earth distress of nations." After the reading of this Gospel, he preached a homily on it. Now the fact that the pope had used this particular passage on a Sunday around the beginning of December was duly noted in the manual of the Roman Church. In later times it was mistakenly assumed that Gregory had intended it as a regular Advent text, and thus it appeared in the Roman Missal as Gospel of an Advent Mass.16 As late as the beginning of the twelfth century the liturgical books of St. Peter's in Rome show the use of festive vestments, of the Gloria in the Mass and the Te Deum in the Divine Office for Advent. By the middle of the same century, however, the Frankish influence had caused the Roman authorities to make the change from a season of joy to one of penance: Gloria and Te Deum were dropped, and Advent soon acquired the traditional marks of a season of penance, similar to Lent. The color of liturgical vestments then was black (later changed to purple), the dalmatic (deacon's vestment) was prohibited because it represented a "gown of joy," celebration of weddings and organ playing in church were forbidden, and various penitential features were introduced into the Divine Office. In some places the sacred images were even veiled with purple cloth as they were in Lent.17 On the other hand, all these changes toward a penitential aspect remained more or less on the surface, for its innermost liturgical character distinguishes Advent very sharply from Lent. The texts of the Roman Missal, despite occasional motives of fear, penance, and trembling (which had been added from the Frankish liturgy), kept its basic note of joyful expectation of Christ's birth. Thus the liturgists, from the twelfth century on, have found no simple unity in the celebration of Advent, but have had to explain its character by a diversity of purposes. William Duranti (1296), Archbishop of Ravenna, one of the first to analyze the liturgical significance of Advent, expressed it in a formula which since then has been repeated in many books: Advent is partly a time of joy (in expectation of the Saviour's nativity) and partly a season of mourning and penance (in expectation of the judgment on the Last Day).18 Significance • The name Advent (Coming) originally was used for the coming of Christ in His birth and was thus applied to Christmas only. After the sixth century various preachers and writers expanded its meaning to include the whole preparatory season, in the sense in which the word is now used. In the twelfth century it came to be interpreted as representing a two or threefold "Advent" of Christ: His past coming, in Bethlehem; His future coming, at the end of time; and His present coming, through grace in the hearts of men.19 The present penitential character of Advent, although not consonant with the original celebration in Rome, still usefully fits the purpose of the season. By a spirit of humble penance and contrition we should prepare ourselves for a worthy and fruitful celebration of the great Feast of the Nativity. This penance is not as harsh as that of Lent — there is no prescribed fast — and the joyful note of the season helps people to perform penitential exercises in a mood of happy spiritual toil, to "make ready the way of the Lord" (Matthew 3:3).20 The Second Coming • There actually is a season of the year in which the Church draws our minds and hearts to the second coming of Christ. This season extends over the end of the ecclesiastical year through Advent and up to Epiphany. After having celebrated the events of the Lord's life on earth, His birth, Passion, resurrection, and ascension, and also the descent of the Holy Spirit and the life of Christ in His Mystical Body, the Church finally puts before our eyes a magnificent vision of eternal glory and reward: in the Lord Himself (Feast of Christ, the King), in His members who have already passed from this world (All Saints and All Souls), and in the events at the end of time when the remaining elect will be gathered into their glory (Gospel of the twenty-fourth Sunday after Pentecost; Matthew 24:15-35).21 Thus the ecclesiastical year, like a majestic symphony, ends on the powerful and triumphant strains of a final victory, not yet obtained by all, but assured and certain for those who remain "faithful unto death" (Apocalypse 2, 10). Then follows, in Advent, the thought of our own spiritual preparation for this glorious coming of the Lord at the end of time, and the humble security of our hope that His last coming will be consoling and joyful, just as His coming and His manifestation was in the first Christmas and the first Epiphany at Bethlehem. (YES NOTICE IT: THE ROMAN CATHOLIC CHURCH TEACHES THE ***SECOND COMING OF CHRIST*** SOMETHING MOST RELIGIOUS PEOPLE DO NOT REALIZE; THE ROMAN CATHOLIC CHURCH ITSELF DOES NOT GIVE IT GREAT MENTION PER SE IN ITS DAY TO DAY WORKINGS AND CHURCH SERVICES - Keith Hunt) FOLKLORE The Advent Wreath • The Advent wreath originated a few hundred years ago among the Lutherans of eastern Germany.22 It probably was suggested by one of the many light symbols which were used in folklore at the end of November and beginning of December. At that season of the year our pre-Christian forefathers began to celebrate the month of Yule (December) with the burning of lights and fires.23 The Christians in medieval times kept many of these light and fire symbols alive as popular traditions of ancient folklore. In the sixteenth century the custom started of using such lights as a religious symbol of Advent in the houses of the faithful. This practice quickly spread among the Protestants of eastern Germany and was soon accepted by Protestants and Catholics in other parts of the country.24 Recently it has not only found its way to America, but has been spreading so rapidly that it is already a cherished custom in many homes. (MORE CUSTOMS FROM THE PAGANS ADOPTED INTO CHRISTIANITY - Keith Hunt). The Advent wreath is exactly what the word implies, a wreath of evergreens (yew or fir or laurel), made in various sizes. It is either suspended from the ceiling or placed on a table, usually in front of the family shrine. Fastened to the wreath are four candles standing upright, at equal distances. These candles represent the four weeks of Advent.25 Daily at a certain time (usually in the evening), the family gathers for a short religious exercise. Every Sunday of Advent one more candle is lit, until all four candles shed their cheerful light to announce the approaching birthday of the Lord. All other lights are extinguished in the room, and only the gentle glow of the live candles illuminates the darkness. After some prayers, which are recited for the grace of a good and holy preparation for Christmas, the family sings one of the traditional Advent hymns or a song in honor of Mary. The traditional symbolism of the Advent wreath reminds the faithful of the Old Testament, when humanity was "sitting in darkness and in the shadow of death" (Luke 2:79); when the prophets, illumined by God, announced the Redeemer; and when the hearts of men glowed with the desire for the Messiah. The wreath — an ancient symbol of victory and glory — symbolizes the "fulfillment of time" in the coming of Christ and the glory of His birth. (THE WREATH - AGAIN FROM THE PAGANS OF LONG AGO - Keith Hunt) In some sections of Europe it is customary for persons with the name of John or Joan to have the first right to light the candles on Advent wreath and Christmas tree, because John the Evangelist starts his Gospel by calling Christ the "Light of the World," and John the Baptist was the first one to see the light of divinity shining about the Lord at His baptism in the Jordan.28 (IT'S NOT HARD TO ADAPT PAGAN CUSTOMS TO THE BIBLE IF ONE IS REALLY WANTING TO DO SO; AS SOME PEOPLE SAY "YOU CAN MAKE THE BIBLE SAY ANYTHING YOU WANT IT TO SAY" - YOU CAN IF YOU TAKE VERSES OUT OF CONTEXT AND WANT TO FIND THIS OR THAT TO FIT IN WITH PAGAN CUSTOMS YOU WANT TO ADOPT INTO THE CHURCH - Keith Hunt) Children's Letters • This is an ancient Advent custom, widespread in Europe, Canada, and South America. When the children go to bed on the eve of St. Nicholas's Day (December 5), they put upon the window sills little notes which they have written or dictated, addressed to the Child Jesus. These letters, containing lists of desired Christmas presents, are supposed to be taken to heaven by Saint Nicholas or by angels. In South America the children write their notes to the "little Jesus" during the days from December 16 to 24 and put them in front of the crib, whence, they believe, angels take them to Heaven during the night. Preparing the Manger • This custom originated in France but spread to many other countries. It is the practice of having children prepare a soft bedding in the manger by using little wisps of straw as tokens of prayers and good works. Every night the child is allowed to put in the crib one token for each act of devotion or virtue performed. Thus the Christ Child, coming on Christmas Day, finds an ample supply of tender straw to keep Him warm and to soften the hardness of the manger's boards. Advent Calendars • Originating in Germany Has of late been spreading widely in other countries. A colored scene of the "Christmas House" printed on a large piece of cardboard is put up at the beginning of December. Every day one "window" of the house is opened by the children, revealing a picture or symbol that points toward the coming Feast of Christmas. Finally, on December 24, the "door" is opened, showing the Nativity scene. These calendars are a useful means of keeping the children's minds pleasantly occupied with the expectation of Christmas and with the spiritual task of preparing their souls for the feast. Novena * In Central and South America, the nine days before Christmas are devoted to a popular novena in honor of the Holy Child (La Novena del Nino). In the decorated church, the crib is ready, set up for Christmas; the only figure missing is that of the Child, since the manger is always kept empty until Holy Night. The novena service consists of prayers and carol singing accompanied by popular instruments of the castanet type. After the novena service, the children roam through the streets of the cities and towns, throwing firecrackers and rockets, expressing their delight over the approach of Christmas.27 In central Europe the nine days before Christmas are kept in many places as a festive season. Since most of the religious observances were held after dark or before sunrise, people began to call this season the "Golden Nights." In the Alpine sections it is the custom to take a picture of the Blessed Virgin from house to house on these nine evenings (Carrying the Virgin). Every night the family and servants gather before the image, which stands on a table between flowers and burning candles. There they pray and sing hymns in honor of Mary the Expectant Mother. After the devotion, the picture is carried by a young man to a neighboring farm. The whole family, with torches and lanterns, accompanies the image, which is devoutly received and welcomed by its new hosts in front of their house.28 Meanwhile, schoolboys carry a statue of Saint Joseph every night to one of their homes. Kneeling before it, they say prayers in honor of the saint. On the first night, only the boy who carried the statue and the one to whose home it was brought perform this devotion. The following nights, as the statue is taken from house to house, the number of boys increases, since all youngsters who had it in their home previously take part in the devotion. On the evening of December 24 all nine of them, accompanied by nine schoolgirls dressed in white, take the image in procession through the town to the church, where they put it up at the Christmas crib. This custom is called Joseph-stragen (Carrying Saint Joseph).29 Advent Plays • A type of Advent play is the German Herbergsuchen (Search for an Inn). It is a dramatic rendition of the Holy Family's fruitless efforts to find a shelter in Bethlehem. Joseph and Mary, tired and weary, knock at door after door, humbly asking for a place to stay. Realizing that they are poor, the owners refuse their request with harsh words, until they finally decide to seek shelter in a stable.30 Usually the whole performance is sung, and often it is followed by a "happy ending" showing a tableau of the cave with the Nativity scene. There are scores of different versions, depending on the various songs and sketches provided in the text. A similar custom is the Spanish Posada (the Inn), traditional in South American countries, especially Mexico. On an evening between December 16 and 24, several neighboring families gather in one house, where they prepare a shrine, and beside it a crib with all its traditional figures, but the manger is empty. After a procession through the house, pictures of Joseph and Mary are put on the shrine, venerated with prayer and incense, and all present are blessed by a priest. The religious part of the Posada is followed by a gay party for the adults, while the children are entertained with the Pinata. This is a fragile clay jar, suspended from the ceiling and filled with candy. The children, blindfolded, try to break the jar with a stick so the contents will spill, and everybody then rushes for some of its treasures.31 Rorate Mass • In the early mornings of the "Golden Nights," long before sunrise, a special Mass is celebrated in many places of central Europe. It is the votive Mass of the Blessed Virgin for Advent, called Rorate from the first words of its text (Rorate coeli desuper: Dew of Heaven, shed the Just One). By a special permission of Rome, this Mass may be sung every morning before dawn during the nine days preceding Christmas provided the custom existed in a place from ancient times.32 The faithful come to the Rorate Mass in large numbers, carrying their lanterns through the dark of the winter morning.33 Saint Thomas's Day • In some parts of central Europe ancient customs of "driving demons aways" are practiced on the Feast of Saint Thomas the Apostle (December 21) and during the following nights (Rough Nights), with much noise, cracking of whips, ringing of hand bells, and parades of figures in horrible masks.34 In a Christianized version of this custom farmers will walk through the buildings and around the farmyard, accompanied by a son or one of the farm hands. They carry incense and holy water, which they sprinkle around as they walk. Meanwhile, the rest of the family and servants are gathered in the living room reciting the rosary. This rite is to sanctify and bless the whole farm in preparation for Christmas, to keep all evil spirits away on the festive days, and to obtain God's special protection for the coming year.35 Christmas Eve • Christmas Eve, the last one of the "Golden Nights," is the feast day of our first parents, Adam and Eve. They are commemorated as saints in the calendars of the Eastern Churches (Greeks, Syrians, Copts).36 Under the influence of this Oriental practice, their veneration spread also in the West and became very popular toward the end of the first millennium of the Christian era. The Latin Church has never officially introduced their feast, though it did not prohibit their popular veneration. In many old churches of Europe their statues may still be seen among the images of saints. Boys and girls who bore the names of Adam and Eve (quite popular names in past centuries) celebrated their "Name Day" with great rejoicing. In Germany the custom began in the sixteenth century of putting up a "Paradise tree" in the homes in honor of the first parents. This was a fir tree laden with apples, and from it developed our modern Christmas tree.37 .......... AND THERE AGAIN YOU HAVE MANY MANY CUSTOMS EITHER ADOPTED DIRECTLY FROM THE PAGANS, OR RELIGIOUS RITES MADE UP AND ADDED TO GOD'S WORD. THE PLAIN TRUTH IS THAT GOD DOES NOT GIVE US THE RIGHT TO MAKE-UP OUR OWN RELIGION AS TO HOW WE WILL WORSHIP HIM. IT IS HE WHO TELLS US IN HIS WORD THE WAY TO WORSHIP HIM, AND IT IS HE WHO HAS GIVEN US HIS FEASTS, NOT MAN'S FEASTS, BUT HIS FESTIVALS - Keith Hunt To be continued

