Christmas

1. Introduction: Why This Study Exists

Christmas is one of the most emotionally protected traditions in the Christian world. For many, questioning it feels like questioning Christ Himself. This reaction is understandable—but it is also dangerous. Scripture never asks God’s people to defend traditions with emotion. It commands them to test all things by truth.

This study does not exist to attack believers, ruin family gatherings, or create unnecessary division. It exists because Scripture repeatedly warns God’s people that sincere worship can still be misdirected, man-made, or corrupted over time (Isaiah 29:13; Matthew 15:7–9).

The central issue is not whether Jesus Christ was born.
The central issue is whether Christmas, as a religious observance, is:

• commanded by God,

• rooted in apostolic teaching,

• spiritually beneficial, and

• consistent with covenant truth.

Many Christians assume Christmas is ancient, biblical, and unquestionable simply because it is popular and emotional. Yet popularity has never been a measure of truth. In fact, Scripture often presents the opposite pattern.

This study asks hard questions—not to tear down Christ, but to honor Him accurately.

2. How to Approach Traditions Biblically

Before examining Christmas specifically, we must establish how Scripture instructs believers to evaluate religious traditions.

2.1 Scripture Above Sentiment

The Bible does not instruct believers to preserve traditions because they are comforting, nostalgic, or widely accepted. Instead, it consistently warns that traditions can replace obedience while retaining a religious appearance.

Jesus rebuked religious leaders not for being irreligious, but for being traditionally religious:

“In vain do they worship Me, teaching for doctrines the commandments of men.”
— Matthew 15:9

A tradition can:

• mention God,

• use religious language,

• involve Scripture,

• and still be vain worship if God did not command it.

Sentiment cannot sanctify what God did not institute.

2.2 Commanded, Permitted, and Invented

Scripture establishes three categories of religious practice:

1. Commanded by God
These are non-negotiable (e.g., obedience, repentance, covenant faithfulness).

2. Permitted but not commanded
These may be practiced with conscience and restraint, without binding others (Romans 14).

3. Invented by men
These become dangerous when elevated to religious obligation, identity, or moral expectation.

The problem arises when category #3 is treated as category #1.

This study will ask plainly:
Which category does Christmas belong to?

2.3 Silence in Scripture Is Meaningful

Many argue: “The Bible doesn’t forbid Christmas.”

That argument misunderstands biblical authority.

Scripture does not operate on a permission-by-silence model for worship. God consistently gives positive instructions for how He is to be honored. When He is silent, it is often intentional.

Notably:

• Scripture records Jesus Christ’s death, resurrection, and ascension in detail

• Scripture commands remembrance of His death

• Scripture never commands remembrance of His birth

This omission is not accidental.

2.4 Romans 14: Properly Understood

Romans 14 is frequently used to silence all discussion about Christmas. But Paul’s instruction concerns personal conscience in non-commanded matters, not the elevation of traditions into unquestioned religious institutions.

Romans 14 does not:

• declare all traditions equally valid,

• excuse deception,

• override other biblical warnings about false worship.

It protects conscience—it does not sanctify error.

2.5 Why This Matters

Traditions shape belief more powerfully than sermons. What children are taught ritually becomes truth in their minds long before doctrine is understood.

If a tradition:

• misrepresents God,

• replaces truth with fiction,

• conditions people to accept religious falsehood,

• or produces consistent spiritual and moral harm,

then love for Jesus Christ demands it be examined.

This study proceeds with that responsibility.

Having established how traditions must be evaluated, we now turn to Scripture itself.

Before history, culture, emotion, or custom are considered, one question must be answered:

Does God command or authorize the celebration of Christ’s birth as a religious holy day?

That question begins Part I: Scripture First.

PART I — SCRIPTURE FIRST

What the Bible Says (and Does Not Say)

3. Is Christmas Commanded in Scripture?

3.1 The Absence of a Biblical Command

There is no command in Scripture—Old Testament or New—that instructs God’s people to observe, commemorate, or sanctify the birth of Jesus Christ as a holy day.

This is not an argument from ignorance. Scripture is detailed and deliberate when God desires something remembered:

• Passover — commanded, timed, regulated

• Feast of Weeks (Pentecost) — commanded

• Feast of Tabernacles — commanded

• Sabbath — commanded

• Lord’s Supper — commanded (“Do this in remembrance of Me”)

In contrast, the birth of Christ is:

• recorded historically,

• explained theologically,

• celebrated by angels,

• but never commanded to be ritually reenacted or annually observed.

The silence is striking.

3.2 What Jesus Commanded to Be Remembered

Jesus did not instruct His disciples to remember His birth. He commanded remembrance of His death.

“This do in remembrance of Me.”
— Luke 22:19

The apostles followed this command precisely. The New Testament Ekklesia:

• gathered around the cross,

• preached Christ crucified,

• remembered the resurrection,

• anticipated His return.

