What Does "Thou Shalt Not Judge" Really Mean? (video)

One of the most often quoted verses in the Bible is also one of the most misunderstood by Christians and non-Christians alike. Just what did Jesus mean when he commanded his followers not to judge in Matthew 7? Does this mean Christians cannot criticize any action by someone else? No; the command was focused on another idea prevalent in Jesus' day.

In this short video, Lenny explains how Jesus' listeners would have understood his words and how we can apply them today.

Image courtesy Jonathunder - Own work. Licensed under GFDL via Commons.

Christmas, the Solstice, and December 25th

Over the last two posts, I've explained how historical research is showing the date for celebrating Christmas was not chosen because of a Roman holiday like Saturnalia, but how the early church linked the date of Jesus's birth to the date of Jesus's crucifixion. That means Christmas is not a response to a pagan celebration such as Saturnalia but it has Christian roots.

However, Saturnalia is not the only candidate offered by critics as why December 25th was the focus of the coming of the Son of God. There is another holiday that actually occurred on December 25 mentioned in antiquity. This was the Dies Natalis Solis Invictus, translated as is the "Birthday of the Unconquerable Sun." It was celebrated on December 25 in 354 AD according to the calendar of Philocalus.1

The Sol Invictus cult followers worshipped the sun. Thomas Talley reports that while Emperor Aurelian did not first introduce Rome to the cult, he popularized it and the celebration day. Previously, local celebrations of Sol revolved around the dedication of the god's temples in August and/or November. In fact, the word Natalis can mean more than simply birthday, but it may also be used for the concept of an anniversary, as Roger Pearse notes:

There is also the question of what "natalis" means. It could mean birthday; but also it can mean "anniversary of the dedication of a temple". This seems to be the meaning for other "natalis" in the calendar. We know that Aurelian dedicated the temple of Sol Invictus. Thus we would get a festival on the anniversary of the dedication of the temple, and thus the idea that the festival was created at the same time by Aurelian.2

Tally tells us the "indigenous Sun cult at Rome does not seem to have been especially sensitive to the winter solstice or any other quarter days."3 Also, Steven Hijmans declares that while Aurelian set the feast, it may not have been set in December until much later:

there is no evidence that Aurelian instituted a celebration of Sol on that day [December 25]. A feast day for Sol on December 25th is not mentioned until eighty years later, in the Calendar of 354 and, subsequently, in 362 by Julian in his Oration to King Helios.4

The Roman Solstice and Who's Borrowing from Whom?

One mistake we must be careful of is placing too much emphasis on the similar sounding words "sun" and "Son." This is a common misstep for English speakers. While the Latin word for sun is "sol, the word translated son is "filius," breaking any ties to a play on words. Yet, Romans did hold to the idea that December 25 was the "birth of the Sun as the days began to noticeably get longer. Schmidt quotes Macrobius who states it was the Egyptians of the 4th or 5th century that developed the metaphor of the sun coming on the solstice as an infant and growing until the summer, where it would then shrink again as an aging man.5

Of course, all of this is well after the 202 to 211 AD mark where Hippolytus ties December 25 to Jesus's birth. If the Natalis was originally celebrated in August or October or November, why was it changed to December? One possibility is that Aurelian dedicated a new temple on that day and thus they celebrated that dedication as a feast day. Thomas Talley gives us an even more interesting possibility:

Halsberghe, without suggesting that there already was a Christian festival on December 25, presents the probability that one item in Aurelian's religious agenda was the provision of an authentically Roman alternative to the increasingly successful Christian mission.6

Of course, there's much much more, but I think you can see that the charge of Christians chose December 25 in order to "Christianize" or even just appease a pagan populous is weak at best. If you want to dig into more of the history, T.C. Schmidt's series is a great place to start, although it is only available via the internet Archive now. He summarized his findings thus:

• Saturnalia did not occur on December 25 and had nothing to do with the birth of any god or anyone else.
• A feast to Sol Invictus (the Unconquered Sun) did occur on December 25, but the earliest evidence for it dates from the mid to late 4th century. There is no evidence that Emperor Aurelian established a Festival of Sol Invictus (or anyone or anything else) on December 25.
• Egyptians apparently presented an infant as a representation of the newborn Sun on the winter solstice, but this evidence also dates from the fourth and fifth centuries.
• Hippolytus in 202-211 AD set the date for the birth of Jesus on December 25, because he thought Jesus was conceived 9 months earlier on the Passover, the day in which he also thought the world was created (5500 years earlier), the Vernal Equinox March 25.
  