CHRISTIAN FEASTS AND CUSTOMS #2

by Francis Weiser

Feast of the Nativity

HISTORY

Origins •

In the Roman Empire it was a general custom to celebrate the birthdays of rulers (see Matthew 14, 6) and of other outstanding persons. Such birthdays often were publicly honored even after the death of the individual. The day of the celebration did not always coincide with the actual date of birth. The birthday of Plato, for instance, used to be celebrated on a feast of the god Apollo.¹

The early Christians, who attributed to Christ not only the title (Kyrios) but also many other honors that the pagans paid to their "divine" emperors, naturally felt inclined to honor the birth of the Saviour. In most places the commemoration of Christ's birth was included in the Feast of the Epiphany (Manifestations) on January 6, one of the oldest annual feasts.

Soon after the end of the last great persecution, about the year 330, the Church in Rome definitely assigned December 25 for the celebration of the birth of Christ. For a while, many Eastern Churches continued to keep other dates, but toward the end of the fourth century the Roman custom became universal.²No official reason has been handed down in ecclesiastical documents for the choice of this date. Consequently, various explanations have been given to justify the celebration of the Lord's nativity on this particular day. Some early Fathers and writers claimed that December 25 was the actual date of Christ's birth, and that the authorities in Rome established this fact from the official records of the Roman census that- had been taken at the time of the Saviour's birth. Saint John Chrysostom held this opinion and used it to argue for the introduction of the Roman date in the Eastern Church.³ He was mistaken, however, for nobody in Rome ever claimed that the records of the census of Cyrinus were extant there in the fourth century, and much less that Christ's birthday was registered in the lists.⁴ In fact, it was expressly stated in Rome that the actual date of the Saviour's birth was unknown and that different traditions prevailed in different parts of the world.⁵

A second explanation was of theological-symbolic character. Since the Bible calls the Messiah the "Sun of Justice" (Malachi 4, 2), it was argued that His birth had to coincide with the beginning of a new solar cycle, that is, He had to be born at the time of the winter solstice. A Confirmation of this opinion was sought in the Bible, by way of reckoning six months from the annunciation of John the Baptist (which was assumed to have happened on September 24) and thus arriving at March 25 as the day of the Incarnation. Nine months later, on December 25, would then be the birthday of the Lord. This explanation, though attractive in itself, depends on too many assumptions that cannot be proved and lacks any basis of historical certitude.⁶

There remains then this explanation, which is the most probable one, and held by most scholars in our time: the choice of December 25 was influenced by the fact that the Romans, from the time of Emperor Aurelian (275), had celebrated the feast of the sun god (Sol Inoictus: the Unconquered Sun) on that day.^TDecember 25 was called the "Birthday of the Sun," and great pagan religious celebrations of the Mithras cult were held all through the empire.⁸

What was more natural than that the Christians celebrate the birth of Him Who was the "Light of the World" and the true "Sun of Justice" on this very day? The popes seem to have chosen December 25 precisely for the purpose of inspiring the people to turn from the worship of a material sun to the adoration of Christ the Lord. This thought b indicated in various writings of contemporary authors.⁹

It has sometimes been said that the Nativity is only a "Christianized pagan festival." However, the Christians of those early centuries were keenly aware of the difference between the two festivals—one pagan and one Christian—on the same day. The coincidence in the date, even if intended, does not make the two celebrations identical. Some newly converted Christians who thoughtlessly retained external symbols of the sun worship on Christmas Day were immediately and sternly reproved by their religious superiors, and those abuses were suppressed.¹⁰ Proof of this are the many examples of warnings in the writings of Tertullian (third century) and the Christian authors of the fourth and fifth centuries, especially the sermons of Saint Augustine (430) and Pope Leo I (461).¹

The error of confusing Yule (solstice) and Christmas (the "Mass of Christ"), as if both celebrations had a common origin, occurs even in our time. Expressions like "Christmas originated four thousand years ago," "the pagan origins of Christmas," and similar misleading phrases have only added to the confusion. While it is certainly true that some popular features and symbols of our Christmas celebration in the home had their origin in pre-Christian Yuletide customs, Christmas itself—the feast, its meaning and message—is in no way connected with any pagan mythology or Yule rite.

Christmas soon became a feast of such great importance that from the fifth century on it marked the beginning of the ecclesiastical year. After the tenth century, however, the season of Advent came to form an integral part of the Christmas cycle; thus the beginning of the ecclesiastical year was advanced to the first Sunday of Advent.¹²

Emperor Theodosius, in 425, forbade the cruel circus games on Christmas Day, and Emperor Justinian, in 529, prohibited work and public business by declaring Christmas a civic holiday. The Council of Agde (506) urged all Christians to receive Holy Communion on the feast.¹³ The Council of Tours (567) proclaimed the twelve days from Christmas to Epiphany as a sacred and festive season, and established the duty of Advent fasting in preparation for the feast.¹⁴ The Council of Braga (563) forbade fasting on Christmas Day.¹⁵ Thus the groundwork was laid for a joyful celebration of the Lord's nativity, not only in the house of God but also in the hearts and homes of the people.

Middle Ages •

The great religious pioneers and missionaries who brought Christianity to the pagan tribes of Europe also introduced the celebration of Christmas. It came to Ireland through

Saint Patrick (461), to England through Saint Augustine of Canterbury (604), to Germany through Saint Boniface (754). The Irish monks Saint Columban (615) and Saint Gall (646) introduced it into Switzerland and western Austria; the Scandinavians received it through Saint Ansgar (865). To the Slavic tribes it was brought by their apostles, the brothers Saint Cyril (869) and Saint Methodius (885); to Hungary by Saint Adalbert (997).

Most of these saints were the first bishops of the countries they converted and as such they established and regulated the celebration of the Nativity. In England, Saint Augustine observed it with great solemnity. On Christmas Day in 598, he baptized more than ten thousand Britons.¹⁸ In Germany, the observance of Christmas festivities was officially regulated by a synod in Mainz in 813.^1T

By about the year 1100, all the nations of Europe had accepted Christianity, and Christmas was celebrated everywhere with great devotion and joy. The period from the twelfth to the sixteenth centuries was the peak of a general Christian celebration of the Nativity, not only in churches and monasteries, but in homes as well. It was a time of inspiring and colorful religious services. Carols and Christmas plays were written. It was at this period, too, that most of the delightful Christmas customs of each country were introduced. Some have since died out; others have changed slightly through the ages; many have survived to our day. A few practices had to be suppressed as being improper and scandalous, such as the customs of dancing and mumming in church, the "Boy Bishop's Feast," the "Feast of the Ass," New Year's fires, superstitious (pagan) meals, impersonations of the Devil, and irreverent carols.¹⁸

Decline •

With the Reformation in the sixteenth century there naturally came a sharp change in the Christmas celebration for many countries in Europe. The Sacrifice of the Mass—the very soul of the feast—was suppressed. The Holy Eucharist, the liturgy of the Divine Office, the sacramentals and ceremonies all disappeared. So did the colorful and inspiring processions, the veneration of the Blessed Virgin Mary and the saints. In many countries all that remained of the once rich and glorious religious festival was a sermon and a prayer service on Christmas Day.¹⁹ Although the people kept many of their customs alive, the deep religious inspiration was missing, and consequently the "new" Christmas turned more and more into a feast of good-natured reveling.

On the other hand, some groups, including the German Lutherans, preserved a tender devotion to the Christ Child and celebrated Christinas in a deeply spiritual way within their churches, hearts, and homes.²⁰

In England the Puritans condemned even the reduced religious celebration that was held in the Anglican Church after the separation from Rome. They were determined to abolish Christmas altogether, both as a religious and as a popular feast. It was their contention that no feast of human institution should ever outrank the Sabbath (Sunday); and as Christmas was the most important of the non-Sunday festivals, they directed against it all their attacks of fierce indignation. Pamphlets were published denouncing Christmas as pagan, and its observance was declared to be sinful. In this anti-Christmas campaign these English sects were much encouraged by the example of similar groups in Scotland, where the celebration of the feast was forbidden as early as 1583, and punishment inflicted on all persons observing it.²¹

When the Puritans finally came to political power in England, they immediately proceeded to outlaw Christmas. The year 1642 saw the first ordinances issued forbidding church services and civic festivities on Christmas Day. In 1644, the monthly day of fast and penance was appointed for December 25.²² The people, however, paid scant attention to these orders, and continued' their celebrations. There was thus inaugurated a great campaign of two years' duration (1645-1647). Speeches, pamphlets and other publications, sermons and discussions were directed against the celebration of Christmas, calling it "antichrist-Mass, idolatry, abomination," and similar names. Following this barrage of propaganda, Parliament on June 3,1647, ordained that the Feast of Christmas (and other holidays) should no longer be observed under pain of punishment. On December 24, 1652, an act of Parliament again reminded the public that "no observance shall - be had on the five-and-twentieth of December, commonly called Christmas day; nor any solemnity used or exercised in churches in respect thereof." ²³

Each year, by order of Parliament, town criers went through the streets a few days before Christmas, reminding their fellow citizens that "Christmas day and all other superstitious festivals" should not be observed, that market should be kept and stores remain open on December 25.