They never instituted a birth festival.

If Jesus Christ’s birth were meant to become a sacred annual observance, the apostles—who lived closest to the event—would have known it.

They did not practice it.

3.3 Apostolic Practice and Silence

The Book of Acts records:

• doctrine,

• fellowship,

• breaking of bread,

• prayer,

• persecution,

• missionary journeys,

• disputes,

• councils,

• discipline.

It does not record:

• Christmas services,

• nativity reenactments,

• birth anniversaries,

• seasonal observances tied to Christ’s birth.

The epistles likewise contain:

• corrections,

• warnings,

• instructions,

• rebukes,

• encouragements.

None mention Christmas.

This silence is not oversight—it is theology.

4. Biblical Warnings About Man-Made Holy Days

4.1 God’s Pattern: “Do Not Add”

God repeatedly warns against adding religious practices He did not command.

“What thing soever I command you, observe to do it: thou shalt not add thereto, nor diminish from it.”
— Deuteronomy 12:32

Adding religious observances—even well-intentioned ones—has historically led to corruption, not devotion.

4.2 Jesus vs. Tradition

Jesus did not oppose tradition merely because it was old—He opposed it because it replaced obedience.

“Full well ye reject the commandment of God, that ye may keep your own tradition.”
— Mark 7:9

Traditions become spiritually dangerous when they:

• claim authority they do not possess,

• redefine holiness,

• override Scripture,

• or emotionally pressure conscience.

Christmas today functions exactly this way in many churches.

4.3 Paul’s Warning About “Days”

Paul explicitly warns against binding religious significance to specific days in ways that enslave conscience.

“Ye observe days, and months, and times, and years.
I am afraid of you, lest I have bestowed upon you labour in vain.”
— Galatians 4:10–11

This does not prohibit all remembrance—but it does prohibit returning to ritualized observance as spiritual obligation.

5. Was Christ Born on December 25?

5.1 Scripture Does Not Give a Date

The Bible provides clues, not a date.

Relevant data:

• shepherds were in the fields at night (Luke 2:8),

• Roman censuses were not typically conducted in winter,

• Mary’s purification timeline,

• priestly courses (Luke 1),

• seasonal climate realities.

None point to December 25.

*At the end of the study will be a chart displaying the Priestly Courses and the best possible timeframe for the births of John and Jesus according to Scripture, history, and math.

5.2 Why December 25 Was Chosen

December 25 appears nowhere in Scripture. Its emergence occurs centuries later, tied to Roman ecclesiastical decisions, not apostolic teaching.

The date aligns with:

• Roman winter festivals,

• solar symbolism,

• Saturnalia season,

• Dies Natalis Solis Invicti (Birth of the Unconquered Sun).

This does not automatically invalidate faith—but it does explain origin.

5.3 Why the Date Matters

Some argue: “The date doesn’t matter.”

Yet dates mattered greatly when God established the beginning of months, appointed meetings, and His feasts.

The issue is not calendar precision—it is authority.

Who chose the date?
On what basis?
For what reason?
With what influences?

Those questions lead us directly into history.

Scripture establishes the following facts clearly:

• Christmas is not commanded

• Christ never instructed it

• Apostles never practiced it

• December 25 is not biblical

This does not yet answer whether Christmas is sinful, helpful, neutral, or corrupted.

To answer that, we must ask:

Where did Christmas actually come from?

That begins...

PART II — HISTORY & ORIGINS

How Christmas Entered the Church

6. The Early Church (1st–3rd Centuries): No Christmas

6.1 What the Early Christians Actually Observed

For roughly the first 300 years of Christianity, there is no evidence of an official celebration of Jesus Christ’s birth.

Early Christian focus centered on:

• the resurrection,

• martyrdom,

• teaching,

• persecution survival,

• moral separation from pagan culture.

Key early writers such as:

• Irenaeus,

• Tertullian,

• Origen,

• Clement of Alexandria,

do not record Christmas celebrations as part of Christian worship.

This absence is especially important because these men documented other practices in great detail.

6.2 Early Christian Suspicion of Birthdays

Many early Christians viewed birthday celebrations with suspicion.

In Scripture:

• Pharaoh’s birthday involved executions (Genesis 40:20–22),

• Herod’s birthday involved murder (Matthew 14:6–10).

As a result, several early church leaders regarded birthday celebrations as:

• pagan,

• self-centered,

• unsuitable for holy observance.

Origen (3rd century) explicitly criticized birthday celebrations, noting that only sinners, not saints, celebrated their birthdays.

Whether one agrees with his reasoning or not, it confirms:

The early church did not celebrate Christ’s birth.

7. The 4th Century Shift: Church + Empire

7.1 Constantine and a Changed Christianity

Everything changes in the 4th century.

