The following series of emails are a re-distribution of mails sent last year that are 'in season' once again.

Truth On The Web


Issue Date: 12/19/99

Greetings to all the People of God! The forthcoming short series of emails from TOTW are not our regular "News Clipz" but are what we call "Truth On Christmas Clipz: The X-Mas Files". This one(and a 4 subsequent titled emails to follow) is a giagantic compilation of credible source quotations and tidbits on the pagan origin of this Popish holly-day. If placed in a single written paper this compilation would make it very lengthy - so rather than pen a new article at this time we thought it best to semi-organize them into emails styled ala News Clipz for you. If anyone writes an article utilizing a good selection of these (and using an evangelistic loving tone and approach, ya know...something that may actually make even, say, ... a Catholic consider it to be worthy of reading it ... rather than a 'shove these facts in yo' face' approach that will not change anybody's opinion.) we would love to read it and maybe place it on the Truth On The Web Site. We hope you find this informative. ~kh



Volume One of "The X-mas Files"

Christmas Not Always Accepted As It Is Today

The Register of Ministers in Geneva (1546) records a list of "faults which contravene the Reformation." Among the directives regarding "Superstitions" is the following: "Those who observe Romish festivals or fasts shall only be reprimanded, unless they remain obstinately rebellious. "-Philip E. Hughes, ed. and trans., The Register of the Company of Pastors in the Time of Calvin(Grand Rapids: Eerdmans, 1966), p. 56.


FoolTide Season

-In England, Christmas was forbidden by Act of Parliament in 1644; the day was to be a fast and a market day; shops were compelled to be open; plum puddings and mince pies condemned as heathen. The conservatives resisted; at Canterbury blood was shed; but after the Restoration Dissenters continued to call Yuletide "Fooltide". -Catholic Encyclopedia


Declared Illegal By Puritans

In June 1647, England Parliament , headed by Puritans passed legislation abolishing Christmas and other holidays: "Forasmuch as the feast of the nativity of Christ, Easter, Whitsuntide, and other festivals, commonly called holy-days, have been heretofore superstitiously used and observed; be it ordained, that the said feasts, and all other festivals, commonly called holy-days, be no longer observed as festivals; any law, statute, custom, constitution, or canon, to the contrary in anywise not withstanding." - Daniel Neal, The History of the Puritans (London, 1837; rpt. Minneapolis: Klock & Klock, 1979), Vol. 2, p. 458.


Christmas Was Not A Legal Holiday

Christmas was not established as a legal holiday throughout the U.S. until late in the 19th century. In 1659, the Puritan colony in Massachusetts passed a law that anyone 'found observing any such day as Christmas or the like, either by forbearing labor, feasting, or in any other way, shall be fined five shillings.' Many early Americans who refused to work on Christmas either went to jail or paid fines." (Arizona Currents, December, 1968, p.5)


Christmas Was Banned

"Christmas was once banned in Boston. The Puritans forbade the celebration of Christmas because it was a 'pagan feast.' Episcopalians were the first in Boston to observe the holiday. They were followed by increasing numbers of young people who raised 18th century eyebrows with 'frolics, a reveling feast and ball.' But it wasn't until 1856 that the legislature--recognizing a losing battle when it saw it--gave in and made Christmas a legal holiday." (The Phoenix Gazette, December 22, 1967)


Those Who Opposed Christmas Not Liked By Others

The Quakers near Philadelphia were not given to observing holidays, and in New England the whole idea of Christmas was frowned upon...the Puritans were bitterly opposed to it, but being in the minority, their practices were not liked by their fellow citizens." (Alfred C. Hottes, 1001 Christmas Facts and Fancies)


Holding Fast Deceit

In Charles Dickens tale " A Christmas Carol", we can all remember the catch phrase of Ebeneezer Scrooge: " Christmas: Bah, Humbug!" At the time this unholy work was penned, Christmas was still not accepted by the Christian world as it is today (see 6 Clippings above ). This story was wholly designed to 'domesticate' the papal-made/pseudo-Christian holiday and remove the resistance that the last remaining anti-papists held. Along with promulgating the false doctrine of the immortality of the soul, this tale, embraced by millions, concocted by Dickens, had undertones designed to ridicule those people who were not keeping Christmas because they knew of its abominable pagan origins and undertones. ...And it is utilized the same way today ... how many of you have been called a "Scrooge"? Let's look up the definition of what old fictitious Scrooge was trying to tell us.


