December 25th, just after the winter solstice, marked the moment when the hours of daylight began to lengthen again. This celestial event was of vital importance to agricultural civilizations, as it symbolized the return of light and the promise of future harvests. The festivities of Tammuz included feasts, sacrifices, and the worship of symbols of eternal life, such as evergreen trees.
Similarly, in ancient Egypt, the cult of Osiris, another god associated with death and resurrection, was celebrated. According to legend, Osiris was killed by his brother Set and resurrected by his wife, Isis. This cycle of death and resurrection symbolized the renewal of life and the power of rebirth. Although the exact dates of the Egyptian celebrations did not necessarily coincide with December 25th, the concept of a god reborn after darkness would later influence the festivities of other cultures.
The celebrations of Osiris also included symbols of vegetation and light, reflecting the importance of the solar cycle. Offerings and rituals ensured the regeneration of the Nile and, with it, the fertility of agricultural lands.
The cult of Mithra, originating in Persia, had a significant impact on how the Romans and other cultures perceived winter festivities. Mithra, known as the god of light and truth, was worshiped by Roman soldiers and represented the victory of good over evil. His birth, which according to legends occurred from a rock, was celebrated on December 25th. This date was not coincidental; it symbolized the return of the sun after the shortest day of the year, marking the beginning of a new cycle of light and hope.
Mithraism spread throughout the Roman Empire, and its festivities included feasts, initiation rites, and secret ceremonies. Despite its esoteric nature, the cult became popular among legionaries and merchants, contributing to the adoption of solar elements in future Christmas celebrations.
In Rome, winter was greeted with Saturnalia, one of the most important festivals on the Roman calendar, celebrated in honor of Saturn, the god of agriculture. This celebration began on December 17th and extended over several days, even up to December 23th. During Saturnalia, social norms were suspended, gifts were exchanged, and slaves could act as free people, creating an atmosphere of revelry and freedom.
The Romans decorated their homes with evergreen branches and lit candles, symbolizing light and life in the midst of the winter darkness. These traditions, along with feasts and festive songs, are recognizable in today’s Christmas customs.
The Sol Invictus and the Influence of Catholicism during the Roman Empire
December 25th was also dedicated to Dies Natalis Solis Invicti (the Day of the Birth of the Unconquered Sun). This festivity was established in the 3rd century by Emperor Aurelian and became an official celebration of the cult of the sun. The Sol Invictus was a solar deity symbolizing the continuity and power of the sun, an essential element for life and the prosperity of the Empire.
When Catholic Christianity began to spread throughout the Roman Empire, Catholic Church leaders faced a challenge: how to establish and strengthen the Christian faith in an environment filled with pagan practices and festivities. To facilitate the conversion of pagan peoples, the Church decided to adapt and “Christianize” certain festivities. Thus, in the 4th century, December 25th was proclaimed the official date to celebrate the birth of Jesus. This transformed a pagan celebration of the winter solstice into a Christian event that commemorated the arrival of the “Sun of Righteousness” mentioned in Malachi 4:2, associating it with Jesus Christ. The celebration of the birth of Tammuz was replaced with the figure of Christ, even though biblical evidence places the birth of the Son of God at another time of the year, this date was still used to commemorate it.
In Norse and Germanic cultures, Yule was the most important festivity during winter, coinciding with the solstice. Bonfires were lit, and the Yule log was burned, a symbol of protection and good fortune for the coming year. These cultures believed that the light of the fire helped to overcome the darkness of winter and ward off evil spirits. Families gathered to celebrate, sing, and share meals, while paying homage to their gods, including Odin, who in some legends rode across the sky during winter nights.
Yule also included the practice of decorating homes with evergreen branches and mistletoe, symbols of life and resilience in the face of harsh winters. These customs, along with feasts and the reverence for nature, became part of Christmas traditions as Catholicism spread to Germanic lands.
During the Middle Ages, the celebration of Christmas took on a more solemn character but was also blended with popular customs of the time. Churches began to depict scenes of Christ’s birth and organize special masses. However, the influence of pagan festivities was still felt. In many parts of Europe, winter celebrations were still marked by drinking, music, and feasting.