During the year 1647 popular riots broke out in various places against the law suppressing Christmas, especially in London, Oxford, Ipswich, Canterbury, and the whole county of Kent. In Oxford there was a "world of skull-breaking"; in Ipswich the festival was celebrated "with some loss of life"; in Canterbury "the mob mauled the mayor, broke all his windows as well as his bones, and put fire to his doorsteps."²⁵ An ominous note was sounded against the republican Commonwealth at a meeting of ten thousand men from Kent and Canterbury who passed a solemn resolution saying that • "if they could not have their Christmas day, they would have the King back on his throne again."²⁶

The government, however, stood firm and proceeded to break up Christmas celebrations by force of arms. People were arrested in many instances but were not punished beyond a few hours in jail.²⁷ Anglican ministers who decorated their churches and held service on Christmas Day were removed from their posts and replaced by men of softer fiber.²⁸ Slowly and relentlessly, the external observance of Christmas was extinguished. December 25 became a common workday, and business went on as usual. But in spite of these repressive measures many people still celebrated the day with festive meals and merriment in the privacy of their homes.

Revival in England •

When the old Christmas eventually returned with the restoration of the monarchy in 1660, it was actually a "new" Christmas. The spiritual aspect of the feast was now left mostly to the care of the ministers in the church service on Christmas Day. What was observed in. the home consisted of a more shallow celebration in the form of various nonreligious amusements and of general reveling.²⁹ Instead of the old carols in praise of the Child of Bethlehem, the English people observed Christmas with rollicking songs in praise of "plum pudding, goose, capon, minced pie and roast beef."³⁰ However, a spirit of good will to all and of generosity to the poor ennobled these more worldly celebrations of the great rehgious feast Two famous descriptions of this kind of popular celebration are found in Charles Dickens's A Christmas Carol and in Washington Irving's Sketch Book.

The singing of hymns and carols, which had been suppressed by the Puritans, found only a slow and restricted revival in England. Even as late as 1823, an English collector of Christmas lore, William Hone (1842), wrote in his Ancient Mysteries that carols were considered as "something past" and had no place in the nineteenth century.³¹ Meanwhile, a few rehgious carols had been written and soon became favorites among the English-speaking people. The most famous of these are "While shepherds watched their flocks by night" (Nahum Tate, 1715) and "Hark the herald angels sing" (Charles Wesley, 1788).

Christmas in America •

To the North American continent the Christmas celebration was brought by the missionaries and settlers from the various European nations. The Spaniards established it in their possessions in the sixteenth century, the French in Canada in the seventeenth century. The feast was celebrated with all the splendor of liturgical solemnity and with the traditional customs of the respective nationalities in Florida, on the shores of the Gulf of Mexico, in Canada, and in the territory of the present State of Michigan.

In the colonies of New England, however, the unfortunate and misdirected zeal of the Puritans against Christmas persisted far into the nineteenth century. Christmas remained outlawed until the second half of the last century.³²

The Pilgrim fathers worked as usual on their first Christmas Day in America (1620), although they observed the most rigid Sabbath rest on the preceding day, which was Sunday.³³ December 25 until 1856 was a common workday in Boston, and those who refused to go to work on Christmas Day were often dismissed. In New England, factory owners would change the starting hours on Christmas Day to five o'clock in order that workers who wanted to attend a church service would have to forego it or else be dismissed for being late for work. As late as 1870, classes were held in the public schools of Boston on Christ-mas Day, and any pupil who stayed at home to observe the feast was gravely punished, even shamed by public dismissal.³⁴

It was not until immigrants from Ireland and from continental Europe arrived in large numbers toward the middle of the last century that Christmas in America began to flourish. The Germans brought the Christmas tree. They were soon joined by the Irish, who contributed the ancient Gaelic custom of putting lights in the windows. All Catholic immigrants, of course, brought the crib, their native carols and hymns, the three Masses on Christmas Day, and the religious obligation of attending Mass and abstaining from work on the Feast of the Nativity.³⁵

Very soon their neighbors, charmed by these unusual but attractive innovations, followed their example and made many of these customs their own. For some years, however, many clergymen continued to warn their congregations against celebrating Christmas with these "new" customs. But eventually a powerful surge of enthusiasm from people of all faiths swept resistance away. New Englanders especially were so won over by this friendly, charming way of celebrating Christmas that a revival of deeper and richer observance followed in many of their churches. One by one, the best of the old traditions were lovingly studied, revived, and became again common practice. Catholics and Protestants co-operated, uniting in a sincere effort to restore the beauties of a truly Christian celebration of the Nativity.

..........

To be continued

WE SEE AGAIN ADOPTION AND ADAPTION FROM PAGANISM AND A MAN MADE

RELIGION - Keith Hunt

CHRISTIAN FEASTS AND CUSTOMS #3

by Francis Weiser (1952)

Christmas Symbols and Customs #1

THE CHRISTMAS CRIB

Origin *

The Child in the manger and various other representations of the story of Bethlehem have been used in church services from the first centuries. The earliest-known picture is the Nativity scene (about a.d. 380) that served as a wall decoration in the burial chamber of a Christian family in St Sebastian's Catacombs Rome, discovered in 1877.¹

The crib in its present form and its use outside the church, is credited to Saint Francis of Assisi. He made the Christmas crib popular through his famous celebration at Greccio, Italy, on Christmas Eve 1223, with a Bethlehem scene including live animals. His biographer, Thomas de Celano, writes:

It should be recorded and held in reverent memory what Blessed Francis did near the town of Greccio, on the feast day of the Nativity of our Lord Jesus Christ, three years before his glorious death. In that town lived a certain man by the name of John (Messer Giovanni Velitta) who stood in high esteem, and whose life was even better than his reputation. Blessed Francis loved him with a special affection because, being very noble and much honored, he despised the nobility of the flesh and strove after the nobility of the soul.

Blessed Francis often saw this man. He now called him about two weeks before Christmas and said to him: "If you desire that we should celebrate this year's Christmas together at Greccio, go quickly and prepare what I tell you; for I want to enact the memory of the Infant who was bom at Bethlehem, and how He was deprived of all the comforts babies enjoy; how He was bedded in the manger on hay, between an ass and an ox. For once I want to see all this with my own eyes." When that good and faithful man had heard this, he departed quickly and prepared in the above mentioned place everything that the Saint had told him.

The joyful day approached. The brethren [Franciscan friars] were called from many communities. The men and women of the neighborhood, as best they could, prepared candles and torches to brighten the night. Finally the Saint of God arrived, found everything prepared, saw it and rejoiced. The crib was made ready, hay was brought, the ox and ass were led to the spot. . . . Greccio became a new Bethlehem. The night was made radiant like the day, filling men and animals with joy. The crowds drew near and rejoiced in the novelty of the celebration. Their voices resounded from the woods, and the rocky cliff echoed the jubilant outburst. As they sang in praise of God the whole night rang with exultation. The Saint of God stood before the crib, overcome with devotion and wondrous joy. A solemn Mass was sung at the crib.

The Saint dressed in deacon's vestments, for a deacon he was [out of humility, St. Francis never became a priest, remaining a deacon all his life], sang the gospel. Then he preached a delightful sermon to the people who stood around him, speaking about the nativity of the poor King and the humble town of Bethlehem. . . . And whenever he mentioned the Child of Bethlehem or the name of Jesus, he seemed to lick his lips as if he would happily taste and swallow the sweetness of that word.²

The animals in the crib—usually an ass and an ox—although, not mentioned in the Bible, are traditionally now part of the picture.³Saint Francis was following tradition when he had these animals placed near the manger. As early as the fourth century they were represented in pictures of the Nativity. The custom originated because of two passages in the Old Testament that were applied to the birth of Christ: the words of Isaiah. (1, 3), "The ox knoweth his owner, and the ass his master s crib; but Israel hath not known me and my people hath not understood"; and the verse of Habakcuk (3:2) in the Itala version, "In the midst of two animals Thou shalt become known."

The Crib in Folklobe •

Since the time of Saint Francis, the Christmas crib has been a familiar sight in churches and homes all over the world. Farmers in the mountain provinces of central Europe spend the long winter evenings of Advent repairing and enlarging their beautiful cribs, which are sometimes made up of hundreds of figures, filling a whole room.4

Among the German sects that kept the custom of Christmas cribs even after the Reformation were the Herrenhuter, usually called Moravians. One small group of Moravian missionaries came to America and founded the town of Bethlehem, Pennsylvania, on Christmas Eve 1741.⁵ The inhabitants of Bethlehem, and later those of other Moravian settlements in Pennsylvania, brought with them the custom of the crib. They called it putz (from the German putzen: decorate) and included not only the scene of the Nativity, but, in addition, all the charming details of a German Krippe (crib): dozens, sometimes hundreds, of figures, fanciful landscaping, waterfalls, houses and fences, bridges, fountains, villages, gardens, and groves. The custom of putzing and putz visiting has been preserved among them up to this day.⁶

LIGHTS AND FIRE

Christmas Candle •

From the early centuries of Christianity it has been a religious practice to represent Christ the Lord by a burning candle, a custom still preserved in the liturgy of the Church—the Easter candle, for instance.

This symbolism of the liturgy was adopted by the faithful quite early. At Christmas, a large candle symbolizing the Lord used to be set up in homes on the eve of the feast. It was kept burning through Holy Night, and was lit, thereafter, every night during the holy season.⁷

The custom of the Christmas candle is still kept in its original form in some countries. In Ireland, the mother or the father of the household fights a large holly-bedecked candle on Christmas Eve while the entire family prays for all its dear ones, both living and departed.⁸Among the Slavic nations (Poles, Ukrainians, Russians) the large Christmas candle is put on the table after it has been blessed by the priest in church. The Ukrainians do not use candlesticks, but stick the candle in a loaf of bread.

In many sections of South America the candle is placed in a paper lantern with Christmas symbols and pictures of the Nativity decorating its sides. In England and France the Christmas fight often consisted of three individual candles molded together at the base, in honor of the Holy Trinity. In Germany the Christmas candle used to be placed on top of a wooden pole decorated with evergreens (Lichtstock), or many smaller candles were distributed on the shelves of a wooden structure made in the form of a pyramid, adorned with fir twigs or laurel and draped with glittering tinsel (Weihnachtspyramide).^s During the seventeenth and eighteenth centuries this pyramid was gradually replaced by the Christmas tree. In some sections of Germany, however, the Christmas pyramid has remained a traditional custom.¹⁰

Lights in the Windows •

The custom of placing lighted candles in the windows at Christmas is of Irish origin. During the second half of the last century it was promoted by the carolers' groups in the Beacon Hill section of Boston. This tradition quickly spread to other cities and helped to establish a general custom in the United States.¹¹

The Yule Log •

At a time when coal and other modern heating fuels were unknown, the firewood to be burned during Holy Night and on Christmas assumed special significance. A huge log was selected and brought to the house with great ceremony in preparation for the festival. It was called the "Christmas log" or "Yule log," and was burned on the open hearth during the holy season. This custom became a tradition in most European countries, including the Latin nations.¹² In Italy the log was called ceppo; this name was later applied also to wooden structures (pyramids) that carried the Christmas lights.

In spite of modern heating, the Yule log has survived in many homes as an old and cherished Christmas tradition. Its origin is disputed. Some scholars trace it back to pre-Christian times, when the Germanic tribes used to burn large wooden logs during the Yule season.¹³There is no historical evidence, however, that the custom of the "Christmas log" existed before the sixteenth century.