Merriam Websters definition:

hum*bug [1] (noun)- [origin unknown] First appeared 1751

1 a : something designed to deceive and mislead

b : a willfully false, deceptive, or insincere person

2 : an attitude or spirit of pretense and deception


synonym see IMPOSTURE -- hum*bug*gery (noun)


So we see Scrooge's real message was : Bah, Christmas, something designed (by the papacy) to deceive and mislead!

We agree with Old Scrooge" Christmas: Bah, Humbug!"


"Dickens" Holiday

<<Side note: Oh, As an odd coincidence ... which may or may not have any bearing here.... We looked up the meaning of "Dickens" (as a word -not the history of the actual name) just out of curiosity because we wondered why people said "that little dickens!" and if it had anything to do with Charles Dickens' namesake.

Here is what we saw: dick*ens (noun) [euphemism] First appeared 1598 : DEVIL, DEUCE >>

"Upright men strove to stem the tide, but in spite of all their efforts, the apostasy went on. till the Church, with the exception of a small remnant was submerged under pagan superstition. That Christmas is a pagan festival is beyond all doubt. The time of the year, and the ceremonies with which it in celebrated, prove its origin". - Alexander Hislop's 1916 classic, The Two Babylons: Or the Papal Worship:


What Did The Reformers Think?

Comments on Christmas by Charles H. Spurgeon

"We have no superstitious regard for times and seasons. Certainly we do not believe in the present ecclesiastical arrangement called Christmas. First because we do not believe in any mass at all, but abhor it, whether it be sung in Latin or in English: Secondly, because we find no scriptural warrant whatever for observing any day as the birthday of the Savior; and consequently, its observance is a superstition, because not of divine authority. Superstition has fixed most positively the day of our Savior's birth, although there in no possibility of discovering when it occurred. It was not till the middle of the third century that any part of the Church celebrated the birth of our Lord; and it was not till long after the western Church had set the example, that the eastern adopted it. Because the day in not known. Probably the fact is that the "holy" days were arranged to fit in with the heathen festivals. We venture to assert that if there be any day in the year of which we may be pretty sure that it was not the day on which our Savior was born it is the 25th of December. Regarding not the day, let us give God thanks for the gift of His dear Son. ~C. H. Spurgeon Dec. 24, 1871 (Spurgeon, Metropolitan Tabernacle Pulpit, p. 697)


"Those who follow the custom of observing Christmas, follow not the Bible, but pagan ceremonies".
~ C. H. Spurgeon


John Knox on Man-made Ceremonies

"That God's word damns your ceremonies, it is evident; for the plain and straight commandment of God is, "Not that thing which appears good in thy eyes, shalt thou do to the Lord thy God, but what the Lord thy God has commanded thee, that do thou: add nothing to it; diminish nothing from it" Now unless that ye are able to prove that God has commanded your ceremonies, this his former commandment will damn both you and them."~John Knox's History of the Reformation in Scotland (Ed. by William Croft Dickinson; New York: Philosophical Library, 1950), Vol. 1, p. 91


Knox on Christmass Keeping and other Papist Days of men

"Lest upon this our generality ungodly men take occasion to cavil, this we add for explication. By preaching of the Evangel, we understand not only the Scriptures of the New Testament, but also of the Old; to wit, the Law, Prophets, and Histories, in which Christ Jesus is no less contained in figure, than we have him now expressed in verity. And, therefore, with the Apostle, we affirm that "all Scripture inspired of God is profitable to instruct, to reprove, and to exhort." In which Books of Old and New Testaments we affirm that all things necessary for the instruction of the Kirk, and to make the man of God perfect, are contained and sufficiently expressed.

By contrary Doctrine, we understand whatsoever men, by Laws, Councils, or Constitutions have imposed upon the consciences of men, without the expressed commandment of God's word: such as be vows of chastity, foreswearing of marriage, binding of men and women to several and disguised apparels, to the superstitious observation of fasting days, difference of meat for conscience sake, prayer for the dead; and keeping of holy days of certain Saints commanded by men, such as be all those that the Papists have invented, as the Feasts (as they term them) of Apostles, Martyrs, Virgins, of Christmas, Circumcision, Epiphany, Purification, and other fond feasts of our Lady. Which things, because in God's scriptures they neither have commandment nor assurance, we judge them utterly to be abolished from this Realm; affirming further, that the obstinate maintainers and teachers of such abominations ought not to escape the punishment of the Civil Magistrate.- In 1560, Knox, First Book of Discipline. -Knox's History, Vol. 2, p. 257-8, 281. Cf. John Knox, Works (David Laing, ed.; Edinburgh: James Thin, 1895), Vol. ii, p. 190.