Under Emperor Constantine:

• Christianity moves from persecuted to legalized,

• then from marginalized to politically favored,

• and eventually intertwined with imperial authority.

This shift produced benefits—but also compromises.

As Christianity expanded rapidly across the Roman Empire, it absorbed:

• converts with pagan backgrounds,

• cultural customs,

• seasonal festivals.

Church leadership now faced a new challenge:

How do you unify a diverse empire under one religious framework?

7.2 A Strategy of Replacement, Not Removal

Rather than abolishing popular pagan festivals, church authorities often:

• rebranded them,

• reinterpreted them,

• re-labeled them with Christian meaning.

This approach:

• eased conversion,

• reduced resistance,

• maintained social stability.

But it also blurred distinctions. ‘Conversion’ into what?

8. December 25 and the Roman World

8.1 Saturnalia (December 17–23)

Saturnalia was one of Rome’s most popular festivals:

• feasting,

• gift-giving,

• social role reversals,

• public revelry, illicit sex

• loosened moral restraints.

Although Saturnalia did not land precisely on December 25, it dominated the entire season.

Its cultural influence did not disappear when calendars changed—it carried forward.

8A. Saturnalia: More Than “Just a Festival”

Saturnalia was not a minor Roman holiday. It was one of the most influential religious seasons in the ancient world, celebrated annually from December 17–23, often bleeding into the days that followed.

Saturnalia honored Saturn, a god associated with:

• lawlessness,

• reversal of order,

• agricultural cycles,

• and mythic “golden age” chaos.

Key features included:

• role reversal (masters serving slaves),

• public drunkenness,

• gambling,

• gift-giving,

• masks and revelry,

• suspension of normal moral restraints.

Ancient Roman writers described Saturnalia as a period where normal boundaries were intentionally dissolved.

This is significant biblically.

Scripture consistently condemns:

• disorder,

• confusion,

• revelry,

• and inversion of God-ordained order.

“God is not the author of confusion.”
— 1Corinthians 14:33

Saturnalia defined the cultural atmosphere of late December in Rome. When December 25 later emerged as a Christian observance, it entered a world already saturated with Saturnalian practices.

This does not mean Christians consciously worshiped Saturn.
It does mean the cultural DNA of the season was already corrupted.

This explains why:

• excess clung to Christmas,

• moral restraint struggled,

• and reformers later opposed it so strongly.

8.2 Sol Invictus (December 25)

In A.D. 274, Emperor Aurelian officially established:

Dies Natalis Solis Invicti
“The Birthday of the Unconquered Sun”

This celebration fell on December 25, aligned with the winter solstice symbolism of returning light.

Solar imagery was deeply embedded in Roman religion.

8.3 The Church’s Adoption of December 25

By the mid-4th century, church authorities in Rome began marking December 25 as the birth of Jesus ​​ Christ.

This was not based on:

• apostolic testimony,

• biblical chronology,

• eyewitness tradition.

It was a theological reassignment of a culturally significant date.

The logic was simple:

Christ is the “Light of the world”
Therefore, His birth can replace the sun’s birth.

The symbolism was powerful—but the origin was not biblical.

ChristMass: What the Word Actually Means

The word “Christmas” is derived from:

• Christ + Mass

The term Mass comes from the Latin missa, referring to the Roman Catholic sacrificial liturgy.

In Catholic theology:

• the Mass is not merely remembrance,

• it is a re-presented sacrifice of Christ.

This is significant, because Scripture is explicit:

“By one offering He hath perfected for ever them that are sanctified.”
— Hebrews 10:14

The apostolic church:

• did not celebrate Mass,

• did not reenact sacrifice,

• did not institute Christ’s birth as a liturgical feast.

Thus, ChristMass is inseparably tied to Roman Catholic sacramental theology, not apostolic Christianity.

This explains why:

• early Protestants rejected the term,

• Puritans opposed the observance,

• and many Reformation churches avoided the holiday entirely.

9. East vs. West: Conflicting Dates

9.1 Not All Churches Agreed

Early Christianity did not agree on Christ’s birth date:

• Some Eastern churches favored January 6,

• Others rejected birth celebrations entirely,

• Rome emphasized December 25.

This diversity proves:

There was no original, apostolic tradition.

9.2 The Date Was Chosen, Not Received

The December 25 observance:

• emerged gradually,

• spread unevenly,

• solidified institutionally,

• and later became tradition.

It was adopted, not revealed.

10. What History Establishes (So Far)

At this point, history establishes several uncontested facts:

• Christmas was not practiced by the earliest Christians

• December 25 originated in Roman religious culture

• The date was adopted centuries later

• The goal was cultural replacement, not scriptural obedience

This does not automatically make modern Christmas sinful.

But it does dismantle the claim that:

“Christmas has always been Christian.”

History shows how Christmas entered the church.
Now we must ask:

What happened to it afterward?