Saint Nicholas of Myra, or the Legend of Santa Claus
The figure of Saint Nicholas, a 4th-century bishop known for his generosity, was also incorporated into Christmas traditions. In medieval Europe, Saint Nicholas became the patron of children, and the gifts he left for the little ones laid the foundation for the modern figure of Santa Claus.
The origin of Santa Claus is a tale that has developed over centuries, taking elements from legends, religious stories, and popular traditions. The modern figure of Santa Claus is an amalgamation of various sources, with the primary one being the story of Saint Nicholas of Bari, or Saint Nicholas of Myra, a 4th-century bishop known for his generosity and miracles.
Saint Nicholas was born in the 3rd century in the city of Patara, in the region of Lycia, which is now part of Turkey. His parents were wealthy Christians who died when he was young, leaving him a considerable inheritance. Nicholas decided to dedicate his life to the service of God, and according to tradition, he used his fortune to help the poor and needy.
He eventually became the bishop of Myra, now known as Demre, a city recognized for its Catholic community and religious fervor. Nicholas was greatly loved for his kindness and acts of charity, and his fame grew thanks to stories portraying him as a protector of children and sailors.
One of the most famous stories contributing to Saint Nicholas’s image as a generous gift-giver is the legend of the three poor daughters. It is said that a man from Myra, impoverished, could not provide a dowry for his daughters to marry, condemning them to a life of misery or, according to the custom of the time, to be sold as slaves. Upon learning of this situation, Nicholas secretly threw a bag of gold through the man’s house window for three consecutive nights, thereby providing a dowry for each daughter. This story forms the basis of the tradition of leaving gifts in stockings or shoes, symbolizing generosity and the spirit of selfless giving.
Another legend tells of Saint Nicholas resurrecting three children who had been murdered and placed in a barrel of brine by a butcher. Although macabre, this story reinforced his reputation as a protector of children and contributed to the perception of his miraculous nature.
Stories portraying Saint Nicholas as a thief or delinquent are rare and not part of traditional Christian legends. These versions may stem from a misinterpretation of his history of generosity. As part of his humility and commitment to doing good without recognition, Nicholas carried out many of his charitable acts in secret. For example, when he threw bags of gold through windows to help poor families, he did so under the cover of night to remain unseen. This practice could have led some to perceive him as acting furtively, potentially giving rise to distorted accounts of alleged theft.
However, these stories lack historical foundation or support in traditional accounts of his life. Saint Nicholas is widely recognized in Christian history as a benevolent, honorable Catholic saint dedicated to the welfare of others.
The figure of Saint Nicholas became popular in Europe, particularly in the Netherlands, where he was known as Sinterklaas. Dutch settlers brought the Sinterklaas tradition to North America in the 17th century, and over time, the figure evolved in the United States. In 1823, the poem A Visit from Saint Nicholas, also known as The Night Before Christmas, written by Clement Clarke Moore, helped shape the image of Santa Claus as a jolly character flying in a sleigh pulled by reindeer, delivering gifts to children on Christmas Eve.
Thomas Nast, a famous 19th-century cartoonist, solidified the modern image of Santa Claus with his white beard and red suit through illustrations published in magazines and newspapers of the time. In the 20th century, the image was further popularized by advertising campaigns, such as those by Coca-Cola, which reinforced the Santa Claus figure as we know it today. The figure of Santa Claus, developed from Saint Nicholas, has been enriched by elements from various cultures and mythologies, becoming a global icon of generosity and Christmas cheer.
Another widely popularized element was the Christmas tree, which also has its origins in paganism.
The Christmas tree has an ancient and diverse origin that dates back to different cultures and pre-Christian traditions. Although today it is primarily associated with the Christian celebration of Christmas, its roots lie in pagan rites related to the worship of nature and the arrival of the winter solstice.
Since ancient times, many cultures have regarded trees, especially evergreens, as symbols of life and renewal. During the winter solstice, the longest nights of the year, ancient peoples celebrated the sun’s return and the promise of spring’s arrival. Evergreen trees, which stayed green throughout the year, represented vitality and resilience against winter.