  Clement of Alexandria (193-215 AD) quoted various anonymous sources about the birth of Jesus and roughly agrees with Hippolytus, claiming that Jesus was born in late fall to early winter. Clement's sources clearly seem to believe that Jesus was conceived on the Passover and was born roughly 9 months later; in fact the only difference between them and Hippolytus is that they differed on when the Passover actually occurred. However there is a significant possibility that one of Clement's sources was Hippolytus himself because of the preponderance of possible dates he gives that fall on the 25th of a month (He gives 4 of them and then another date on the 24th) which corresponds with Hippolytus' belief that Jesus was both conceived, born, and executed on the 25th of a month.

7

References

1. "Part 6: The Calendar of Philocalus. Inscriptiones Latinae Antiquissimae, Berlin (1893) Pp.256-278." The Chronography of 354 AD. Trans. Roger Pearce. The Tertullian Project, 2006. Web. 18 Dec. 2015. http://www.tertullian.org/fathers/chronography_of_354_06_calendar.htm.
2. Schmidt, T.C., "Antiochus of Athens and the Birth of the Sun-update." Chronicon.net. T.C. Schmidt. 28 Dec 2010. Web. https://web.archive.org/web/20140717194947/http:/chronicon.net/blog/christmas/antiochus-of-athens-and-the-birth-of-the-sun/
3. Talley, Thomas J. The Origins of the Liturgical Year. New York: Pueblo Pub, 1986. Print. 88-89.
4. Hijmans, S. E. Sol: the sun in the art and religions of Rome. 2009 Groningen: s.n. 588 quoted from T.C. Schmidt. "Sol Invictus evidently not a precursor to Christmas." Chronicon.net. T.C. Schmidt. 21 Dec 2010. Web. https://web.archive.org/web/20140717194947/http:/chronicon.net/blog/christmas/sol-invictus-evidently-not-a-precursor-to-christmas/
5. Schmidt, T.C., "Christmas, the Winter Solstice, and the birth of the Sun." Chronicon.net. T.C. Schmidt. 19 Dec 2010. Web. https://web.archive.org/web/20140717194947/http:/chronicon.net/blog/christmas/christmas-the-winter-solstice-and-the-birth-of-the-sun/
6. Talley, 1986. 89.
7. Schmidt, T.C. "Sol Invictus evidently not a precursor to Christmas." Chronicon.net. T.C. Schmidt. 21 Dec 2010. Web. https://web.archive.org/web/20140717194947/http:/chronicon.net/blog/christmas/sol-invictus-evidently-not-a-precursor-to-christmas/

The Date of Saturnalia Doesn't Line Up with Christmas

There is a widespread conjecture that the early Christians began celebrating Christmas on December 25 as a response to pagan Roman holidays, such as Saturnalia or the Dies Natalis of Sol Invictus. Given that the Gospels do not record any date for the Nativity, choosing one would have been left to a conjecture by the early church fathers, much like an adopted orphan would have a birth date assigned to her when the actual date is unknown.

Yesterday, I demonstrated how it is more plausible to believe the church fathers chose December 25 not in response to pagan celebrations, but because of its tie in to the date of Jesus's crucifixion, which is the pivotal date of all human history in their eyes. Today, I want to look at what we know about the Roman celebrations to see if they were actually celebrated on December 25th. If they weren't, does it make sense to believe that Christmas was meant to replace them?

Roman Time and Saturnalia

Before we get into the texts discussing timing, it is important to understand how Romans referenced time. Unlike modern times, whereby we number every day, the Romans divided a month into three parts: the first of a month, known as the Kalends, the middle or Ides of a month (as in "Beware the Ides of March" from Shakespeare's Julius Caesar), and the space in between them known as the Nones. Other dates were referenced as before these three points, so the 25th of December would be eight days before the Kalends of January.1

When studying the ancient reference to Saturnalia, a primary source we have is written by the Roman Macrobius , who lived in the fifth century. His work Saturnalia provides much of the details of the origin stories of the celebration as well as its customs. Ancient texts scholar T.C. Schmidt highlighted this passage from Saturnalia Book 1, chapter 10 giving the dates of the celebration:

Our ancestors restricted the Saturnalia to a single day, the fourteenth before the Kalends of January, but, after Gaius Caesar had added two days to December, the day on which the festival was held became the sixteenth before the Kalends of January, with the result that, since the exact day was not commonly known—some observing the addition which Caesar had made to the calendar and others following the old usage —the festival came to be regarded as lasting for more days than one.