That brings us to:

PART III — REFORMATION, RESISTANCE, & AMERICA

When Christians Rejected Christmas

11. The Protestant Reformation and Christmas

11.1 Scripture Reclaimed, Traditions Questioned

The Protestant Reformation (16th century) did more than challenge papal authority—it challenged unbiblical tradition.

As reformers returned to Scripture alone (sola scriptura), they began asking hard questions:

• Where is this commanded?

• Where did this come from?

• Does this honor God—or tradition?

• This is the Berean mindset of Acts 17:11 we must all have.

Christmas did not escape scrutiny.

11.2 Three Protestant Responses to Christmas

Not all reformers responded the same way:

1) Anglican Church

• Retained many Catholic festivals

• Continued Christmas observance

• Emphasized liturgy and church calendar

2) Lutheran Churches

• Rejected saints’ days

• Retained Christmas

• Focused on Christological teaching rather than ritual obligation

3) Calvinists / Reformed Churches

• Rejected all holy days not commanded in Scripture

• Treated Christmas as a normal workday

• Viewed it as a human invention

The Calvinist position would have enormous impact in Britain and America.

12. Christmas Outlawed in England

12.1 Puritan Objections

Puritans objected to Christmas for two primary reasons:

• No biblical mandate

• Association with excess, drunkenness, and disorder (resembling the Roman Festival of Saturnalia)

They argued:

A holy Christ should not be honored through revelry, gambling, feasting, and moral looseness.

Christmas celebrations at the time often included:

• public drinking,

• gambling,

• masquerades,

• violence,

• disorder.

The concern was not theoretical—it was practical.

12.2 The 1647 Ban Under Cromwell

During the English Civil War:

• Parliament outlawed Christmas in 1647

• Churches were closed on December 25

• Soldiers enforced normal workdays

• Christmas services were prohibited

The goal was moral reform, not atheism.

13. Christmas in Early America

13.1 New England: No Christmas Allowed

Puritan settlers carried their convictions to America.

In Massachusetts:

• Christmas was outlawed in 1659

• Fines were imposed on those who observed it

• December 25 was treated as a regular workday

The law read plainly:

Anyone found observing Christmas would be fined.

This was not fringe belief—it was mainstream colonial Christianity.

13.2 Boston Christmas Riot (1706)

Christmas tension boiled over in Boston in 1706:

• Pro-Christmas Anglicans clashed with anti-Christmas Puritans

• Violence erupted

• Church windows were smashed

• Armed guards escorted officials

The issue was not “faith vs unbelief,” but which version of Christianity would prevail.

13.3 Gradual Acceptance

Over time:

• Immigration increased religious diversity

• Cultural pressure softened opposition

• Christmas became more family-centered

• Excesses were discouraged rather than banned

Key milestones:

• Alabama first legalized Christmas as a holiday (1836)

• Massachusetts followed in 1856

• Oklahoma was last (1907)

Christmas was not universally embraced—it was slowly normalized.

14. What This Period Reveals

This chapter of history exposes an often-forgotten truth:

Many of the most Bible-centered Christians opposed Christmas.

Not because they hated Christ—
but because they loved Scripture.

This destroys the myth that:

“Only unbelievers or radicals oppose Christmas.”

Historically, opposition often came from the most serious Christians of their time.

By now, three things are clear:

• Christmas is not biblical in origin

• It entered the church centuries later

• It was resisted by Scripture-focused believers

Now we must confront the modern form of Christmas:

What has Christmas become today?

That brings us to:

PART IV — MODERN CHRISTMA$

From Christ to Commerce

15. The Rise of Commercial Christmas

15.1 A Cultural Shift, Not a Theological One

The modern Christmas most people experience today is not the church’s Christmas and certainly not the Bible’s.

It is a commercial event, shaped more by:

• merchants,

• advertisers,

• entertainment industries,

• and consumer psychology

than by Scripture or theology.

By the late 19th and early 20th centuries, Christmas had become:

• economically indispensable,

• socially compulsory,

• emotionally charged.

Retail calendars now depend on it.

15.2 The Financial Scale of Christmas

Modern Christmas is one of the largest economic events on earth.

In the United States alone:

• hundreds of billions of dollars are spent annually,

• a large percentage of retail profits depend on December sales,

• entire business models revolve around the season.

This explains a critical contradiction:

Christmas is publicly defended as “religious,”
yet preserved primarily because it is profitable.

If Christmas ceased tomorrow, many industries would collapse.

That reality matters.

16. Santa Claus: A Functional Replacement

16.1 From Saint to Secular Icon

The modern Santa Claus is a composite figure:

• fragments of St. Nicholas folklore,

• Norse and European myth elements,

• commercial redesigns,

• advertising reinforcement.

By the 20th century, Santa became:

• omnipresent,

• omniscient (“knows if you’ve been bad or good”),

• a reward-giver,

• morally conditional.