In ancient Babylon and Egypt, it was believed that a green tree symbolized the rebirth of the god Tammuz, who died and resurrected each year. In Egypt, the worship of the god Osiris, associated with the cycle of death and resurrection, also included symbols of vegetation, such as palm trees and other trees representing eternal life.
In the Norse tribes and during the celebration of Yule, Germanic and Scandinavian tribes celebrated the winter solstice by decorating their homes with evergreen branches and lighting bonfires. Yule marked the return of sunlight and the hope of a new year. These branches and trees were considered protective elements that warded off evil spirits and celebrated the continuity of life.
The Romans also had their own winter celebrations. During Saturnalia, held in honor of the god Saturn, they decorated their houses with tree branches and garlands. This festivity, which began in mid-December, included gift exchanges, feasts, and a festive atmosphere reminiscent of modern Christmas. Laurel branches and evergreen trees were symbols of prosperity and good fortune, and their use during Saturnalia contributed to the practice of decorating with greenery during winter festivities.
With the arrival of Catholicism, many of these pagan traditions were adapted and reinterpreted to align with the new faith. Although there is no evidence that early Christians used trees as part of their celebrations, the practice of decorating with evergreen branches persisted and began to take on a Christian meaning.
The Christmas tree as we know it today primarily developed in Europe, and there are several stories about the origin of this tradition. For example, Saint Boniface and Thor’s Oak. According to an 8th-century legend, Saint Boniface, a Christian missionary in Germany, cut down a sacred oak tree dedicated to the god Thor to demonstrate the power of Christianity over pagan deities. In its place, a fir tree grew, which Boniface declared a symbol of God’s eternal love. This story contributed to the veneration of the evergreen tree as a Christian symbol.
Another story is the Paradise Mystery Plays celebrated during the Middle Ages. These were theatrical plays called mysteries or dramas, which were popular at the time. One of the most notable was the one representing the story of Adam and Eve in Paradise. To depict the Garden of Eden, a tree decorated with red apples, symbolizing the forbidden fruit, was used. This theatrical representation took place on December 24th, known as Adam and Eve’s Day. Some historians suggest that the “Paradise tree” eventually became the Christmas tree, to which Christian symbols were added, such as apples (later transformed into ornaments) and candles (symbolizing the light of Christ).
Germany is widely recognized as the birthplace of the modern Christmas tree tradition. The oldest records indicate that German households began decorating trees indoors in the 16th century. According to tradition, Martin Luther, the leader of the Protestant Reformation, was the first to add lit candles to a tree. It is said that one winter night, while walking through a forest, he was struck by the beauty of the stars shining through the branches of the trees. To recreate this scene for his family, he brought a tree into his home and decorated it with candles.
By the late 17th and early 19th centuries, the use of Christmas trees spread across Europe and America. In the United Kingdom, the tradition was popularized by Queen Victoria and Prince Albert, of German origin, who installed a Christmas tree in Windsor Castle. The image of the royal family around the tree, published in newspapers, inspired the British public to adopt this practice. In the United States, the tradition arrived with German immigrants and became popular during the 19th century.
Over time, the Christmas tree became a universal symbol of the holiday season. In the 20th century, tree decorations evolved to include electric lights, glass ornaments, garlands, and angel or star figures at the top, representing the angel who announced Jesus’s birth or the Star of Bethlehem.
The tradition of Christmas trees has continued to evolve, adapting to modern cultures and lifestyles. Today, the Christmas tree is an integral part of these festivities worldwide, symbolizing joy, family unity, and hope during the holiday season.
The celebration of Christmas during the Middle Ages marked a starting point for the modern observance of this holiday.
The celebration of Christmas in the Middle Ages was a complex and varied event, influenced by both Catholic traditions and pagan customs that were integrated over time. During the Early Middle Ages, following the fall of the Roman Empire, the Catholic Church became a central institution in the social and spiritual life of Europe. Christmas celebrations began to institutionalize as Catholicism spread across the continent. The date of December 25th, officially established in the 4th century by Pope Julius I to coincide with the Roman Dies Natalis Solis Invicti, was used to attract pagans and facilitate their conversion to Christianity.
At this time, Christmas celebrations included solemn masses and religious acts focused on the birth of Christ. Churches decorated their altars and spaces with candles and flowers to symbolize the light of Christ. Midnight masses became an important tradition, symbolizing the moment of Jesus’s birth.