And yet in fact among the men of old time there were some who supposed that the Saturnalia lasted for seven days…

[But] one can infer, then, from all that has been said, that the Saturnalia lasted but one day and was held only on the fourteenth day before the Kalends of January; it was on this day alone that the shout of "Io Saturnalia" would be raised, in the temple of Saturn, at a riotous feast. Now, however, during the celebration of the Saturnalia, this day is allotted to the festival of the Opalia, although the day was first assigned to Saturn and Ops in common.2

The Addition of Sigillaria

So Saturnalia was a three-day long feast that began sixteen days before January 1st. Their December was 31 days long as is ours, so that places Saturnalia on December 17, far too early to be mistaken for December 25. However, that isn't the end of the story. Macrobius then notes that another celebration, Sigillaria was celebrated after these three days:

I think that we have now given abundant proof that the festival of the Saturnalia used to be celebrated on only one day, the fourteenth before the Kalends of January, but that it was afterward prolonged to last three days: first, in consequence of the days which Caesar added to the month of December, and then in pursuance of an edict of Augustus which prescribed a series of three rest days for the Saturnalia. The festival therefore begins on the sixteenth day before the Kalends of January and ends on the fourteenth, which used to be the only day of its celebration. However, the addition of the feast of the Sigillaria has extended the time of general excitement and religious rejoicing to seven days.

Schmidt in his article provided a translation of chapter ten in its entirety, as dates are referenced throughout. He then concludes:

Macrobius does an excellent job summarizing authorities that were available to him, most of which I think have been lost. His conclusion is quite clear, Saturnalia originally was one day and occurred on the 14th day before the Kalends January, but when Caesar altered the calendar it was extended to three days and started on the 16th, later a new Festival of Sigillaria extended the celebrations to complete seven days, meaning that the Festival ended on either the 10th or ninth day before the Kalends of January depending on how we count. Of course neither of these days fall on the eighth day before the Kalends of January, that is December 25.3

The Dates Don't Fit

Remember, Macrobius was writing in the fifth century AD and we have Christmas sermons from John Chrysostom preached on December 25th from a century earlier. Yet the dates don't correspond. If Christmas was create to supplant Saturnalia, the Christians would have chosen December 17th. Add to that the references I noted yesterday about the December 25th date stretching all the way back to A.D. 200 and you have a very real dating problem with Saturnalia being the origin date for Christmas.

Imagine a modern church seeking to replace Halloween celebrations by having a Harvest festival on November 8. It wouldn't work! People could celebrate one and then attend the other. The concept of substitution would be fairly ineffective.

I haven't yet discussed the one Roman holiday that actually does land on December 25, which is the Sol Invitus or "The Birth of the Unconquerable Sun." I address that particular claim in this post.

References

1. Schaff, Philip, and Henry Wace. "Table of Roman and Macedonian Months." A Select Library of Nicene and Post-Nicene Fathers of the Christian Church: Second Series. Vol. 1. New York: Christian Literature, 1890. 403. eBook.
2. Schmidt, T.C., "The dates of Saturnalia (and Sigillaria!) and Christmas". Chronicon.net. T.C. Schmidt. 18 Dec 2010. Web. https://web.archive.org/web/20140721073230/http:/chronicon.net/blog/christmas/the-dates-of-saturnalia-and-sigillaria-and-christmas/
3. Schmidt, 18 Dec 2010.

No, Christmas Is Not Based on a Pagan Holiday

Christmas is a much-beloved holiday, celebrated by billions of people across the globe. In the U.S. Alone, the Pew Center reports that nearly 96% of the population celebrates Christmas, including eight out of ten non-Christians, including atheists, agnostics, and those who have no faith commitment.1 However, Christmas is also a uniquely Christian holiday; its core message is about a personal God taking humanity upon Himself and stepping into the world to redeem sinful human beings who could never redeem themselves. The Christian message is inescapable.

