Debunking the Myth: Is Christmas Really a Repurposed Pagan Holiday?

Much like Easter, the anti-holiday crowd loves to chime in every year, claiming that Christmas - the day we set apart to celebrate the birth of our beloved Savior - is actually just a repurposed pagan holiday. They often point to festivals like Saturnalia, Natalis Sol Invictus, and Yule as the origins of the holiday. In this piece, we’ll address these claims, explore how December 25th came to be chosen as the date for Christmas, and discuss the true origins of the celebration.

Section 1: Saturnalia

Many claim that Christmas was derived from the ancient Roman festival of Saturnalia, but is there any truth to this? Let’s take a closer look.

Saturnalia, dedicated to the Roman god of agriculture, Saturn, was one of the most popular festivals in Rome. Originally celebrated on December 17, it was later extended to a week-long event ending on December 23. During this time, work was suspended, a mock king called the Saturnalicius princeps was chosen to rule over the festivities, and social roles were reversed - slaves were temporarily “freed,” allowed to gamble, drink in public, and even be served by their masters.

Historian Mark Cartwright describes Saturnalia as a time of role reversals meant to act as a “safety valve,” releasing social tensions built up over the year. Macrobius, a 5th-century Latin writer, records that in some households, slaves dined first, while their masters ate only after them.

Another notable part of the festival was Sigillaria (December 19), a day for exchanging small gifts. Some, like historian Spencer McDaniel, note that in earlier times, Romans may have performed human sacrifices on this day before replacing them with symbolic figurines.

Despite claims that Saturnalia influenced Christmas, historians remain skeptical. Dr. David Gwynn of Royal Holloway, University of London, states that "the majority of modern scholars would be reluctant to accept any close connection between the Saturnalia and the emergence of the Christian Christmas."

Additionally, Saturnalia never took place on December 25, and its customs - especially its revelry and role reversals - bear little resemblance to Christmas traditions. The idea that early Christians "hijacked" this festival is a myth without strong historical evidence.

Section 2: Natalis Sol Invictus

Another common claim is that Christmas was derived from the Roman festival Dies Natalis Solis Invicti, or “Birthday of the Unconquered Sun.” But does history support this?

This festival was introduced in 274 A.D. by Emperor Aurelian and dedicated to Sol Invictus, the Roman sun god often associated with Mithra. However, it’s important to note that Aurelian's primary celebrations for Sol, including chariot races, took place in October. As historian Ronald Hutton notes in The Stations of the Sun, there was no established Roman holiday on December 25th in the traditional calendar.

Hutton explains that the Romans weren’t entirely certain of the exact date of the winter solstice. Ancient sources varied—Pliny the Elder placed it on December 26, Columella on December 23, and Julius Caesar’s calendar marked it as December 25. However, rather than celebrating on this date, the Romans treated the period as a “quiet and mysterious” time between Saturnalia (December 17–23) and the New Year festival (Kalendae) on January 1–3.

The idea that Christians took December 25 from Sol Invictus comes largely from 19th-century scholar Hermann Usener. As historian Steven Hijmans notes in his paper “Sol Invictus, the Winter Solstice, and the Origins of Christmas,” Usener’s theory has been widely accepted—yet, crucially, there is no direct historical evidence that Aurelian’s festival preceded Christian celebrations.

The earliest recorded reference to Sol Invictus being celebrated on December 25 comes from the Chronography of 354, a document that also contains one of the earliest references to December 25 as the date of Christ’s birth. This manuscript, commissioned by a Christian named Valentinus, records Natalis Invicti with thirty ordered games but also states in another section: VIII kal. Ian. natus Christus in Betleem Iudeae— “On the eighth day before the Kalends of January (December 25), Christ was born in Bethlehem of Judea.”

Some scholars, like William J. Tighe, argue that Aurelian may have chosen December 25 specifically because Christians were already marking the date. Dr. C. Philipp E. Nothaft adds that since the Chronography of 354 is the earliest known source for both festivals being on the same day, it is impossible to say which came first—or if there was any competition between them at all.

Ultimately, the claim that Christmas was “stolen” from Sol Invictus is based on assumption, not evidence. Since both festivals appear in the same 4th-century document with no indication of one borrowing from the other, the argument that Christians hijacked a pagan holiday collapses under scrutiny.