Although the Catholic Church promoted a religious celebration, Christmas in the Middle Ages was not limited to liturgical services. Festivities included elements from earlier celebrations like the Roman Saturnalia and the Germanic Yule, which added a festive and playful tone to the commemorations.
Feasts and banquets became more common during this holiday, with noble families and feudal lords hosting grand banquets in their halls. These meals were elaborate and abundant, featuring game meats, pies, dried fruits, wine, and spices. The Christmas dinner became an opportunity to display generosity and hospitality. In many manor houses, feasts could last several days, with entertainment provided by minstrels, troubadours, and musicians.
Religious dramas and plays also became an important part of Christmas celebrations. In the Middle Ages, religious plays called mysteries and miracles dramatized scenes from Christ’s life, such as his birth, and were performed in both churches and public squares. They were a way to teach biblical stories to a largely illiterate population.
Although modern Christmas carols developed later, festive songs were already sung in villages and towns during the Middle Ages. These early songs included both religious hymns and cheerful tunes celebrating the winter season.
A peculiar figure in medieval celebrations was the Lord of Misrule or King of the Festivities, who presided over events where social norms were temporarily reversed. During this time, roles of masters and servants could be exchanged, and unrestrained fun, along with parody and humor, were common. This practice was a remnant of the Roman Saturnalia and was related to winter solstice festivities.
The Role of the Catholic Church and the Incorporation of Pagan Traditions
The Catholic Church, aware of popular customs, sought to Christianize some of these practices to avoid opposition from the people. For example, the use of evergreen branches to decorate homes and buildings was assimilated as a symbol of eternal life and the light of Christ in a dark world. This practice had roots in Germanic Yule and Roman celebrations, where plants like mistletoe and holly were used.
The Yule log, a Nordic tradition in which a large log was burned to attract good fortune, was also adopted in some regions of Europe. Although the pagan meaning of warding off evil spirits and ensuring fertility for the coming year was reinterpreted to represent divine protection and purification.
Charity was an important component of medieval Christmas celebrations. Nobles and landowners were encouraged to give donations and food to the poor during the Christmas season, following the example of Saint Nicholas, a saint known for his generosity. This practice of giving to the needy was formalized in some places on Saint Stephen’s Day, December 26th, also known as Boxing Day, when servants and workers received gifts or food.
The season of Advent, which preceded Christmas, was a time of fasting, prayer, and reflection. It was common for people to abstain from certain foods and festive practices until Christmas Day, marking a contrast between the period of waiting and the celebration to come. During Advent, sermons and religious services focused on the anticipation of Christ’s arrival, both in his birth and his second coming.
Despite the popularity of the celebrations, not everyone approved of the pagan festivities disguised as Christian. There is no biblical record indicating that early Christians celebrated these traditions. Some Church leaders and reformers criticized the excesses and licentious behavior associated with Christmas festivities. In certain cases, attempts were made to regulate or limit the celebrations, ensuring they were more sober and centered on religious devotion.
Monastic orders, such as the Benedictines and Franciscans, played a key role in promoting the religious celebrations of Christmas. Monks and friars conducted solemn masses and organized charitable works. Additionally, monasteries were often centers for the production of wine and beer, which were consumed during Christmas festivities, making the celebration inherently beneficial for them.
By the end of the Middle Ages, Christmas had evolved into an important holiday both in the liturgical calendar and in popular life. Cities began decorating their streets and organizing Christmas markets where food, toys, and decorations were sold. Regional traditions intertwined with Christian teachings, creating a diverse and colorful celebration.
In summary, Christmas in the Middle Ages was a reflection of medieval life itself: a mix of religious devotion and lively celebrations filled with color, music, and festivity. The combination of pagan practices, popular customs, and Christian teachings laid the groundwork for many of the Christmas traditions that persist today.
Modern Christmas is a Syncretism of Cultures and Traditions with No Biblical Basis
Over the centuries, Christmas adopted elements from various cultures and ancient festivities. The incorporation of decorated trees, lights, songs, and gifts comes from an amalgamation of traditions, including the Roman Saturnalia, Germanic Yule, and pagan sun-worshiping practices. The Church, in an effort to unify the celebration and give it a more Christian focus, transformed many of these customs into symbols of Jesus’s festivity, although their pagan origins remain evident to historians.