In some places the log was the whole trunk o£ a tree, carefully selected on the preceding Feast of Candlemas and stored away to dry out during the summer.¹⁴ Many popular customs and ceremonies were connected with the Yule log. The unburned parts were put aside and preserved because the new log o£ next year had to be kindled with wood from the old one.¹⁵

THE CHRISTMAS TREE

Yule Teees *

Many writers derive the origin of the Christmas tree from the ancient Yule tree or from other light and fire customs of pre-Christian times.¹⁶ These explanations, however, are based on mere guesswork and do not agree with the historical facts. It is true that people used to put up evergreen trees in their homes at Yule time, both in pre-Christian centuries and later, to reassure themselves that nature's life was not altogether dead under winter's ice and snow, and that spring would come again. The little evergreen tree in the home, staying bravely alive through the period of nature's "death," was a cheerful token and symbol of this assurance. The Yule tree had no direct pagan connotation, and never acquired any Christian religious meaning in later times. Decorations are alien to its symbolism, for its whole significance consists in remaining alive and green during the winter.¹⁷

Yule trees may still be found in some sections of central Europe, standing side by side with the Christmas tree in the homes of rural districts. Their symbolism has remained entirely separate and sharply distinguished from that of the Christmas tree. In fact, there is the general custom of putting up fir trees, without any decorations, in halls and even churches at Christmas time. These fir trees are not, of course, "Christmas trees"; but they are used at Christmas to make homes and halls and churches look more cheerful than at other times. They—and not the decorated Christmas tree—are the true descendants of the ancient Yule trees.

Surprising as it may seem, the use of Christmas trees is a fairly recent custom in all countries outside of Germany, and even in Germany it attained its immense popularity as recently as the beginning of the last century. It is completely Christian in origin. Historians have never been able to connect it with ancient Germanic or Asiatic mythology.¹⁸ Its origin is due to a combination of two medieval religious symbols: the Paradise tree and the previously described Christmas light.¹⁹

The Paradise Tree •

From the eleventh century on, religious plays used to be performed in churches or in the open in front of churches. One of the most popular of these "mystery plays," as they were called, was the Paradise play. It represented the creation of man, the sin of Adam and Eve, and their expulsion from Paradise. This play closed with a consoling promise of the coming Saviour and of His Incarnation. For this reason the Paradise play was a favorite pageant in Advent.²⁰

The Garden of Eden was indicated by a fir tree hung with apples, from which Eve broke the fruit and gave it to Adam to eat. This "Paradise tree" attracted the attention of all, especially the children, since it was the only object on the stage.²¹

During the fifteenth century the mystery plays were gradually forbidden because abuses had crept in. The people, however, did not want to miss the Paradise tree. Since they could no longer see it in church, they started putting it up in their homes once a year, in honor of Adam and Eve on their feast day, which was December 24. The Latin Church has never officially celebrated Adam and Eve as saints, but the Eastern Churches do so, and from the East the custom came into Europe of keeping their feast. Thus, on December 24 one could see the Paradise tree in the homes of the faithful in various sections of Europe. It was a fir tree hung with red apples.²²

Under the influence of medieval religious "mystery" pictures, the Paradise tree stood not only for the "Tree of Sin" but also for the "Tree of Life" (Genesis 2:9). As such, it bore, besides the apples (fruit of sin), wafers representing the Holy Eucharist (fruit of Life).²³ These wafers were later replaced by little pieces of pastry and candy representing the sweet fruit of Christ's redemption.

The Christmas Light •

The very same day on which people in Western Germany had the Paradise tree in their homes (December 24), another custom was kept from ancient times in all Christian countries. It was the "Christmas light," a symbol for our Lord, the Light of the world that started shining at Bethlehem. This Christmas candle had been inspired by the luturgical usage of a burning candle to represent Christ. On Christmas Eve the large, decorated candle was lit while the whole family knelt in prayer, and was then kept burning through Holy Night.

In western Germany this Christmas light—in form of many smaller candles—used to be placed on the shelves or steps of a wooden structure in the shape of a pyramid. Besides the candles, this "Christmas Pyramid" also bore decorations of evergreen twigs, glass balls, tinsel, and the "star of Bethlehem" on its top,²ⁱ

The Christmas Tree •

During the sixteenth century the people in western Germany, on the left bank of the Rhine, began to combine the two symbols they had in their homes on December 24—the Paradise tree with the Christmas light. Was not the Paradise tree itself a beautiful, live pyramid? Why not transfer the decorations from the lifeless wooden pyramid to the tree? This is exactly what they did. They took first the glass balls and tinsel from the wooden pyramid and put them on the Paradise tree (which already bore apples and sweets). The "star of Bethlehem" was transferred from the pyramid to the top of the tree; and the Christmas crib, which had been standing at the foot of the pyramid, was now put under the tree. During the seventeenth century the lights were also transferred to the tree. Thus our modern Christmas tree came into being; its particular features are all clearly explained as they developed through the combination of the two above-mentioned customs.²⁶ These findings of modern research are confirmed by many traditional facts, like the custom found in sections of Bavaria where fir branches and little trees, decorated with lights, apples, and tinsel, are still called Paradeis.²⁶ Another confirmation is the fact that the "fruits" on the Christmas tree traditionally are of round shape (apples, oranges, nuts, glass balls), thus retaining the symbolism of the fruit of the Paradise tree.

Spread of the Christmas Tree •

It now seems quite certain that the original home of the Christmas tree was the left bank of the upper Rhine in Germany, where this transformation took place.²⁷ The first mention of the tree as it is now known (but still without lights) dates from 1521 in German Alsace.²⁸ A more detailed description is given in a manuscript from Strasbourg of 1605.²⁹ At that time the tree was widely accepted in those parts.

The first news of candles on the Christmas tree dates from the seventeenth century.³⁰ In the course of the following centuries it slowly became popular, first in southern Germany, then also in the north and east.³¹ It was not until the beginning of the nineteenth century, however, that it spread rapidly and grew into a general German custom, which was soon accepted also by the Slavic people of eastern Europe.³²

The Christmas tree was introduced into France in 1837 when Princess Helen of Mecklenburg brought it to Paris after her marriage to the Duke of Orleans. It went to England around the middle of the last century when Prince Albert of Saxony, the husband of Queen Victoria, had a tree set up at Windsor Castle in 1841. From the royal court the fashion spread, first among the nobility, then among the people in general, until by the second half of the last century it was very much a part of the English Christmas celebration.³³

The tree arrived in America as a cherished companion of the German immigrants. The first wave of German immigration, about 1700, brought thousands of Protestant farmers from the Shine provinces, the Palatinate, who, after much suffering and many adventures in the colony of New York, finally settled in western Pennsylvania. The descendants of these early immigrants still inhabit the Lebanon valley and keep most of their ancient customs.

The second wave of German immigration began about 1830. These people, made up of both Catholic and Protestant groups, settled in New York, New England, and on the farms of Ohio and Wisconsin, and other parts of America. Through them the Christmas tree was brought to the attention of their neighbors, and soon became a much admired and familiar sight in all the churches of German settlements and in the homes of German-Americans.³⁴

In spite of the official suppression of Christmas in New "England, the custom of the Christmas tree spread. The fact that royalty in England had adopted it did much to make it fashionable in the homes of Americans of English descent

The tree, which in 1850 had been called "a new German toy" by Charles Dickens, was termed "old-fashioned" by President Benjamin Harrison in 1891 when, on December 22 of that year, speaking to reporters about the Christmas celebration at the White House, he said, "And we shall have an old-fashioned Christmas tree for the grandchildren upstairs." ³⁵

America has added one new feature to the traditional use of the tree. It was in Boston that the custom originated (in 1912), of setting up lighted trees in public places. This custom spread rapidly all over the country and found its way to Europe after World War I, where it became quite general shortly before World War II.

Legends •

Innumerable are the legends connected with the origin and symbolism of the Christmas tree. Those legends which purport to explain its origin are, of course, merely etiological; they give a fictional explanation of origin for an already existing custom. Thus the "origin" of the tree is sometimes ascribed to Saint Boniface or Saint Ansgar or to the Christ Child Himself. Among Protestants a legend attributes the origin of the Christmas tree to Martin Luther. There is, of course, no historical basis for any of these legends.

The "First" Tree in America •

Many places in the United States claim the honor of having bad the "first" Christmas tree in America. Such claims can never be truly substantiated, because it will remain impossible to prove that there was no Christmas tree in any other place before. As a matter of fact, German immigrants, especially those from the upper Rhine, are most likely to have set up the first Christmas trees in America as early as 1700. They lived in settlements of their own, and thus their trees probably did not come to the knowledge of their fellow citizens of other nationalities. It is reported that the Hessian soldiers in George Washington's army used Christmas trees.³⁶

Symbolism •

Considering the historical facts, the meaning and message of the Christmas tree appear completely and deeply religious. It stands in the home at Christmas time as a symbol and reminder that Christ is the "Tree of Life" and the "Light of the World." Its many individual lights might be explained to the children as symbols of His divine and human traits and virtues. The glittering decorations indicate His great glory. The fact that it is evergreen is an ancient symbol of eternity.

In keeping with this historical symbolism, the decorations of the Christmas tree should remain appropriate and traditional. Silly "decorations" of modern manufactore which disturb the dignified aspect of the tree should not be used. Sensational features like "swirling" candles, animal figures, and dolls do not fit its purpose and meaning. In radiant beauty and quiet solemnity it should proclaim in the Christian home the very message of holy liturgy that has inspired its origin: Lumen Christie-the Light of Christ.

....................

To be continued

YOU WILL NOTICE THE GREAT

TROUBLE AND ADDITIONS AND

INVENTIONS, BE IT FROM

PAGANISM OR JUST MADE UP

RELIGIOUS ADDITIONS TO

CUSTOMS ALREADY IN PRACTICE.

SO MUCH WAS ADDED OR MADE

UP OR COMBINED TO BRING IN

WHAT IS NOW POPULAR IN THE

MODERN WORLD OF CHRISTIANITY

AND SOCIETY IN GENERAL.

PEOPLE WILL GO TO GREAT

LENGTHS TO MANUFACTURE

THEIR CHRISTIANITY WHICH IS

NOT SANCTIONED BY THE BIBLE.

YET TO FOLLOW WHAT GOD

DOES GIVE AND COMMAND AS

TO HOW TO WORSHIP HIM, AND

WITH WHAT FESTIVALS, IS

LOOKED UPON AS EITHER

"STRANGE" - "JEWISH" - OR

"LEGALISTIC" AND THINGS THAT

ARE SUPPOSEDLY "ABOLISHED" BY

THE NEW TESTAMENT.

YOU NEED TO STUDY MY

STUDIES ON "LIVING BY EVERY

WORD OF GOD - HOW?" ON THIS

WEBSITE.

Keith Hunt

CHRISTIAN FEASTS AND CUSTOMS #4

by Francis Weiser (1952)

Christmas Symbols and Customs #2

PLANTS AND FLOWERS

The custom of decorating homes on festive days is world-wide. It is neither pagan nor Christian in itself, but, rather, a natural expression of joy mingled with solemnity. It has been practiced in all parts of the world for thousands of years. After the time of the persecutions the Church soon approved and accepted the practice of decorating both the house of God and the Christian home with plants and flowers on the Feast of the Lord's Nativity. Pope Saint Gregory I (604) in a letter to Saint Augustine of Canterbury advised him to permit, and even to encourage, harmless popular customs which in themselves were not pagan, but natural, and could be given Christian interpretation.³⁷

The plants used traditionally as Christmas decorations are mostly evergreens: first, because they were the only ones available in the winter season; second, because from ancient times evergreens have been symbolic of eternal life.