I believe the love of Christmas coupled with the loathing of Christianity is one reason why atheists continue to repeat the claim that Christmas is a repurposing of a pagan Roman holiday. Two of the most popular pagan holidays put forth are the celebration of Saturnalia, which honored the Roman god Saturn, or the Dies Natalis of Sol Invictus, that is the "Birthday of the Unconquerable Sun." Both of these celebrations were held in the second half of December, making them somewhat close to Christmas.

Looking at the History of Christmas

The claim that the roots of Christmas are pagan is one I hear over and over again, especially in December. The idea isn't even new. The New England Puritans, who valued work more than celebration, taught such.2 Puritan preacher Increase Mather preached that "the early Christians who first observed the Nativity on December 25 did not do so thinking that 'Christ was born in that Month, but because the Heathens Saturnalia was at that time kept in Rome, and they were willing to have those Pagan Holidays metamorphosed into Christian.'"3

When one digs into the actual history however, a much different picture arises. There are two ways to approach the question: one is to see how December 25 became associated with the Nativity, which is how the early church would have referred to the day of Christ's birth. The other one is to look at the celebrations of Saturnalia and Sol Invictus. Either approach shows the dubious nature of the claim that Christmas has pagan roots.

Much of the thrust of the "pagan Christmas" claim rests on the idea of a Christianized Rome trying to convert a populace that wouldn't want to give up its feast traditions, akin to the practice of churches celebrating a "Harvest Festival" instead of Halloween. Yet, scholars like Yale University's T.C. Schmidt are finding the marking of December 25 to go much earlier in the Christian history.

When translating Hippolytus' Commentary on Daniel, written just after AD 200, Schmidt notes that five of the seven manuscripts contain December 25 as the date for Jesus' birth and another offers the 25th of either December or March.4 Clement of Alexandria in this same time offers the date of March 25 as the date of the incarnation, that is the conception of Jesus, in his Stromata (1.21.145-146).5 Both works tie the idea that Jesus's death would have happened on the same day as his conception.

Christmas and Easter are Linked

This is the key to the December 25th date. As Thomas Tulley works out in his book The Origins of the Liturgical Year, there was a belief within the early church that the date of the death of Jesus would also reflect either his birth or his conception.6 Augustine wrote of this, saying "For He is believed to have been conceived on the 25th of March, upon which day also He suffered; so the womb of the Virgin, in which He was conceived, where no one of mortals was begotten, corresponds to the new grave in which He was buried, wherein was never man laid, neither before nor since. But He was born, according to tradition, upon December the 25th."7

St. John Chrysostom in his writings goes ever further by noting that the Angel Gabriel's announcement of Mary's conception happened while Elizabeth was six months pregnant with John the Baptist (Luke 1:26). Chrysostom argues that Zechariah's service was the Day of Atonement, thus making the conception of John the Baptist happen in the fall. Add six months and Jesus's conception lands in the spring, e.g March 25. I don't know that this calculation is historically accurate, but it does show how much the early church tied the events together. The idea of randomly choosing a pagan date seems a pretty big stretch.

Here's the thing. If Christians were recognizing the birth of Christ by the beginning of the third century, does it make sense to think that this was a fourth century invention to sway the Roman populous over to Christianity? Christianity was gaining ground in the time of Clement, but it was by no means out from under the shadow of persecution. It also wasn't borrowing much from pagan customs at the time. So why believe they would do so for this date?

In order to get a fuller picture, we must look at the Roman holidays and their histories. You can read  that post here and part three is here.