These attributes are not accidental.

16.2 The Moral Problem with Santa

Parents often say:

“It’s just harmless fun.”

But Santa teaches children several things:

• Someone sees you at all times

• Rewards are based on performance

• Gifts come from a mysterious higher power

• Authority figures may lie “for your own good”

For many children:

• Santa replaces Jesus as the central Christmas figure,

• Christ becomes abstract,

• Santa becomes real.

This is not neutral.

16.3 The Lying Question

Scripture takes truth seriously.

“Wherefore putting away lying, speak every man truth with his neighbour.”
— Ephesians 4:25

Parents must decide:

• Is intentional deception acceptable if culturally normalized?

• Does the end justify the means?

Scripture never commands parents to fabricate belief systems for children.

17. Christmas and Cultural Displacement

17.1 Christ Removed, Holiday Retained

A strange paradox has emerged:

• Christmas is defended legally as cultural tradition,

• Christ-centered expressions are restricted,

• nativity scenes challenged,

• carols censored,

• Jesus minimized.

Yet the holiday remains untouched.

Why?

Because commerce survives without Christ.

17.2 Selective Tolerance

Public institutions often permit:

• Santa,

• reindeer,

• snowmen,

• trees,

• lights,

while resisting:

• Scripture, Ten Commandments, prayer,

• nativity scenes,

• overt Christian proclamation.

This reveals the truth:

Modern Christmas is tolerated precisely because it no longer threatens the world system.

18. What Modern Christmas Reveals

Modern Christmas demonstrates:

• how religious meaning can be replaced without abolishing tradition,

• how symbols can be emptied and re-filled,

• how Christ can be honored verbally but displaced functionally.

This does not require conspiracy theory.

It requires observation.

We now face the unavoidable question:

Is Christmas sinful, permissible, or redeemable?

Scripture—not emotion—must answer.

That brings us to:

PART V — DISCERNMENT & CONSCIENCE

How Christians Should Think About Christmas

19. Christian Liberty: What Scripture Allows

19.1 Not Commanded Does Not Automatically Mean Sinful

Scripture makes an important distinction that must be handled carefully.

Some things are:

• commanded (obedience required),

• forbidden (obedience required),

• permitted (conscience governed).

Christmas falls into the third category.

Paul addresses this principle clearly:

“One man esteemeth one day above another: another esteemeth every day alike.
Let every man be fully persuaded in his own mind.”
— Romans 14:5

This verse does not create holy days.
It regulates disagreement over days.

Christmas is not elevated by this verse — but neither is it automatically condemned.

19.2 Liberty Is Not License

Christian liberty does not mean:

• uncritical participation,

• ignoring origins,

• silencing conscience,

• dismissing truth for comfort.

Paul warns:

“All things are lawful for me, but all things are not expedient.”
— 1Corinthians 6:12

The question is not:

“Am I allowed?”

The question is:

“Is this wise, honest, edifying, and truthful?”

20. Conscience: The Boundary God Respects

20.1 Violating Conscience Is Sin

Scripture is explicit:

“Whatsoever is not of faith is sin.”
— Romans 14:23

If a believer:

• knows the origins,

• understands the issues,

• feels convicted,

then participation becomes sin for that person, even if another believer feels no conviction.

This applies both directions.

20.2 Forcing Christmas Is Sin

It is sinful to:

• pressure others to celebrate,

• shame those who abstain,

• equate Christmas with Christianity,

• accuse dissenters of lacking faith.

Paul condemns this behavior plainly:

“Who art thou that judgest another man’s servant?”
— Romans 14:4

20.3 Forcing Abstinence Is Also Sin

Likewise, it is sinful to:

• declare Christmas observers idolaters by default,

• impose extra-biblical rules,

• weaponize knowledge,

• elevate abstinence as righteousness.

Truth without humility becomes pride.

21. Parental Responsibility and Children

21.1 Teaching Truth Without Crushing Innocence

Parents are not commanded to:

• preserve fantasy,

• protect tradition,

• maintain cultural illusions.

Parents are commanded to:

• teach truth,

• raise children in honesty,

• model discernment.

“Train up a child in the way he should go.”
— Proverbs 22:6

That requires wisdom, not fear.

21.2 Santa Requires Discernment, Not Knee-Jerk Reactions

Some families:

• fully reject Santa,

• modify the narrative,

• treat Santa as story,

• redirect emphasis toward Christ.

Scripture does not give a Santa policy.
It gives truthfulness and parental accountability.

Parents must ask:

• Am I teaching deception?

• Am I replacing Christ?

• Am I outsourcing moral authority?

22. Can Christmas Be Redeemed?

22.1 Redemption Requires Control

Something can only be redeemed if:

• Christ is central,

• truth is spoken,

• excess is rejected,

• conscience is honored.