The celebration of Christmas in the modern era began to take shape during the Renaissance and especially between the 17th and 19th centuries, with the emergence of new traditions and a revitalization of ancient Christmas customs that had survived through the ages.
During the Renaissance, Christmas experienced a resurgence in popularity and was celebrated with renewed enthusiasm across continental Europe and England. This period, marked by the rediscovery of classical arts and literature, also influenced Christmas celebrations. Nativity plays, known as mysteries, became more elaborate and began including not only biblical stories but also more complex and secular scenes.
Cities and towns decorated their streets and squares, and Christmas markets became common in parts of Europe, especially in Germany and Austria. These markets, such as the famous Christkindlmarkt in Nuremberg, were filled with merchants selling sweets, toys, and crafts, while plazas were lit with candles and torches, creating a festive atmosphere.
One of the most interesting episodes in the history of Christmas occurred in England during the 17th century when the Puritans, led by figures like Oliver Cromwell, took control of Parliament and established the Commonwealth from 1649 to 1660. The Puritans believed that Christmas was filled with excess and licentious behavior that strayed from the true Christian purpose of the holiday. In 1644, the Puritan Parliament declared December 25th a normal workday, and the celebration of Christmas was formally banned in 1647.
The suppression of Christmas festivities included the prohibition of festive gatherings, the cancellation of special masses, and the removal of any Christmas symbols. However, the population continued to celebrate in secret, and riots and protests often erupted against the ban. This restrictive policy only lasted until 1660, when the monarchy was restored, and King Charles II reinstated Christmas as a festive holiday.
In the 18th century, Christmas began to regain popularity in Europe. Local traditions, such as caroling and family feasts, once again became common, and the celebrations spread across different social strata. In Germany, the Christmas tree, known as the Tannenbaum, began to be decorated with candles, fruits, and small gifts. This tradition, with pagan and Germanic origins, was Christianized and became a symbol of the holiday.
At the same time, writers and poets began including references to Christmas in their works. Illustrations by artists like William Hogarth depicted scenes of Christmas celebrations in middle- and upper-class homes, showing families gathered around the fireplace and participating in games and feasts.
The 19th century marked a turning point for Christmas, particularly in England, where Queen Victoria and Prince Albert popularized many of the Christmas traditions we know today. Albert, of German origin, introduced the practice of the Christmas tree at Windsor Castle, and the image of the royal family gathered around the tree was published in newspapers, inspiring the population to adopt this custom.
During this period, Christmas literature and music also flourished. Charles Dickens, with his famous work A Christmas Carol in 1843, was instrumental in shaping the modern perception of Christmas as a time of compassion, generosity, and reflection. The story of Ebenezer Scrooge, a miser who finds redemption through the spirit of Christmas, captured the public’s imagination and promoted a message of charity and goodwill.
Carols, which had fallen out of use in previous centuries, resurged strongly. Songs like Silent Night (composed in 1818 in Austria) and O Come, All Ye Faithful became classics sung in churches and homes. Christmas cards also gained popularity during the Victorian era, thanks to Sir Henry Cole, who created the first printed cards in 1843.
In the United States, Christmas was celebrated sporadically during the 17th and 18th centuries, influenced by traditions brought by European settlers. However, it was not until the 19th century that the holiday consolidated as a national event. The mix of British, German, and Dutch traditions enriched the celebrations in the country. For example, the figure of Santa Claus developed from Saint Nicholas, blending with elements of Dutch folklore about Sinterklaas and gaining popularity through Clement Clarke Moore’s poem A Visit from Saint Nicholas in 1823, also known as The Night Before Christmas.
With the advent of the 20th century, Christmas became a widely celebrated holiday in the Western world and beyond, thanks in part to the influence of media and advertising. Radio, television, and later cinema helped spread songs, movies, and programs that cemented the image of Christmas as a time of family joy and shared traditions.