The Mistletoe •

The mistletoe was a sacred plant in the pagan religion of the Druids in Britain. It was believed to have all sorts of miraculous qualities: the power of healing diseases, making poisons harmless, giving fertility to humans and animals, protecting from witchcraft, banning evil spirits, bringing good luck and great blessings. In fact, it was considered so sacred that even enemies who happened to meet beneath a mistletoe in the forest would lay down their arms, exchange a friendly greeting, and keep a truce until the following day. From this old custom grew the practice of suspending mistletoe over a doorway or in a room as a token of good will and peace to all comers. A kiss under the mistletoe was interpreted as a sincere pledge of love and a promise of marriage, and, at the same time, it was an omen of nappiness, good fortune, fertility, and long life to the lovers who sealed and made known their engagement by a kiss beneath the sacred plant.³⁸

After Britain was converted from paganism to Christianity, the bishops did not allow the mistletoe to be used in churches because it had been the main symbol of a pagan religion. Even to this day mistletoe is rarely used as a decoration for altars. There was, however, one exception. At the Cathedral of York at one period before the Reformation a large bundle of mistletoe was brought into the sanctuary each year at Christmas and solemnly placed on the altar by a priest. In this rite the plant that the Druids had called "All-heal" was used as a symbol of Christ, the Divine Healer of nations.³⁹

The people of England then adopted the mistletoe as a decoration for their homes at Christmas. Its old, pagan religious meaning was soon forgotten, but some of the other meanings and customs have survived: the kiss under the mistletoe; the token of good will and friendship; the omen of happiness and good luck and the new religious significance:

The mistletoe bough at our Christ-mas board Shall hang, to the honor of Christ the Lord: For He is the evergreen tree of Life. . . .⁴⁰

The Holly •

To the early Christians in northern Europe this plant was a symbol of the burning thorn bush of Moses and the flaming love for God that filled Mary's heart. Its prickly points and red berries, resembling drops of blood, also reminded the faithful that the Divine Child was born to wear a crown of thorns.⁴¹

When the earth turns brown and cold, the holly, with its shiny green leaves and bright red berries, seems to lend itself naturally to Christmas decoration. Its appearance in the homes of old England opened the season of feasting and good cheer. Today holly is not only hung at doors and windows, on tables and walls, but its green leaves and red berries have become the universal symbol of Christmas, adorning greeting cards, gift tags and labels, gift boxes, and wrapping paper at Christmas time.

Medieval superstition in England endowed holly with a special power against witchcraft; unmarried women were told to fasten a sprig of holly to their beds at Christmas to guard them throughout the year from being turned into witches by the Evil One. In Germany, branches of holly that had been used as Christmas decoration in church were brought home and super-stitiously kept as charms against lightning. Another superstition claimed that holly brought good luck to men, and that ivy brought it to women. The holly, therefore, is always referred to as "he," while the ivy is the distaff plant.⁴²

In the United States the native holly has almost disappeared because of the selfishness of careless holly hunters at Christmas time. What is used here now is the European variety, with larger leaves and berries, which is commercially grown by farmers in this country. The California holly (Toyon) grows along the Pacific coast and has extra-brilliant flaming-red-colored berries, which are placed in Christmas wreaths of evergreen for decorations.

The Ivy •

In pagan Rome the ivy was the badge of the wine god Bacchus, and was displayed as a symbol of unrestrained drinking and feasting. For this reason it was later banished from Christian homes. The old tradition in England ruled that ivy should be banned from the inside of homes and should be allowed to grow only on the outside. Accordingly, the use of ivy as a 'Christmas decoration' was opposed by most people in medieval England. On the continent of Europe it was hardly ever used for that purpose. But a symbolism of human weakness clinging to divine strength was frequently ascribed to the ivy, and this prompted some poets in old England to defend ivy as a decoration at Christmas time.⁴³

The Laurel (Bay) •

As an ancient symbol of triumph, the laurel is aptly used for Christmas decorations, to proclaim the victory over sin and death that Christ's birth signifies. It was greatly cherished as a Christmas plant in bygone centuries. In fact, laurel was the first plant used as Christmas decoration; the early Christians at Rome adorned their homes with it in celebration of the nativity of Christ.⁴⁴

The modern custom of hanging laurel wreaths on the outside of doors as a friendly greeting to our fellow men comes from an old Roman practice. The wreath was their symbol of victory, glory, joy, and celebration.⁴⁵ The Christmas wreath seems to have been introduced to the United States by immigrants from England and Ireland, and gradually became part of the American Christmas scene.

The Rosemary •

This delicate plant has been connected with Christmas since time immemorial. According to an old legend, it was honored by God in reward for the humble service that it offered to Mary and her Child. On the way to Egypt, so the charming story goes, Mary washed the tiny garments of Jesus and spread them over a rosemary bush to dry in the sun. Since then the rosemary has delighted man by its delicate fragrance.

In other medieval legends this plant is pictured as a great protection and help against evil spirits, especially if it has been used in church as a decoration on Christmas Day.⁴⁶

The Cherry •

It is customary among the Czechs and Slovaks, and also in Austria and some other sections of central Europe, to break a branch off a cherry tree on Saint Barbara's Day (December 4), place it in a pot of water in the kitchen and keep it in warm air. The twig would then burst into blossom at Christmas time, and made a very festive decoration. Such cherry branches, brought to flowering at Christmas, were considered omens of good luck—for instance, the girl who had tended the twig would find a good husband within the year if she succeeded in producing the bloom exactly on Christmas Eve.⁴⁷

The Poinsettia •

This native plant of Central America is now widely used in churches and homes at Christmas, because the flaming star of its red bracts resembles the star of Bethlehem. The poinsettia was named for Dr. Joel Roberts Poinsett (1851), who served as United States ambassador to Mexico. Upon his return, in 1829, he brought this flower with him to his home in South Carolina, where it flourished.⁴⁸

The people of Mexico call the poinsettia the "flower of Holy Night." A charming Mexican legend explains its origin: On a Christmas Eve, long ago, a poor little boy went to church in great sadness because he had no gift to bring to the Holy Child. He dared not enter the church, and, kneeling humbly on the ground outside the house of God, prayed fervently and assured our Lord, with tears, how much he desired to offer Him some lovely present "But I am very poor and dread to approach You with empty hands." When he finally rose from his knees, he saw springing up at his feet a green plant with gorgeous blooms of dazzling red. His prayer had been answered; he broke some of the beautiful twigs from the plant and joyously entered the church to lay his gift at the feet of the Christ Child. Since then the plant has spread over the whole country; it blooms every year at Christmas time with such glorious abandon that men are filled with the true holiday spirit at the mere sight of the Christmas flower, symbolic of the Saviour's birth.⁴⁹

GREETING CARDS

Origin •

In the middle of the nineteenth century, when postal rates became cheaper, people began to send written greetings and good wishes to their relatives and friends before the Feast of Christmas. It is claimed that the first Christmas greeting card was engraved in 1842 by a sixteen-year-old London artist, William Maw Egley. Some years later, special cards were privately printed in Britain by a few individuals who designed them for their personal use. It was many years before the manufacture and sale of cards was commercialized. By 1860 they were on the market, and were quite common by about 1868.⁵⁰

In America, the printing of Christmas cards was introduced by the Boston lithographer Louis Prang, a native of Breslau,

Germany. Prang offered them to the public for sale in 1875. Since the present popular designs of Christmas symbols were not yet known in the United States, he adorned his cards with Killarney roses, daisies, geraniums, apple blossoms, and similar floral motives. These first American Christmas cards, like all other products of Prang's lithographic art, are still famous among collectors because of their exquisite design and craftsmanship.⁵¹

Present Custom •

Within the last few decades, the sending of Christmas cards has become more a burden of social amenity than a token of affection. At present, two billion greeting cards are mailed annually at Christmas in the United States—an average of fifty cards per family. Though many of the modern cards do not have appropriate Christmas designs, there is a tendency of late to return to the genuine spiritual tone of the season.⁵²

It is interesting to note that traditional Christmas cards show wintry landscapes, with ice and snow, even in countries of the Southern Hemisphere (South America, Australia, Africa), where December is the warmest month of the year.

CHRISTMAS PAGEANTS

Origin •

In early centuries, the story of the Nativity was dramatized in churches within the framework of so-called "miracle plays." These semidramatic services consisted in pious representations of the "mystery" of Christ's birth, accompanied by song, prayer, and other acts of devotion. (Mystery, in this connection, is the religious term for any episode of Christ's life related in the Gospels.) In those days, of course, books and pictures were not available to most of the common people, so these plays served not only as acts of worship, but also as a means of religious instruction. They soon became very popular in all Christian countries.⁵³

There is a touching note of childlike piety and devotion in these early church plays, revealing the deeply religious manner in which plays were used to help in divine service. From such beginnings grew that bewildering number of mystery plays which flourished in all parts of Europe from the eleventh to the fifteenth centuries. As time went on, the plays became more elaborate and covered more details of the Biblical story. Fictional and legendary scenes were added, and the congregation was allowed to take part.⁵⁴

Suppression •

As a natural, but "unfortunate, result of these changes, many abuses appeared, such as irreverence, comedy, improper behavior of clergy and laymen, sensational effects, and similar aberrations. The authorities of the Church protested against such scandal; but things had gone too far for correction and change. Under the pretext of tradition, the warnings and admonitions of the bishops were ignored or neglected. After all efforts had failed to restore the plays to their original character, the whole institution was gradually suppressed and finally forbidden during the fourteenth and fifteenth centuries, and miracle plays were no longer performed in churches.⁵⁵

This banishment, however, brought about an indirect blessing. In order to survive outside the church, the plays were purged of their abuses and were able to employ many dramatic effects that formerly had been impossible in church plays. There subsequently developed a rich growth of religious drama, which flourished up to the Reformation and continued to flourish long after in many countries.⁵⁶ The schools of the Jesuit Fathers were centers of this drama movement until the order was suppressed in 1773."

Revival *

The restoration of Christmas customs in the last century also brought about a revival of Nativity plays—not the long and tiresome seventeenth and eighteenth-century morality plays, but simple, devotional plays of an earlier type. In fact, these old plays, in simplified form and with certain restrictions, had never ceased to exist in some sections of Germany and Austria, even in churches.

It was from Germany that the Nativity pageant found its way into America. As far as is known, the first such play in this country was performed in the German Catholic church of the Holy Trinity in Boston, Massachusetts, on Christmas 1851.⁵⁸ The children of the parish, dressed as Oriental shepherds, carrying bundles of food, linen, and other gifts, marched in solemn procession to the crib in front of the altar, singing Christmas carols.

They honored the Divine Child by offering their presents, reciting prayers, and chanting hymns. The parish, priest accepted the offerings, which were afterward distributed to the poor. The children in their Oriental costumes, their hands folded devoutly, left the church in a street procession after the service. This performance attracted such attention and admiration that it had to be repeated twice during Christmas week upon the urgent request of both Catholics and Protestants from all over the city who were anxious to witness the "new" pageant. This procession at Holy Trinity Church, Boston, has been held every year since then, though of late in simplified form, without costumes.