If Christmas:

• dominates finances,

• displaces obedience,

• replaces Christ with fantasy,

• binds conscience,

then it is not redeemed, it is rebranded paganism or consumerism.

22.2 Some Choose Abstinence — and That Is Valid

Some believers abstain entirely:

• to avoid compromise,

• to avoid confusion,

• to avoid tradition creep.

This position has strong historical and biblical precedent.

It must be respected.

22.3 Some Choose Participation — and That Is Permitted

Others participate:

• stripped of fantasy,

• grounded in truth,

• centered on Christ,

• governed by conscience.

This too can be legitimate.

23. What Christmas Is — and Is Not

23.1 What Christmas Is NOT

• It is not commanded by God

• It is not apostolic tradition

• It is not Christ’s birthday

• It is not essential to Christianity

23.2 What Christmas CAN Be

• A cultural opportunity

• A teaching moment (about Jesus and who you are and Whose you are)

• A test of discernment

• A mirror of priorities

24. Final Judgment: Scripture Over Sentiment

Christmas stands as a spiritual diagnostic.

It reveals:

• how much tradition influences belief,

• how deeply culture shapes conscience,

• whether Christ or comfort leads decisions,

• whether truth or nostalgia rules the heart.

“Prove all things; hold fast that which is good.”
— 1Thessalonians 5:21

That command applies to Christmas — as much as anything else.

CONCLUSION — A Faith That Can Say “No”

Christian maturity is not measured by:

• how loudly one celebrates,

• how aggressively one condemns,

• how faithfully one conforms.

It is measured by:

• obedience,

• discernment,

• humility,

• truth.

Some will celebrate.
Some will abstain.
Both must answer to Christ — not culture.

“Let us therefore follow after the things which make for peace, and things wherewith one may edify another.”
— Romans 14:19

For those who want to go deeper.

The Birth of Christ: A Scriptural and Historical Reconstruction

The Course of Abijah, John the Baptist, and the Birth of Christ

Scripture’s Built-In Timeline for Messiah’s Birth

One of the strongest internal proofs Scripture provides regarding the timing of Jesus’ birth is found not in a calendar date, but in a priestly course, a pregnancy timeline, and a six-month separation explicitly stated by Luke. When these are taken together—without forcing precision where Scripture does not give it—they form a powerful, coherent framework that consistently points away from December and toward a late summer to early autumn birth for Jesus The Christ.

1. Luke’s Chronological Anchor: The Course of Abijah

Luke opens his Gospel with a historical marker:

“There was in the days of Herod, the king of Judaea, a certain priest named Zacharias, of the course of Abia.”
— Luke 1:5

This detail is not incidental. Luke deliberately ties the conception of John the Baptist to a specific priestly course.

The priestly courses were re-established by King David (1Chronicles 24), dividing the sons of Aaron into 24 rotating courses. Each course served in the Temple for a set period according to an established order. Abijah (Abia) is explicitly named as the 8th course.

This gives us something rare in Scripture:
a fixed position in a rotating annual cycle.

2. What Happened After Zacharias’ Service

Luke continues:

“And it came to pass, that, as soon as the days of his ministration were accomplished, he departed to his own house.
And after those days his wife Elisabeth conceived…”
— Luke 1:23–24

The wording matters:

• Elizabeth did not conceive during Zacharias’ service.

• She conceived after his ministration was completed.

• This places John’s conception immediately following the service period of the 8th course.

Using the standard priestly rotation (beginning in the sacred year in spring, with allowances for the three pilgrimage feasts when all courses served), the Course of Abijah consistently falls in early to mid-summer. The Spring Equinox determines the beginning of the year date, usually March 20th. (leap year it moves a day)

Rather than forcing an exact day for John’s conception, Scripture supports a reasonable seasonal window.

3. A Reasonable Conception Window for John

Allowing for:

• priestly rotation,

• feast interruptions,

• and the phrase “after those days,”

John’s conception falls naturally within a summer window, most plausibly between:

June 18 – early July

This window is not arbitrary:

• it respects the priestly structure,

• fits the agricultural and liturgical calendar (seasonal markers/91st days),

• and avoids artificial precision Scripture does not demand.

4. The Six-Month Marker: Jesus’ Conception

Luke then gives the most decisive chronological statement in the entire narrative:

“And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth, to a virgin…”
— Luke 1:26

The context is unambiguous:
this is the sixth month of Elizabeth’s pregnancy.

This means:

• John is already conceived,

• approximately six months have passed,

• Jesus is conceived half a year later.

If John is conceived around late June, then Jesus’ conception falls around:

mid-December

This explains why December plays a role in Christian memory—not as Jesus’ birth, but plausibly as the time of His conception, the moment “the Word was made flesh.”

5. From Conception to Birth: Jesus’ Arrival

Normal human gestation brings us forward approximately nine months.