More Hard Knox for Xmas keepers

The position of the Scottish Church was reaffirmed in 1566. Theodore Beza wrote to Knox, requesting Scottish approval for the Second Helvetic Confession (1566). The General Assembly in Scotland replied with a letter of general approval. Nevertheless, the Assembly could scarcely refrain from mentioning, with regard to what is written in the 24th chapter of the aforesaid Confession concerning the "festival of our Lord's nativity, ... passion, resurrection, ascension, ...that these festivals at the present time obtain no place among us; for we dare not religiously celebrate any other feast-day than what the divine oracles prescribed."- In Knox, Works, Vol. vi, pp. 547-48. The same position is expressed in the Second Scotch Confession (1580), which rejects the "dedicating of kirks, altars, days."


No Nativity, Birthdays or Christmas for Early Christians or Catholics Either

According to the December 23,1996 issue of US News & World Report, "the earliest Christians simply weren't interested in celebrating the Nativity...". The same magazine continues, "..They 'viewed birthday celebrations as heathen'. The third-century church father Origen [a catholic] had declared it a sin to even think of keeping Christ's birthday 'as though he were a king pharoah'."

Let us quote the Catholic Encyclopedia published in 1913AD "..Origen, glancing perhaps at the discreditable imperial Natalitia, asserts (in Lev. Hom. viii in Migne, P.G., XII, 495) that in the Scriptures sinners alone, not saints, celebrate their birthday; Arnobius (VII, 32 in P.L., V, 1264) can still ridicule the "birthdays" of the gods."


Solstice Celebration

Although there was no Christmas observance at this time, there were various pagan celebrations held in conjunction with the winter solstice.

In Scandinavia, the great feast of Yule with all its various ceremonies, had celebrated the birth of the winter sun-god. In the Latin countries there reigned Saturnalia, a cult of the god Saturn. The date December 25, coincided also with the birth of Attis, a Phrygian cult of the sun-god, introduced into Rome under the Empire. The popular feasts attached to the births of other sun-gods such as Mithras, were also invariably celebrated at the time of the winter solstice.-. Ethel L. Urlin, Festivals, Holy Days, and Saints' Days (London, 1915; rpt. Detroit: Gale Research Co., 1979), p. 232.


"Our annual Christian festival (Christmas) is nothing but a continuation under a different name of this old solar festivity (Saturnalia)."~(The New Golden Bough- Fraser and Foster, page 653).


"The observance of December 25 (as a Christian festival) only dates from the fourth century and is due to assimilation with the Mithraic festival of the birth of the sun" ~(World Popular Encyclopedia, Volume 3).


If You Can't Beat 'Em The RCC says Join 'Em

The transition from festivals commemorating the birth of a sun god to a celebration ostensibly for the Son of God occurred sometime in the fourth century. Unable to eradicate the heathen celebration of Saturnalia, the Church of Rome, sometime before 336 A.D., designated a Feast of the Nativity to be observed.- James Taylor, "Christmas," in The New International Dictionary of the Christian Church (J. D. Douglas, ed.; Grand Rapids: Zondervan, 1974), p. 223.


All The Trappings = Saturnalia

Many of the customs associated with Christmas also took their origins from the heathen observances. The exchanging of gifts, extravagant merriment, and lighting of candles all have previous counterparts in the Roman Saturnalia. The use of trees harkens back to the pagan Scandinavian festival of Yule.~James Taylor, "Christmas," in The New International Dictionary of the Christian Church (J. D. Douglas, ed.; Grand Rapids: Zondervan, 1974), p. 223.


Given Up When truth Discovered

On Sunday, 16 November, 1550, an edict was issued concerning holidays; it was a decree "respecting the abrogation of all festivals, ... " This ban on festival days (including Christmas) caused an uproar in certain quarters, and Calvin was reproached as the instigator of the action.-Philip E. Hughes, ed. and trans., The Register of the Company of Pastors in the Time of Calvin(Grand Rapids: Eerdmans, 1966),p. 130.