GIFTS AND GIFT-BRINGERS

Christmas Presents •

Christmas is the season for exchanging presents. It is not difficult to understand why people should be filled with good will on the Christ Child's birthday. "As long as you did it for one of these, the least of my brethren, you did it for me" (Matthew 25, 40).

The practice of giving presents was also an old Roman custom, called strenae. On New Year's Day the people of ancient Rome exchanged gifts of sweet pastry, lamps, precious stones, and coins of gold or silver, as tokens of their good wishes for a happy year.⁵⁹This custom and even its name (etrennes) have been preserved among the French people to the present day. In most countries, however, the present-giving has become a part of the actual Christmas celebration.

In Germany the packages of Christmas gifts were called "Christ bundles." They contained candy, sugar plums, cakes, apples, nuts, dolls, and toys; useful things like clothes, caps, mittens, stockings, shoes and slippers; and things "that belong to teaching, obedience and discipline," such as ABC tables, paper, pencils, books; and the "Christ rod." This rod, attached to the bundle, was a pointed reminder for good behavior.⁶⁰

Another form of presenting gifts was the old German custom of the "Christmas ship," in which bundles for the children were stored away. This was adopted in England to some extent, but never attained general popularity, though special carols for the occasion were sung in both countries.⁶¹

A popular Christmas custom in Britain is "boxing" on the feast of Saint Stephen, December 26. It originated because in medieval times the priests would empty the alms boxes in all churches on the day after Christmas and distribute the gifts to the poor of the parish. In imitation of this practice, workers, apprentices, and servants kept their own personal "boxes," made of earthenware, in which they stored savings and donations throughout the year. At Christmas came the last and greatest flow of coins, collected from patrons, customers, and friends. Then, on the day after Christmas, the box was broken and the money counted. This custom was eventually called "boxing" (giving and accepting presents). Each present is a box, and the day of present-giving is Boxing Day.⁶²

A similar custom prevailed in Holland and some parts of Germany, where children were taught to save their pennies in a pig-shaped earthenware box. This box was not to be opened until Christmas, and consequently was called the "feast pig."

The Christ Child *

In most European countries the Child Jesus is the gift-bringer. The children believe He comes with angels in the evening, trimming the tree and putting the presents under it. Sometimes the Divine Child was impersonated by a girl dressed in white, but this custom was never widespread. The general practice has the Christ Child arrive unseen by the children; helped by the parents, He prepares the tree and distributes the gifts. When everything is ready, a little bell is rung and the anxious children enter the room where all the presents are spread out before their shining eyes. But the Child Jesus, with His angels, has already left for some other home. The reading of the Christmas Gospel, a prayer before the crib, and the singing of a hymn nnite the whole family in the Christmas spirit before the gifts are opened in the late evening of December 24.

This custom still survives in some parts of Germany, Austria, and other countries of central Europe, as well as in France, French Canada, Spain, Central and South America. In Spain and Spanish-speaking countries the Child Jesus (el Nino Jesus) brings the Christmas gifts for the children during Holy Night. Since the crib has been set up for nine days with an empty manger, the children are familiar with it. On Christmas morning, however, they find the Holy Child in the crib and the gifts arranged in front of it.

The German name of the Christ Child is Christkind, commonly used in its diminutive form Chrisikindel (both i's are short). When German immigration to New York and other eastern cities of the United States increased after the middle of the last century, the word Chrisikindel of the immigrants was adopted in the form of Kris Kringle by their fellow countrymen, but was identified with Santa Claus.⁶³

Other Gift-Bringers •

In Rome and other cities of Italy an unusual figure impersonates the gift-bringer for children. It is the "Lady Befana" (or Bufana), a sort of fairy queen. The day she distributes presents is January 6 (Epiphany), when the children roam the streets, happily blow their paper trumpets, and receive the gifts that Lady Befana has provided for them. The name comes from the word epiphany.⁶⁴

The gift-bringer in Russia is a legendary old woman called Babushka (Grandmother). She is said to have misdirected the Magi when they inquired their way to Bethlehem. According to another version she refused hospitality to the Holy Family on its way to Egypt. Whatever her fault, she repented of her unkindness, and to make reparation for her sin she now goes about the world on Christmas Eve looking for the Christ Child and distributing gifts to children.⁶⁵

After 1660 the custom originated in England of impersonating the spirit of the feast by a figure called "Father Christmas." This legendary Christmas man was pictured as a heavily bearded, fur-clad, friendly individual symbolizing and bestowing the mood of merry celebration. He did not usually bring the presents, however, and thus held no special appeal to the affection of children. A similar figure is the Christmas Man of northern Germany (Knecht Ruppreckt).⁶⁶

Santa Claus *

After the Reformation, the feast and veneration of Saint Nicholas, the patron of little children, were abolished in many countries. Soon people in those countries forgot the saint who had once been so dear to them. Only here and there a trace of him would linger on, as, for example, in the pageant of the "Boy Bishop" in England, and in the name Pelznickel (Fur Nicholas), which many people in western Germany gave to their Christmas Man (Pels-nichol now among the Pennsylvania Dutch).

When the Dutch came to America and established the colony of New Amsterdam, their children enjoyed the traditional "visit of Saint Nicholas" on December 5, for the Dutch had kept this ancient Catholic custom even after the reformation.⁶⁷ Later, when England took over the colony and it became New York, the kindly figure of Sinter Klaas (pronounced like Santa Claus) soon aroused among the English children the desire of having such a heavenly visitor come to their homes, too.⁶⁸

The English settlers were glad and willing to comply with the anxious wish of their children. However, the figure of a Catholic saint and bishop was not acceptable in their eyes, especially since many of them were Presbyterians, to whom a bishop was repugnant. In addition, they did not celebrate the feasts of saints according to the ancient Catholic calendar.

The dilemma was solved by transferring the visit of the mysterious man whom the Dutch called Santa Claus from December 5 to Christmas, and by introducing a radical change in the figure itself. It was not merely a "disguise," but the ancient saint was completely replaced by an entirely different character.⁶⁹ Behind the name Santa Claus actually stands the figure of the pagan Germanic god Thor (after whom Thursday is named). Some details about Thor from ancient German mythology will show the origin of the modern Santa Claus tale:

Thor was the god of the peasants and the common people. He was represented as an elderly man, jovial and friendly, of heavy build, with a long white beard. His element was the fire, his color red. The rumble and roar of thunder were said to be caused by the rolling of his chariot, for he alone among the gods never rode on horseback but drove in a chariot drawn by two white goats (called Cracker and Gnasher). He was fighting the giants of ice and snow, and thus became the Yule-god. He was said to live in the "North-Imd" where he had his palace among icebergs. By our pagan forefathers he was considered as the cheerful and friendly god, never harming the humans but rather helping and protecting them. The fireplace in every home was especially sacred to him, and he was said to come down through the chimney into his element, the fire.⁷⁰

Here, then, is the true origin of our "Santa Glaus." It certainly was a stroke of genius that produced such a charming and attractive figure for our children from the withered pages of pagan mythology. With the Christian saint whose name he still bears, however, this Santa Claus has really nothing to do.⁷¹

The fairy tale of Santa Claus will not be abolished easily, despite the efforts of well-meaning people⁷²—nor does it seem necessary. Children do like fairy tales, and Santa Claus is one of the most charming of them. Parents can use it without harm provided they apply some safeguards to avoid an undue over-stressing of the Santa Claus figure. The descriptions of great disappointment and psychological conflicts occurring when children find out that there is no Santa Claus apply only to families where parents have misled their children in the first place by allowing Santa to take the central place instead of Christ, Whose birthday is the only reason for the feast.

....................

To be continued

SO AGAIN WE SEE THE ADDOPTIONS

AND ADDITIONS AND THE MADE UP

RELIGIOUS-ISM TO WORSHIP GOD AND

CHRIST THE WAY THAT SEEMS RIGHT

TO MAN.

BUT THE TRUTH OF THE MATTER IS

WE ARE NOT GIVEN THE RIGHT TO

WORSHIP GOD THE WAY THAT SEEMS

RIGHT TO US. JESUS SAID "IN VAIN

DO YOU WORSHIP ME, TEACHING FOR

DOCTRINES THE COMMANDMENTS OF

MEN......YOU MAKE NULL AND VOID

THE COMMANDMENTS OF GOD."

JESUS ALSO SAID PEOPLE ARE TO

WORSHIP GOD IN SPIRIT AND IN

TRUTH. AND TRUTH CHRIST SAID WAS

THE WORD OF GOD (JOHN 17:17).

NO WHERE IN GOD'S WORD ARE WE

TOLD TO BUILD A "CHRISTMASS" OF

HIS BIRTH. THIS WAS A ROMAN

CATHOLIC INVENTION AND ADDOPTION

FROM THE PAGANS WHO WORSHIPPED

THE SUN AT THE SEASON OF LATE

DECEMBER INTO JANUARY 1ST.

ALL ADDITIONS ADDED THROUGH THE

CENTURIES TO THIS BASIC PAGAN

FESTIVAL, ARE THE IDEAS OF MEN.

WE NEED TO REMEMBER THAT FOR

ABOUT 400 YEARS EVEN THE ROMAN

CATHOLIC CHURCH KNEW NOTHING

ABOUT OBSERVING THE BIRTH OF

CHRIST. THAT ALONE SHOULD TELL

US THE TRUE CHURCH OF GOD NEVER

TAUGHT OR OBSERVED A DAY OR

SEASON FOR THE BIRTH OF JESUS.

WE ARE TOLD IN THE NEW

TESTAMENT TO OBSERVE HIS DEATH,

NOT HIS BIRTH AS A FESTIVAL.

CERTAINLY THERE IS NOTHING

WRONG ABOUT SINGING ABOUT JESUS'

BIRTH, JUST AS WE SING ABOUT ALL

OTHER ASPECTS OF HIS LIFE AND

DEATH.

Keith Hunt

CHRISTIAN FEASTS AND CUSTOMS #5

by Francis Weiser (1952)

Christmas Week #1

HISTORY AND LITURGY

Octave •

Easter was observed from the first with an eight days' celebration (in keeping with the Jewish custom of an eight days* Pasch), and the eighth day was called "octave" (dies octava). By the end of the seventh century the Feast of Epiphany had such an octave, too. Thus it seemed fitting to provide Christmas with the same distinction. The eighth day after the Lord's nativity "bare the name "Octave of the Lord" (Octava Domini) in the liturgical books of the eighth century.¹

Saints' Days •

On the intervening days, however, the feasts of great saints had been celebrated from earlier centuries, and these feasts have remained to our day: Saint Stephen on December 26, Saint John the Evangelist (originally also his brother James) on December 27, and the Holy Innocents on December 28. In most of the Eastern Churches, December 28 was reserved for the solemn commemoration of Peter and Paul, and the Innocents' feast was held either on December 27 or 29.²

The reason these particular saints had their feasts assigned immediately following Christmas was the desire of honoring them because of their special connection with the Lord: Stephen, the first martyr of the New Testament; John, the Apostle "whom Jesus loved" (John 21:20); the Holy Innocents, so closely connected with the events of Christ's nativity and infancy; Peter and Paul, the princes of the Apostles. Duranti calls these saints the "companions of Christ" (comites Ghristi; the word "comes," from which we got our word "count," also connotates aristocracy or nobility).³

December 29, the Feast of Saint Thomas Becket, Archbishop of Canterbury, who was martyred in his cathedral by the soldiers of Henry II in 1170, is the true anniversary date of his death. Because of the great shock and sensation that this martyrdom caused at a time when all of Europe was Catholic, the Roman authorities, in the thirteenth century, deemed it appropriate to assign the celebration of his feast within the privileged days of Christmas week, thus adding him to the group of "Christ's nobility."4

On December 31 the liturgy honors the great pope Sylvester I (335), under whose pontificate the Church began to enjoy the precious freedom given her by Constantine, which gradually spread over the whole Roman Empire.⁵

With the liturgical celebration of these feasts is connected the daily commemoration of the Nativity, not only in the usual orations of the Mass and Divine Office, but also in the second Vespers, which take their psalms and antiphons from Christmas Day.