From a mid-December conception, Jesus’ birth falls within a broad but consistent range:

Late September – early October

This range is significant for several reasons:

• Shepherds were still in the fields at night (Luke 2:8).

• Travel and census activity fits better outside winter conditions.

• The season aligns with harvest imagery and fullness.

• It harmonizes with the biblical theme of “tabernacling” (John 1:14).

6. Allowable Scriptural Range (Without Overclaiming)

When Scripture, priestly order, and natural processes are respected together, the most defensible timeframe for Jesus’ birth is:

Primary Window

• Late September – early October

Allowable Extended Range

• September 18 – October 9

• allowing for variation in priestly counting,

• feast-week adjustments,

• and natural uncertainty in conception and birth timing.

This range comfortably includes the Feast of Tabernacles, which often falls in early October (2-9, +/- a day for leap year), without asserting dogma where Scripture remains silent.

Look in the CALENDAR section, or links at bottom, for the Feast Day series and other calendar related topics.

7. Why This Matters

This framework is strong because it is:

• Scriptural — grounded directly in Luke and Chronicles

• Historical — rooted in the Temple system (recorded priestly courses)

• Honest — uses ranges, not forced dates

• Consistent — fits multiple biblical clues at once

It also explains why December 25 cannot be Jesus’ birthday, while still accounting for why December (conception month) became symbolically associated with Christ in later tradition.

8. What Scripture Allows Us to Say (and What It Does Not)

Scripture allows us to say:

• Jesus was not born in December

• His birth aligns best with late summer / early autumn

• The timeline is internally consistent and biblically grounded

Scripture does not allow us to say:

• an exact day or hour

• that the date was meant to be celebrated annually

The purpose of this timeline is truth, not tradition.

Visual Chart — Scripture’s Internal Timeline for the Birth of Christ

The Origins of Common Christmas Customs

How Pagan Symbols Were Absorbed and Rebranded

Many people sense that modern Christmas is filled with symbols that feel disconnected from Scripture. That instinct is correct. Most familiar Christmas customs do not originate in the Bible and were not practiced by the early church. Instead, they entered Christianity gradually through cultural accommodation and religious blending.

Understanding these origins does not require conspiracy theories—only history.

1. The Christmas Tree

The custom of decorating evergreen trees predates Christianity by centuries. In the ancient world, trees were widely revered as sacred symbols of life, fertility, and cosmic order. Various pagan cultures brought evergreen branches or whole trees into their homes during winter festivals as symbols of renewal and protection.

When Christianity expanded into Europe, tree veneration was already deeply ingrained among Germanic, Celtic, and other pagan peoples. Rather than abolishing the practice, the medieval church tolerated and reinterpreted it, gradually assigning Christian symbolism to an existing custom.

In fact, tree-centered religious practices are repeatedly linked with idolatry and false worship in the Old Testament. The Christmas tree represents cultural continuity, not biblical instruction.

Trees, Groves, and Asherah in Scripture

The Old Testament repeatedly warns against trees and groves used in pagan worship, particularly in connection with Asherah, fertility rites, and false gods:

• Deuteronomy 16:21
  “Thou shalt not plant thee a grove of any trees near unto the altar of the LORD thy God.”

• Judges 3:7
  “They served Baalim and the groves.”

• 1Kings 14:23
  “They also built them high places… and groves, on every high hill, and under every green tree.”

• 2Kings 17:10
  “They set them up images and groves in every high hill, and under every green tree.”

• Jeremiah 17:2
  “Whilst their children remember their altars and their groves by the green trees upon the high hills.”

In Scripture, trees and groves repeatedly function as cultic symbols in false worship — never as neutral or commanded elements of Yahweh’s worship.

Trees as Symbols vs. Trees as Cult Objects

Scripture also uses trees symbolically, which must not be confused with ritual use:

• Trees represent people or nations (Psalm 1; Daniel 4; Isaiah 61:3)

• Trees represent life, fruit, or judgment

• The Tree of Life is symbolic and eschatological

However, symbolic use ≠ ritual adoption.

Nowhere does God instruct Israel to:

• decorate trees,

• center festivals around trees,

• or bring trees into religious observance.

When trees appear in worship settings, it is always as something to be:

• destroyed,

• cut down,

• or avoided.

“Ye shall overthrow their altars, and break their pillars, and cut down their groves.”
— Exodus 34:13

Why This Matters for the Christmas Tree Discussion

The concern is not that a tree exists — trees are God’s creation.

The concern is that:

• pagan religious cultures historically used trees as sacred objects, and

• Scripture repeatedly warns God’s people not to adopt those customs, even if intentions change.

This directly parallels the Christmas tree issue:

• a tree is cut,

• brought into the home,

• decorated,

• elevated symbolically,

• and defended as “tradition.”

The form mirrors ancient pagan practice, even when modern intent differs.

Scripture associates trees with pagan worship repeatedly and prohibits their ritual use in religious observance, while allowing symbolic use only.