Section 3: Yule

Another festival often linked to Christmas is Yule, an ancient Germanic celebration of the return of longer days after the winter solstice. The date varied by hemisphere—falling around December 21–22 in the Northern Hemisphere and June 20–21 in the South. With roots in Norse traditions, its exact origins are difficult to trace.

Alison Eldridge, writing for Britannica.com, explains:

Interestingly, Yule was later moved to December 25 to align with Christmas, not the other way around. The 13th-century Icelandic historian Snorri Sturluson, in his Heimskringla, records that King Haakon I of Norway, a Christian ruler, enacted a law shifting Yule to match the Christian celebration:

Eldridge further confirms that Haakon, who converted to Christianity after a visit to England, merged the Norse Yule celebration with Christmas during his reign.

This historical shift makes it clear: Christmas was not adapted from Yule—rather, Yule was adapted to align with Christmas. If any festival was influenced or “compromised,” it was Yule, not Christianity.

Section 4: Calculation Theory

There are two main theories regarding the origins of Christmas. The first, known as the History of Religions Theory, dates back to the 17th century and suggests that Christmas was adapted from pagan festivals. However, as we've explored, the historical evidence does not support this claim. The second theory, The Calculation Theory, offers a different explanation.

This theory was first proposed by Louis Duchesne in the late 1800s and is rooted in an ancient Jewish tradition called integral age, which held that prophets and patriarchs died on the same date they were conceived. Since early Christians believed Jesus died on March 25, Duchesne reasoned that his conception was placed on this same date, making his birth nine months later—on December 25.

Liturgical historian Thomas J. Talley expanded on this idea, noting that early Jewish Christians, particularly in Asia, may have followed a different calculation, placing Passover on April 6 in their Julian calendar. This led them to celebrate the Nativity nine months later, on January 6—what became Epiphany in the East. Meanwhile, in the West, where March 25 was linked to Jesus’ conception, December 25 naturally followed as his birthdate.

The early Christian chronographer Julius Africanus (AD 160–240) is believed to have assigned March 25 as the date of Jesus’ conception, leading to the December 25 birth tradition. His work, Chronographiae, is now lost, making definitive conclusions difficult. However, the idea of December 25 as Christ’s birthdate predates the 4th century and was recorded by early church fathers.

Hippolytus of Rome (AD 170–235) wrote in Commentary on Daniel (204 AD):

Dr. T.C. Schmidt of Yale notes that Julius Africanus likely made the same calculation in 221 CE, reinforcing that December 25 was established as Christ’s birthdate by the early 3rd century - over a hundred years before it was officially recorded in the Chronography of 354.

While some suggest symbolic reasons for this date, such as its connection to the winter solstice or the arrival of the Magi, the true origins remain uncertain. What is clear, however, is that Christmas is not of pagan origin, but rather an early Christian tradition rooted in theological reasoning rather than cultural appropriation.

Section 5: Santa Claus, Christmas Trees, and Gift-Giving – Myths vs. Reality

Christmas traditions have long been the target of claims that they originated in paganism. However, as we’ve seen with the holiday itself, these claims often lack historical support. Three of the most frequently cited “pagan” elements of Christmas—Santa Claus, the Christmas tree, and gift-giving—each have well-documented Christian and cultural origins.

Santa Claus: A Saint, not a Norse God

The modern-day Santa Claus, while not a biblical figure, is far from a rebranded pagan deity. Some skeptics claim he originates from Odin, the Norse god, but this theory holds little historical weight. Instead, Santa evolved from the very real 4th-century Bishop of Myra, Saint Nicholas.

Saint Nicholas was widely beloved for his generosity, particularly toward children and the poor. One well-known legend recounts how he secretly provided dowries of gold to three impoverished sisters, saving them from a life of destitution. The Dutch held onto their devotion to Sint-Nicolaas (later evolving into Sinterklaas), even after the Protestant Reformation. When Dutch immigrants brought their traditions to America, the figure of St. Nicholas was further transformed.