Sunday •

In the ancient lectionaries (reading lists) of the Roman Church, the Sunday of Christmas week was called the "First Sunday after the Nativity of the Lord." In the eighth century, when the octave had been introduced, the title was changed to "Sunday within the Octave of the Nativity." A Station is not indicated, probably because; on Sundays of lesser liturgical rank (of which this is one) the popes celebrated the Mass in their palace chapel and therefore no station procession took place in the city.⁶

The liturgical texts of the Mass reflect the joy of Christmas and the thought of the newborn Saviour's divinity and glory. The Gospel (Mark 2, 33-40) relates the prophecy of the old man Simeon and the meeting of the prophetess Anna with the Divine Child. The prayers of the breviary are entirely the same as on Christmas Day, except for the lessons of the Matin and the oration.

The three days after Christmas precede this Sunday in liturgical rank. Thus, if December 25, 26, 27, or 28 falls on a Sunday, the respective feast is celebrated and the Sunday Mass is transferred to December 30.

FOLKLORE

Religious Observance •

In the Middle Ages, Christmas week also assumed the note of a hallowed time within the homes of the faithful. Many observances of a religious character were intraduced locally and spread over large sections of the Christian population of Europe. For the farmers and their animals it was a time of rest and relaxation from laborious work; only the necessary chores were done in stable and barn. Thus the whole week became a series of holidays. More time than usual was spent on prayer and religious exercises. It is still the custom in many sections of Europe to light the candles of the Christmas tree every night while the whole family says the rosary or performs some other devotion, followed by the singing of carols.

Carol singing from house to house is an ancient tradition in central Europe on the twelve nights between Christmas and Epiphany. The Poles call these nights the "Holy Evenings" (Swiete Wieczory). Another widespread practice is the performance of religious plays portraying events of the Christmas story (such as the Nativity, the visit of the Magi, the flight into Egypt, and the massacre of Bethlehem). In southern Germany and Austria many such plays are still performed in rural communities.⁷Among the northern Slavs (Poles, Ukrainians, Czechs, Slovaks) a puppet theater (szopka) is in vogue; its religious scenes alternate with secular dramatic exhibits. In the cities of Poland children put on Christmas dramas (jaselka).⁸ A similar performance (Bethlehemes jdtek) is done by children in Hungary; a representation of the manger is carried from house to house, little dramatic plays are enacted and carols sung.

In many Catholic sections of Europe a daily church service is held on these evenings, gathering the children around the crib to honor the Divine Child with prayers and hymns (Manger Service). In the church of Ara Coeli on the Capitoline Hill in Rome little children preach and recite poems in honor of the Child Jesus before a large crowd of adults in front of the shrine of the Bambino (a statue of the Holy Child, carved from wood, wrapped in linen, and adorned with a crown).⁹

Pre-Christian Traditions •

The days after the winter solstice bore the character of an exciting and decisive struggle in the folklore of the Indo-European races. The demons of winter and death were believed to fight against the increasing length and light of the day. It was a time when all the evil spirits freely roamed the world, when the souls of the dead returned to haunt the humans, when the giants of snow, ice, and storm endeavored to extinguish the growing flame of light and life in nature.¹⁰

In order to protect themselves and to frighten the demons away, people roamed the open spaces disguised by horrible masks of weird aspect and fantastic shape, emitting loud cries and imprecations, and making all lands of frightening noises. At the same time, to encourage the good spirits of growth and harvest, they practiced all their traditional fertility rites (such as the touch with the Rod of Life, sprinkling with water, and magic incantations).¹¹

Each, one of these pre-Christian traditions has survived as an external feature of the celebration of Christmas week in the folklore of rural populations in central and eastern Europe. Parades of horrible masks (Perchten) still traditionally roam the streets and the countryside with loud cries and weird songs, to the noise of drums and the discordant blasts of trumpets. Farmers crack their whips and mortars and rifles are fired every night, but especially on New Year's Eve. Girls and women are "spanked" with branches and twigs, and water or grain is thrown upon boys and girls. The trees in the orchards, the barren fields, and the snow-covered gardens receive imploring or threatening incantations to insure their fertility for the coming spring.¹²

To these nature rites of northern Europe was added a second element of celebration in the countries of Roman tradition: a festival of reveling and unrestrained rejoicing, which had come down from the ancient custom of the Calendae Januariae (New Year's feast).¹³ This feast, being mostly a civic celebration, was allowed to continue in the Christian empire of Rome. It contained, however, some of the popular features (drinking, gambling, masquerading in costumes of the opposite sex) that had been practiced during the Saturnalia (December 17).¹⁴ The Church had forbidden and suppressed the Saturnalia because of their pagan background and objectionable aspects. As it happened, some of these customs slipped into the Calendae celebration after the prohibition of the Saturnalia, and this caused the Church authorities much trouble and worry for centuries.¹⁵

Another detail of the Roman Calendae celebration came from the Orient: the custom of putting up a "King of Fools," who served as the center of wild nonsense and childish folly.¹⁶ Bishop Asterius of Amaseia (410) described in one of his sermons such a "fools' king" festival among Roman soldiers.¹⁷ Saint John CBrysostom (407) preached in sharp and powerful words against the excesses of the New Year's night at Constantinople.¹⁸ Ever since, the ecclesiastical authorities had to warn, admonish, and threaten punishment against similar excesses of reveling, drinking, and immodest behavior which were practiced in medieval times during Christmas week and culminated in the celebration □f New Year's night. Our .modern New Year's celebration, although quite refined compared to the ancient practice, still exhibits the basic features (and excesses) of the Roman Calendae festival

The Feast of Fools •

In order to keep at least the clergy from the accustomed practice of reveling and masquerading during Christmas week, the authorities of the Church introduced, in the eleventh century, special feast days for the various ranks of clerical communities: Saint Stephen's for the deacons, Saint John's for the priests, the Feast of the Innocents for choirboys and students, and New Year's Day or Epiphany for the subdeacons.¹⁹ This well-meant effort, however, had an unexpected adverse effect. Instead of keeping the clergy from joining the silly revels of the laity, it gradually occasioned the identification of these clergy feasts with the very abuses they were to prevent. In France especially, the clergy feasts turned into a Festival of Fools (Festum Fatuorum, FSte des jous) which invaded the very house of God. One from the ranks was chosen as "Bishop of Fools" or "Tope of Fools."²⁰ Dressed in the respective pontifical regalia he presided for one or more days during Christmas week over the recitation of the Divine Office in the choir.²¹ All kinds of jokes and tricks were played on him, and by him on others. These abuses, connected with reveling, dancing, mumming, and banqueting, became so traditional that some priests would leave money in their testaments for the upkeep of these revels.²²

As early as 1199 Archbishop Odo (Eudes) de Sully of Paris issued regulations to restrict the abuses of these clergy feasts. The Council of Basle, in 1435, reiterated the prohibition. Such edicts, however, had no lasting effect. In 1444 the theological faculty of the University of Paris came out with a stern condemnation of the Feast of Fools. In the following year King Charles VII forbade the practice in his whole realm. Backed by the power of secular punishment, he finally succeeded in stamping out the abuse. The last occasional remnants of the Feast of Fools disappeared everywhere when in 1748 Pope Benedict XIV in his encyclical Super Bacchanalibus ("Concerning Hevels") reiterated the condemnation of New Year's and Carnival excesses.²³

Feast of the Ass •

One may call this "festival" a by-product of the Feast of Fools in medieval France (and some places outside of France). Compared to the excesses of the Feast of Fools, the Feast of the Ass (Festum Asinarium, F%te de Tone) was harmless and not as objectionable as the other features of the Christmas week celebration.²⁴ It consisted originally of a performance representing, after the style of mystery plays, the famous donkeys connected with events of the Bible. The place of honor, of course, was given to the donkey of the Holy Family, for it had stood at the manger of the Lord and carried Him and His Mother into Egypt²⁵ Of the songs that were used in this play, a Latin poem later became the opening "hymn" during the procession of the clergy or students when they approached the church on the Feast of Fools in some cities of France.²⁶ Here is the first stanza in Latin and in English:

Orientis partibus Adventavit asinus, Pulcher et fortissimus, Sarcrnis aptissimus. Hez, Sir asne, hez!

From Oriental country came A lordly ass of highest fame, So beautiful, so strong and trim, No burden was too great for him. Hail, Sir Donkey, hail.

The Feast of the Ass disappeared gradually, together with the Feast of Fools of which it had been a part, during the second half of the fifteenth century. It is hard for modem man to understand the appeal and attraction such a "feast" exerted on clergy and lay people in the Middle Ages. Perhaps they had, beneath die apparent lack of reverence and good taste, a spark of the genuine spirit of Saint Francis of Assisi.

Mumming •

In countries outside of France the Feast of Fools was mostly confined to revels of the laity. Kings and princes took part in them, and the celebration sometimes reached startling dimensions. Under the direction of the "Master of Revels," a grand muinming was performed by the citizens of London as early as 1377, for the amusement of Richard, son of the Black Prince. On that occasion over one hundred and thirty gentlemen, disguised as emperors, popes, and cardinals, with their retinue of knights, squires, and servants, rode to the palace of the young prince at Kensington. They were all well mounted, wearing visors and armor, and attended by numerous torchbearers and musicians. At the palace they played games with dice, reveled with much feasting, drinking, and dancing, and finally departed "in order as they came" with all the splendor of their mummery.²⁷While the higher classes thus enjoyed a well-ordered pageant of mumming, the common people were content with a more humble performance.²⁸ They went from house to house during Christmas week, their faces blackened with soot or covered with paint and the men frequently dressed in female costumes, making merry among their friends and neighbors.²⁹

SAINTS' DAYS

Saint Stephen (December 26) •

The story of this saint can be found in the Acts of the Apostles (6-7). He is usually pictured in deacons vestments, with a palm branch,-the symbol of martyrdom, in his hand, and sometimes with a stone in his left hand, to indicate his death by stoning. Many images show him wearing a wreath, which is an allusion to his name, for the Greek word Stephanos means "wreath."³⁰

From early times this saint was venerated as patron of horses. A poem of the tenth century pictures him as the owner of a horse and dramatically relates how Christ Himself miraculously cured the animal for His beloved Disciple. Though there is no historical basis for this association with horses in the life of Saint Stephen, various explanations have been attempted. Some are founded on ancient Germanic ritual celebrations of horse sacrifices at Yuletide. Others use the fact that in medieval times "Twelfth Night" (Christmas to Epiphany) was a time of rest for domestic animals; and horses, as the most useful servants of man, were accorded at the beginning of this fortnight something like a feast day of their own.³¹

It was a general practice among the farmers in Europe to

..........