References

1. Mohammed, Besheer. "Christmas Also Celebrated by Many Non-Christians." Pew Research Center. Pew Research Center, 23 Dec. 2013. Web. 14 Dec. 2015. http://www.pewresearch.org/fact-tank/2013/12/23/christmas-also-celebrated-by-many-non-christians/.
2. Schnepper, Rachel N. "Yuletide's Outlaws." The New York Times. The New York Times, 14 Dec. 2012. Web. 15 Dec. 2015. http://www.nytimes.com/2012/12/15/opinion/the-puritan-war-on-christmas.html?_r=0
3. Nissenbaum, Stephen. The Battle for Christmas. New York: Alfred A. Knopf, 1996. Print. 4.
4. Schmidt, T.C. "Hippolytus and the Original Date of Christmas" Chronicon.net. T.C. Schmidt. 21 Nov 2010. Web. http://web.archive.org/web/20130303163053/http://chronicon.net/blog/chronology/hippolytus-and-the-original-date-of-christmas 16 Dec 2015.
5. Schmmidt, T.C. "Clement of Alexandria and the Original date of Christmas as December 25th." Chrinicon.net. T.C. Schmidt. 17 Dec 2010. Web. http://web.archive.org/web/20120822053409/http://chronicon.net/blog/hippolytus/clement-of-alexandria-and-the-original-date-of-christmas-as-december-25th/ 16 Dec 2015.
6. Talley, Thomas J. The Origins of the Liturgical Year. New York: Pueblo Pub, 1986. Print. 91ff.
7. Augustine of Hippo. On the Trinity, IV, 5. Logos Virtual Library. Trans. Arthur West Haddan. Darren L. Slider, n.d. Web. 16 Dec. 2015. http://www.logoslibrary.org/augustine/trinity/0405.html.
Image Courtesy Adam Clark and licensed via the Creative Commons Attribution-NonCommercial-ShareAlike 2.0 Generic (CC BY-NC-SA 2.0) License.

Come Reason 2015 Ministry Report

Merry Christmas from Come Reason!

I hope you are beginning to settle in and enjoy the season of Advent. This is a special time of year, not simply because of the festivities surrounding the holidays, but because we celebrate the greatest gift, God's giving of his Son for us. What a blessing it is to recognize how a holy God would humble himself and become a man for our sakes!

 It's why this time is appropriate to reflect on all the blessings that God has bestowed upon us over the year. I wanted to do just that. God has been working mightily through the ministry in 2015. Here are just a few of the highlights:

Teaching

I had the opportunity to teach in several different areas of the country this year. Most notably, I was able to join Ratio Christi in their student symposium at Charlotte, NC to equip the student leaders of clubs in major secular universities on how to better defend their faith. I truly appreciate all Ratio Christi is doing and I look forward to many more years of ministry partnership.

The "Come Let Us Reason" monthly apologetics class entered its elevenths straight year at Harvest Christian Fellowship in Riverside. The church has been a blessing and I invite anyone on the Southern California area to come out to this free class (with childcare!) every second Monday of the month. You can see all the upcoming classes here. I also partnered with Pastor Daniel Eichelberger of Harvest to help teach their Deepening Your Faith series on Sunday afternoons. 2016 looks like a great lineup and you may join us for that, too!

Outreaches

This year, I led a group of students from Harvest on another Apologetics Missions Trip to Berkeley, CA. The interactions were great, and the students really got to sharpen their skills while witnessing to a very lost generation. I also was able to help prepare students from Upland Christian Academy on their upcoming Missions Trip. These are a special passion of mine. If you'd like to know how your church or group can participate, contact me here.

Other outreaches included moderating Dr. Hugh Ross and Dr. Fazale Rana in a discussion at the California State University San Bernardino, meeting with Harvest's The Well Club at CSUSB, and answering questions from skeptics at Riverside Community College—not once, but on two separate occasions.

Writing and Online

My writing has been busy, especially with the daily posts at apologetics-notes.comereason.org. The blog has grown tremendously over the past year, with 50,000 visitors reading nearly 100,000 pages. Add that to the over half a million pageviews the website saw in the last year and our online  presence is making a tremendous impact in nearly every country around the world. The Come Reason Podcast has seen nearly 250,000 downloads since we began and it continues to provide fresh, relevant apologetics content every week.

On other writing projects, Sean McDowell's A New Kind of Apologist, to which I contributed a chapter, is slated to be published in March. You can pre-order copies here, and don't forget to support Come Reason Ministries by using your Amazon Smile account!

Special Changed Lives Series Dec 28-31

There are so many more things I can tell about the ministry that I simply don't have room here! That's why I will send out four special emails from December 28th through 31st. If you aren't on our e-mail list, you can sign up here.

Support

I'm thankful for all the opportunities that God has placed before this ministry; I'm even more excited for the unique things that 2016 offers—more on that next month. But I would like to ask for your support. It is your gifts that provide the income which allows me to minister in these ways. As the year ends, would you consider providing a gift to Come Reason? You may give securely online here. All gifts are tax-deducible as allowed by law. I truly appreciate it and thank you for your kindness and generosity.

Our volunteers and I want to wish you the merriest of Christmases and a blessed New Year.