The 20th century also saw an increase in the commercialization of Christmas, emphasizing gifts and shopping. Stores began decorating their windows with lights and ornaments as early as December, or even earlier, creating a festive atmosphere that encouraged consumerism. This phenomenon was observed not only in the United States and Europe but also in other parts of the world, where Christmas became a celebration adopted by different cultures, often with local adaptations.
Christmas, as celebrated in the modern era, is the result of centuries of evolution and adaptation. From the ancient roots of pagan festivities, through medieval and Renaissance practices, to Victorian traditions and 20th-century commercialization, the holiday has incorporated elements from various cultures and periods.
Today, Christmas is a combination of pagan customs fused with the Catholic strategy of Christianization. This amalgam of rites and pagan customs has been transformed into a sublime celebration that many are unwilling to abandon. Secularly, it is a time that many dedicate to spiritual reflection, family, generosity, and for many, fun and the exchange of gifts, with a more traditional than religious aspect.
The Abominations in the Temple of Jerusalem and Their Implications for Christmas Celebrations
The spiritual corruption and departure from divine principles experienced by the people of Israel, as well as the Christian people in general, are manifested in Ezekiel chapter 8. This vision, given to the prophet by God, serves as both a denunciation of idolatry and a warning to all of us about the importance of purity in our worship and the danger of allowing external influences to divert us from our commitment to God.
Ezekiel, in captivity in Babylon, is visited by the hand of God, who takes him in spirit to Jerusalem. There, God shows him the hidden sins the people were committing within the temple itself. “In the sixth year, in the sixth month on the fifth day, while I was sitting in my house and the elders of Judah were sitting before me, the hand of the Sovereign Lord came on me there.” (Ezekiel 8:1).
In this vision, Ezekiel is shown the glory of God, appearing as a figure of radiance and fire, as described in Ezekiel 8:2. “I looked, and I saw a figure like that of a man. From what appeared to be his waist down he was like fire, and from there up his appearance was as bright as glowing metal.”
The vision begins at the entrance of the temple, a place that was meant to be sacred and dedicated to the worship of Jehovah but had been profaned at that time. God says to Ezekiel, “Son of man, look toward the north.” So I looked, and in the entrance north of the gate of the altar I saw this idol of jealousy.” (Ezekiel 8:5). This idol, known as the “idol of jealousy,” represented the influence of pagan gods on Israel’s worship. The Hebrew term sêmel haqqin’âh is not mentioned elsewhere in the Bible or in any ancient literature available to us today. Some have suggested that it represented Baal, Molech, or Ashtoreth.
The idol might have represented a specific image provoking God’s jealousy or idolatry in general, which had defiled the temple grounds. Some may believe that the idol represented the male reproductive organ; however, no evidence supports this claim. Interestingly, in modern Japan, there is a festival called Kanamara Matsuri, or the Festival of the Steel Phallus, celebrated annually in Kawasaki, typically on the first Sunday of April. This traditional festival honors fertility and prosperity, with the phallus as its symbol. It could be seen as a modern version of celebrations linked to Tammuz, who also symbolized fertility.
God adds, “Son of man, do you see what they are doing—the utterly detestable things the Israelites are doing here, things that will drive me far from my sanctuary?” (Ezekiel 8:6). God emphasizes the gravity of the situation to Ezekiel, pointing out that the people had not only allowed idolatry but had introduced it into the holiest place. God then takes Ezekiel beyond the entrance and shows him a hole in the wall, saying, “Son of man, now dig into the wall.” So I dug into the wall and saw a doorway. And he said to me, ‘Go in and see the wicked and detestable things they are doing here.’ So I went in and looked, and I saw portrayed all over the walls all kinds of crawling things and unclean animals and all the idols of Israel.” (Ezekiel 8:8-10).
Inside this chamber, the elders of Israel were secretly worshiping, each with a censer in hand. They said, “The Lord does not see us; the Lord has forsaken the land.” (Ezekiel 8:12). Although this account relates to the idolatry of the people of Israel, it reflects a sentiment that many believers might have today.
The absence of immediate punishment for idolatry, to which many Christians have become accustomed, does not mean that God is blind or unaware of what happens below. Ezekiel’s vision demonstrates that God is fully aware of His people’s idolatry. While some may think that God has abandoned the earth and that they can act freely without facing judgment, this should not be interpreted as God being permissive.