In 1822, Clement C. Moore’s poem “A Visit from St. Nicholas” (commonly known as “’Twas the Night Before Christmas”) helped solidify Santa’s modern image. His depiction drew on Dutch folklore, local customs, and artistic embellishments, leading to the red-suited, sleigh-riding figure we recognize today. Contrary to popular claims, Santa’s evolution was driven by cultural adaptation, not pagan influence. As Santa Claus evolved over time, so did other Christmas traditions, including the iconic Christmas tree.

The Christmas Tree: A Christian Tradition, not a Pagan Relic

The Christmas tree is another target of pagan-origin theories, particularly the idea that it stems from Norse Yule celebrations or the warnings of Jeremiah 10. However, neither claim holds up to historical scrutiny.

The passage in Jeremiah 10:1-5 describes people cutting down trees, decorating them with silver and gold, and worshipping them as idols. But this is clearly referring to the creation of wooden idols, not festive home decorations. Christmas trees are not objects of worship but symbols of celebration.

Tanya Gulevich, author of Encyclopaedia of Christmas and New Year, notes that while some theorize that ancient European tree veneration may have influenced the tradition, no solid historical evidence supports this. Instead, the first definitive mentions of Christmas trees appear in 16th-century Germany. These early trees were decorated with apples and wafers, inspired by the paradise trees used in medieval Nativity plays.

By the 17th century, the tradition of decorating fir trees at Christmastime was well established. In 1605, a visitor to Strasbourg described the custom of bringing fir trees indoors and adorning them with apples, gilded ornaments, and sweets—far removed from any ancient pagan ritual. Like the Christmas tree, the tradition of giving gifts also has a long history that predates modern celebrations.

Gift-Giving: A Universal Human Tradition

One of the most persistent myths is that Christmas gift-giving originates from the Roman festival Saturnalia. While the practice of exchanging gifts existed in Saturnalia, this was not a uniquely pagan concept—it is a universal human tradition seen across cultures and religions.

The modern Christmas gift-giving tradition actually stems from Saint Nicholas of Myra. From the 9th century onward, he became associated with charity, and by the 15th century, people in Western Europe began giving gifts in his name on December 6, his feast day.

Reformer Martin Luther later shifted this custom to December 25, encouraging families to give presents in honor of the Christkind (the Christ Child) rather than a Catholic saint. By the 16th century, records from Germany describe children receiving “Christ-bundles” containing small gifts like coins, apples, dolls, and lesson books.

Conclusion

From Santa Claus to Christmas trees and gift-giving, none of these traditions are rooted in paganism. Instead, they developed organically through Christian history, European customs, and cultural adaptations over time. While elements may have evolved, their origins remain firmly within Christian and cultural contexts—not ancient pagan worship.

After examining the history and traditions of Christmas, it is clear that its core celebrations are not rooted in paganism. From the Nativity story to the traditions of Santa Claus, Christmas trees, and gift-giving, the holiday has always centred on themes of generosity, light, and joy—values deeply embedded in Christian belief.

New Testament scholar and textual critic Bart Ehrman, despite his secular views, captures the essence of Christmas beautifully:

“More than any other time, event, or celebration, Christmas, for me, shows that you can take the boy out of Christianity, but you can’t take Christianity out of the boy. As much as I am a completely secular-humanist/agnostic/atheist (pick your term), I am still hopelessly attracted to Christmas and what it stands for. … The God of Christmas is not a God of wrath, judgment, sin, punishment, or vengeance. He is a God of love, who wants the best for people and gives of himself to bring peace, joy, and redemption. … The God of an innocent child in a manger, who comes to bring salvation and wholeness to the world.” … I myself do not believe in God. But if I did, that would be the God I would defend, promote, and proclaim. Enough of war! Enough of starvation! Enough of epidemics! Enough of pain! Enough of misery! Enough of abject loneliness! Enough of violence, hatred, narcissism, self-aggrandizement, and suffering of every kind! Give me the God of Christmas, the God of love, the God of an innocent child in a manger, who comes to bring salvation and wholeness to the world, the way it was always meant to be.”

Regardless of one’s faith, Christmas remains a time to reflect on hope, love, and renewal—a celebration of the light that entered the world in the humblest of ways. It is not a holiday of pagan origins, but a commemoration of the greatest gift: the birth of Christ, the Savior who offers peace and salvation to all.

That is what Christmas is truly about.