Only God Can Appoint Days

A Scottish minister (1575-1651), David Calderwood, in his critique of the Perth Assembly, asserts that only God has the prerogative "to appoint a day of rest and to sanctify it to his honor." Under the law of God, no one presumed to appoint holy days "but God, and that either by Himself, or by some extraordinary direction. "~[22] Perth Assembly, pp. 66, 69.

Calderwood continues, "Nay, let us utter the truth, December-Christmas is a just imitation of the December-Saturnal of the ethnic [heathen] Romans, and so used as if Bacchus, and not Christ, were the God of Christians."- Perth Assembly, pp. 79-81.


Second Commandment Ruling

George Gillespie (1613-49) rests his case on the second commandment. "The second commandment is moral and perpetual, and forbids to us as well as to them the additions and inventions of men in the worship of God." Therefore, "sacred significant ceremonies devised by man are to be reckoned among those images forbidden in the second commandment."- Gillespie, Part 2, pp. 118, 84; cf. 86.


Creeping Against Opposition

Opposition to ecclesiastical holidays remained in American Presbyterianism through the latter half of the nineteenth century. Speaking of the South after the Civil War, one historian notes: There was, however, no recognition of either Christmas or Easter in any of the Protestant churches, except the Episcopal and Lutheran. For a full generation after the Civil War the religious journals of the South mentioned Christmas only to observe that there was no reason to believe that Jesus was actually born on December 25; it was not recognized as a day of any religious significance in the Presbyterian Church. "If the exact date were known, or if some day (as December 25) had been agreed upon by common consent in the absence of any certain knowledge, we would still object to the observance of Christmas as a holy day. We object for many reasons, but at present mention only this one ­ that experience has shown that the institution of holy days by human authority, however pure the intention, has invariably led to the disregard of the Holy day ­ the Sabbath ­ instituted by God." In the following decade [the 1880s] this same journal sorrowed to see "a growing tendency [to introduce church festivals into Protestant denominations], even in our own branch of the church. True, it is by no means general, and has not been carried very far, but it is enough to awaken our concern and to call for that least a word of warning that the observance of Easter and Christmas is increasing amongst us...."~ Ernest Trice Thompson, Presbyterians in the South (Richmond: John Knox Press, 1973), Vol. 2, p. 434. Thompson's citations are from the Southern Presbyterian (December 22, 1870; January 3, 1884).


Not Everybody Succumbed To This Popish Plot

In 1899, the General Assembly of the Presbyterian Churches was overtured to give a "pronounced and explicit deliverance" against the recognition of "Christmas and Easter as religious days." Even at this late date, the answer came back in a solid manner: There is no warrant in Scripture for the observance of Christmas and Easter as holydays, rather the contrary (see Gal. 4:9-11; Col. 2:16-21), and such observance is contrary to the principles of the Reformed faith, conducive to will-worship, and not in harmony with the simplicity of the Gospel of Jesus Christ.~Cited in Morton H. Smith, How is the Gold Become Dim (Jackson, Mississippi: Steering Committee for a Continuing Presbyterian Church, etc., 1973), p. 98.


Some Sects Held Fast The Truth even in Modern Day

Even with the avalanche of liberalism and evangelical ecumenicity, Christmas has not gone unchallenged in twentieth century Presbyterianism. In 1962, the Synod of the Free Presbyterian Church of Scotland issued a "Statement of Differences Between the Free Presbyterian Church of Scotland and the Other Presbyterian Churches." One point of difference concerns the observance of holidays, which are tolerated in the theologically liberal Church of Scotland. The Free Presbyterian Church rejects the modern custom becoming so prevalent in the Church of Scotland, of observing Christmas and Easter. It regards the observance of these days as symptomatic of the trend in the Church of Scotland towards closer relations with Episcopacy. At the time of the Reformation in Scotland all these festivals were cast out of the Church as things that were not only unnecessary but unscriptural.- History of the Free Presbyterian Church of Scotland (1893-1970) (Compiled by a Committee Appointed by the Synod of the Free Presbyterian Church; Inverness: Publications Committee, Free Presbyterian Church of Scotland, n.d.), p. 383.



©2002 Truth On The Web Ministries: All the articles originated by Kenneth Hoeck and/or Brian Hoeck may be freely distributed or mirrored as long as presented in their entirety (including this statement), attributed to Truth on The Web, and proper author credit given.