He is patient, “The Lord is compassionate and gracious, slow to anger, abounding in love.” (Psalm 103:8). But He will not leave the guilty unpunished. In Exodus 34:7, God’s Word states: “maintaining love to thousands, and forgiving wickedness, rebellion, and sin. Yet he does not leave the guilty unpunished; he punishes the children and their children for the sin of the parents to the third and fourth generation.”
Then God says to Ezekiel: “Again, you will see them doing things that are even more detestable.” (Ezekiel 8:13). He leads Ezekiel to the temple gate, where he sees “women sitting there mourning for Tammuz” (Ezekiel 8:14). Tammuz, the Mesopotamian god associated with fertility, had an annual lamentation symbolizing the death and rebirth of nature. His annual celebration on December 25th was later adopted to commemorate the birth of Jesus.
The participation of women in this pagan rite within the temple demonstrates how deeply idolatry had infiltrated Israel’s culture and religious practice. As seen in this study, the worship of Tammuz is one of the most deeply rooted pagan cults across many cultures, including in Israel. These women described by Ezekiel are a clear allusion to Christmas, and they represent the churches participating in this celebration.
But that is not all. God says to Ezekiel: “Do you see this, son of man? You will see things that are even more detestable than this.” (Ezekiel 8:15). He then takes him to the inner court of the temple, where Ezekiel sees twenty-five men with their “backs toward the temple of the Lord and their faces toward the east, they were bowing down to the sun in the east.” (Ezekiel 8:16). This act of sun worship was common in the religions of neighboring nations but, for Israel, it signified turning their backs on the one true God. These 25 men could even be interpreted as a reference to the date of that celebration, December 25th.
God concludes by showing Ezekiel the gravity of these acts committed by the people of Israel, with significant implications for our time: “Have you seen this, son of man? Is it a trivial matter for the people of Judah to do the detestable things they are doing here? Must they also fill the land with violence and continually arouse my anger?” (Ezekiel 8:17). And He warns: “I will deal with them in anger; I will not look on them with pity or spare them. Although they shout in my ears, I will not listen to them.” (Ezekiel 8:18). This judgment is a clear indication that idolatry and spiritual corruption had reached a point of no return, warranting God’s just retribution.
This chapter of Ezekiel shows us that idolatry and spiritual corruption are not merely about external ceremonies but about hearts turned away from God. Ezekiel’s vision serves as a solemn reminder of the importance of maintaining the purity of our worship and not allowing worldly influences to lead us away from the truth, as in the celebration of Christmas. God seeks worshipers who will worship Him “in spirit and in truth.” (John 4:24). God does not desire the celebration of Jesus’s birthday but rather His death, so that we remember the sacrifice of His only begotten Son, who shed His blood for all of us.
Although it is impossible to determine with certainty the exact date of Jesus’s birth, analysis of biblical accounts and historical context suggests that He may have been born in the fall, possibly between September and October. This estimate is based on favorable weather conditions for shepherds in the field, the probable timing of the Roman census, and calculations from Zechariah’s priestly service.
Just as Ezekiel witnessed these abominations, we are also called to examine our own lives and traditions—family or cultural—that God might consider idolatrous and turn away from them.
Ezekiel’s vision in the temple of Jehovah demonstrates that the idolatry of God’s people has taken root in the hearts of modern believers. “Don’t you know that you yourselves are God’s temple and that God’s Spirit dwells in your midst?” (1 Corinthians 3:16). Are you caring for your temple, or have you allowed practices or beliefs into your heart that might seem good or even sublime but are an abomination to Jehovah? Have you unknowingly allowed the worship of Tammuz into your home?
If you celebrate Christmas in your house and heart, understand that you are part of those men and women mourning for Tammuz. Pagan practices always end tragically for those who engage in them. Even if you justify them and try to give Christmas a biblical connotation or believe that God has abandoned the earth and does not care what His people do in it, remember what Jesus said: “You are the ones who justify yourselves in the eyes of others, but God knows your hearts. What people value highly is detestable in God’s sight.” (Luke 16:15).