To be continued

CHRISTIAN FEASTS AND CUSTOMS #6

by Francis Weiser (1952)

CHRISTMAS WEEK

SAINTS' DAYS

Saint Stephen (December 26) •

The story of this saint can be found in the Acts of the Apostles (6-7). He is usually pictured in deacons vestments, with a palm branch, the symbol of martyrdom, in his hand, and sometimes with a stone in his left hand, to indicate his death by stoning. Many images show him. wearing a wreath, which is an allusion to his name, for the Greek word Stephanos means "wreath."^so

It was a general practice among the farmers in Europe to decorate their horses on Stephen's Day, and bring them to the house of God to be blessed by the priest and afterward ridden three times around the church, a custom still observed in many rural sections.³² Later in the day the whole family takes a gay ride in a wagon or sleigh (St Stephen's ride). In Sweden, the holy deacon was changed by early legend into the figure of a native saint, a stable boy who is said to have been killed by the pagans in Helsiagland. His name—Staffan—reveals the original saint. The "Staffan Riders" parade through the towns of Sweden on December 26, singing their ancient carols in honor of the "Saint of Horses."³³

Horses' food, mostly hay and oats, is blessed on Stephen's Day. Inspired by pre-Christmas-fertility rites people throw kernels of these blessed oats at one another and at their domestic animals. In sections of Poland they even toss oats at the priest after Mass. Popular legends say this custom is an imitation of stoning, performed in honor of the saint's martyrdom. The ancient fertility rite, however, can still be clearly recognized in the Polish custom of boys and girls throwing walnuts at each other on Saint Stephen's Day.³⁴

In past centuries water and salt were blessed on this day and kept by farmers to be fed to their horses in case of sickness. Women also baked special breads in the form of horseshoes (St. Stephen's horns: podkovy) which were eaten on December 26.³⁵

In some parts of the British Isles, Saint Stephen's Day is the occasion for boys (the Wren Boys) to go from house to house, one of them carrying a dead wren on a branch decorated with all kinds of gay, streaming ribbons. Stopping in front of each door they sing a song and receive little gifts in return. The wren is "stoned" to death in memory of Saint Stephen's martyrdom. Actually, though, this represents a relic of the ancient Druidic sacrifice of wrens at the time of the winter solstice.³⁶

Saint John the Evangeust (December 27) *

This favorite Disciple of Christ was Bishop of Ephesus in Asia Minor and died around the year 100. His grave was a goal for many pilgrimages in the early centuries, and countless legends were told about his tomb. People claimed they saw the earth on top of his grave move up and down, indicating his breathing, and believed he did not really die but only slept in the grave. Another legend claimed that his body was taken up to Heaven, after he had "slept" in the tomb for some years. All these stories, of course, are traced to the saint's own report of what Christ said: "If I wish him to remain until I come, what is it to thee?" (John 21, 23), a statement the Apostles even then had misinterpreted to the effect that John would not die.³⁸

Saint John's Day was a general holyday in medieval times, not only as the third day of Christmas but also in its own right (as the feast of an Apostle). The significant part of the traditional celebration was the blessing, and drinking of wine, called the "Love of Saint John" (Johannesminne; Szent Jdnos Alddsa) because, according to legend, the saint once drank a cup of poisoned wine without suffering harm.³⁸ The prayer of this blessing can be found in the Roman ritual (Blessing of Wine on the Feast of Saint John the Evangelist).³⁹ In central Europe people still practice the custom of bringing wine and cider into the church to be blessed. Later, at home, some of it is poured into every barrel in their wine cellars.⁴⁰

People take Saint John's wine with their meals on December 27, expressing the mutual wish: "Drink the love of Saint John." It is also kept in the house throughout the rest of the year. At weddings, bride and bridegroom take some of it when they return from the church. It is also considered a great aid to travelers and is drunk before a long journey as a token of protection and safe return. A sip of Saint John's wine is often used as a sacramental for dying people after they have received the sacraments. It is the last earthly drink to strengthen them for their departure from this world.⁴¹

In the beginning of his Gospel, Saint John proclaims with great beauty of expression that Christ is the Light of the World. For this reason it was, and still is, the custom in many places at Christmas time, when all the lights in the home express this symbolism, to allow children with the name of John or Joan the privilege of lighting the candles on the Advent wreath and the Christmas tree. Even if the name is taken from John the Baptist, the privilege still holds because the Baptist had been the first one to see the light of divinity shining about the Lord at the baptism in the Jordan.42

The Holy Innocents (December 28) •

King Herod (4 B.C.) is considered one of the cruelest tyrants in history. In the course of his reign, it is reported, he drowned his brother-in-law, a youth of sixteen, who was high priest of Israel; he killed his uncle Joseph, his wife, Mariamne, and his mother-in-law, Alexandra. His brother-in-law, Kostobar, together with several members of his family, was killed by his order. A few years before the birth of Christ, Herod murdered his two sons, Alexander and Aris-tobulus, and had three hundred officials slain whom he accused of siding with the two young men. In the year 4 B.C., only five days before his death, he had his first-born son, Antipater, executed.

Like all tyrants, he killed thousands of innocent people whom he suspected of plotting against him. He was so suspicious of his own subjects and terrified at the thought of rebellion that he ordered the people by special decrees to keep busy at all times. He forbade them to meet together, to walk or eat in groups, and he had his spies everywhere, in both the city and rural districts, watching every move of the citizens. Public and private executions of countless victims took place in his citadel of Hyrcania, overlooking the Dead Sea.⁴³

This is the man, Saint Matthew reports, who "sent and slew all the boys in Bethlehem and its neighborhood who were two years and under" (2: 16). How many children were killed? At times their number has been wildly exaggerated as hundreds, even thousands. An approximate figure might be estimated, however, because at the time of Christ, Bethlehem was a small town or village. Assuming a population of two thousand souls, the number of boys of two years and under might be around thirty. Most modem scholars consider even this figure too high and put the number at fifteen or twenty victims.⁴⁴ In the martyrologies (catalogues of saints' feasts) of the Greek Rite the number of Innocents is still officially given as 14,000. 45 This is clearly due to legends or to uncritical assumptions of medieval writers, for the oldest lists (of the first millennium A.D.) make no mention of the number of babies who were killed. The fact, however, that they truly died for Christ and deserved the honor and title of martyrs is already proclaimed in the writings of Saint Irenaeus (about 200) and Saint Cyprian (258).⁴⁶

In the West, the Feast of the Nativity very soon occasioned the solemn memory of the Innocents on December 28. The earliest recorded mention of their feast is found in the church calendar of Carthage of the end of the fourth century.⁴⁷ The words of Jeremiah quoted by Saint Matthew (2:18) about "Rachel weeping for her children" inspired the celebration of Innocents' Day as a feast of mourning; the Church, as a second Rachel, would lament the massacre of its little ones. Hence the penitential character of the liturgy (except on Sunday): purple color, no Gloria, no Alleluia. In the early centuries the Christians in Rome were expected to fast on this day by abstaining from meat and from foods cooked in fat.⁴⁸

In contrast to this note of mourning, the octave day of the Innocents (now abolished) on January 4 was dedicated to the thought of their glory, the Mass being celebrated in red, with Gloria and Alleluia.

CUSTOMS OF INNOCENTS' DAY

Feast of the Boy Bishop •

Pope Gregory IV (844) declared his predecessor Saint Gregory I (604) the patron of schools and choirs, and his feast day (March 12) as a holyday for all students and choirboys.⁴⁹ During the following centuries the custom developed that one of the boys, dressed in pontifical robes, would impersonate the patron saint. He was usually accompanied by two other boys serving as "chaplains." The celebration originally consisted of a devotional service at which the boy bishop presided and preached a sermon. Soon there was added a "chapter" ceremony; the boy bishop would examine his fellow students and also the adult audience with questions on religious doctrine, give praise or reproach, and distribute presents or punishments.⁵⁰

From the eleventh century on, the Boy Bishop's Feast was transferred in most countries to December 28, for by that time Innocents' Day had become the official feast of students and choirboys. Unfortunately, it was soon identified with the Feast of Fools in many places, and for a long time reflected some of the irreverent abuses of that strange celebration. In the fourteenth century, however, it began to be purged of those alien elements and was moved to December 5, the eve of the Feast of Saint Nicholas, who was the patron saint of children.⁵¹ Thus, when the Feast of Fools was finally suppressed in the fifteenth century, Boy Bishop's Day was already safely out of the way and escaped annihilation. Gradually the impersonation changed from the original one of Saint Gregory (which had been forgotten long before) to that of Saint Nicholas. In many countries of the continent the role of the bishop was assumed by adults. Representing Saint Nicholas, the venerable figure now paid an annual visit to children on the eve of "his" feast. Thus originated the charming celebration that is still held in the Catholic countries of central Europe and in Holland on the eve of St. Nicholas's Day.⁵²

Other Folklore •

During the past centuries, and up to the present, Innocents' Day was the traditional feast of the young ones in many religious communities. The novices had the privilege of sitting in the first places at meals and meetings. In many convents and monasteries the last one to have taken vows was allowed to act as superior for the day. The youngest members of the community received congratulations, enjoyed a holiday, and baby food was served them at dinner.

In central Europe, Innocents' Day is one of the traditional "spanking" days of the ancient fertility cult. Groups of children go from house to house with branches and twigs, gently striking women and girls while they recite an old verse that contains the original wish of this pre-Christian practice:

Many years of healthy life, Happy girl, happy wife: Many children, hale and strong, Nothing harmful, nothing torong, Much to drink and more to eat; Now we beg a kindly treat.⁵³

In German-speaking countries a strange legend and superstition originated from a combination of the Christian festival with the pre-Christian belief that the souls of the dead roamed the earth after the solstice of winter. During the night of December 28, so the story goes, the souls of children who have died without baptism wander through the open spaces around farms and villages, led by their frightening custodian, Lady Hel (who was the Germanic goddess of the underworld; hence our word "hell"). Each child carries a pitcher filled with the tears that it shed during the past year in the solitude and anguish of Hell's dungeon.⁵⁴Now God in His mercy allows these children to be saved on Innocents' Day. If a human discerns their gentle cries through the howling storm of the winter night, and if he sees the formless shape of such a ghost child fluttering in the dark, then he must quickly call it by a Christian name. Thus the child can be released from the power of Lady Hel and, bearing a "baptismal" name, it may join the Holy Innocents in the bliss of eternal happiness.⁵⁵

^{....................}

^{WEEELLL.... IT SHOULD BE PRETTY}

^{PLAIN TO SEE ALL THE ADDED}

^{CUSTOMS AND RITES FROM}

^{PAGANISM OR MADE UP FROM THIS}

^{OR THAT IDEA. A HUGE MIGHTY}

^{ADDING TO THE SCRIPTURES IN}

^{MAKING YOUR OWN SO-CALLED}

^{CHRISTIAN RELIGION. THINK OF}

^{ALL WHAT WE HAVE READ SO FAR}

^{AND YOU CAN SEE HOW COM-}

^{PLICATED FOLLOWING SUCH FEASTS}

^{AND CUSTOMS WOULD BE.}

^{COMPARED TO CATHOLIC FEASTS, THE}

^{FEAST-OF-GOD SEEM SIMPLE AND}

^{CUSTOMS-OF-GOD SEEM SIMPLE INDEED.}

^{Keith Hunt}

The Meltdown Continues

Sunday, November 30, 2025

THE FEAST OF CHRIST-MASS #1, #2, #3, #4, #5, #6 END

THE PLAIN TRUTH

Christian Feasts and Customs

Where they all came from - History - Traditions