Jeremiah 10 and the Christmas Tree: ​​ A Clarification

One passage frequently raised in discussions about the Christmas tree is Jeremiah 10:1–5:

“Learn not the way of the heathen…
For the customs of the people are vain:

for one cutteth a tree out of the forest,
the work of the hands of the workman, with the axe.
They deck it with silver and with gold;
they fasten it with nails and with hammers,
that it move not.”
— Jeremiah 10:2–4

What Jeremiah Is Addressing

In its immediate context, Jeremiah is condemning idol-making, not a seasonal decoration per se. The passage describes:

• • a tree cut from the forest,

  • shaped by a craftsman,

  • overlaid with precious metals,

  • fixed in place so it will not fall,

  • and ultimately treated as an object of reverence.

The chapter explicitly contrasts these lifeless objects with the living God (Jer 10:10).

Historically, this refers to wooden idols fashioned from trees and adorned to represent gods — a well-documented pagan practice in the ancient Near East.

What Jeremiah Is Not Saying

Jeremiah is not issuing a direct prophecy about modern Christmas trees.

The Bible does not say:

• “Thou shalt not have a Christmas tree,” nor

• that every decorated tree is automatically idolatrous.

It is important to avoid overstating the text.

Why the Comparison Is Still Relevant

While Jeremiah 10 is not a one-to-one description of a modern Christmas tree, the pattern is what matters:

• cutting a tree from the forest,

• bringing it into a religious or symbolic setting,

• decorating it,

• and assigning meaning to it.

The warning is about importing pagan customs into worship, especially when physical symbols begin to carry emotional, spiritual, or ritual weight.

The relevance is therefore principle-based, not literal.

“Learn not the way of the heathen…”

Jeremiah’s concern is not trees — it is adopting religious customs from pagan culture and repackaging them as ‘Christian’ among God’s people.

A Discernment Test

The question Jeremiah forces believers to ask is not:

“Is this tree forbidden?”

But rather:

“Why is this here, what does it symbolize, and has it replaced or distracted from obedience to God?”

If a symbol:

• becomes central,

• is defended emotionally rather than biblically,

• or overshadows truth,

then Jeremiah’s warning applies in principle, even if the form has changed.

Jeremiah 10 should not be used as a blunt proof-text to declare all Christmas trees sinful.

But it should be used as a sober reminder that:

• God repeatedly warns against borrowing pagan religious customs,

• decorating objects does not make them holy,

• and tradition can quietly replace truth.

The passage supports the broader biblical concern that form without obedience leads to vanity, regardless of the century or custom.

“Thus saith the LORD, Learn not the way of the heathen.”
— Jeremiah 10:2

2. Mistletoe

Mistletoe has no biblical significance and originates in Druidic and Norse traditions. In Norse mythology, the god Balder was killed with a mistletoe weapon, making the plant a symbol of death, fertility, and ritual power. Among Druids, mistletoe was associated with sacrificial rites and believed to possess mystical properties.

The later custom of “kissing under the mistletoe” reflects the sexual license and role reversal common in Saturnalia-type festivals, not Christian morality. Its presence in Christmas tradition is a clear example of pagan symbolism surviving beneath Christian terminology.

3. Gift-Giving

Gift-giving during late December originated in Roman Saturnalia and the Kalends of January, when gifts were exchanged as part of social obligation, political appeasement, and seasonal festivity. In some periods, Roman elites even compelled gift-giving from those beneath them.

As Christmas developed, this custom was reframed and later connected to Saint Nicholas and, more loosely, to the gifts of the Magi. However, Scripture does not present gift-giving as a commanded element of Christ’s birth, nor does it associate it with an annual celebration.

Modern Christmas gift culture owes far more to Roman custom and later commercial expansion than to biblical theology.

4. Santa Claus

The modern figure of Santa Claus is a composite character, formed over many centuries.

• A historical bishop named Nicholas lived in Asia Minor in the 4th century and died on December 6.

• Over time, legends about Nicholas merged with European folklore, particularly among Germanic peoples who already worshipped gods such as Woden (Odin), a bearded sky-father figure associated with winter travel and gift-bringing.

• In medieval Europe, Nicholas absorbed traits of older pagan figures and replaced earlier folk deities associated with seasonal gifts.

In the modern era:

• Washington Irving popularized “Santa Claus” in early 19th-century literature.

• Clement Clarke Moore’s 1822 poem added flying reindeer, chimneys, and a playful tone.

• Illustrator Thomas Nast finalized Santa’s workshop, elves, and moral surveillance (“naughty and nice”).

• In 1931, Coca-Cola advertising standardized Santa’s red suit and jovial commercial image.

The result is a figure who functions as:

• omnipresent,

• morally evaluative,

• reward-based,

• and culturally dominant.

None of these attributes come from Scripture.

5. What These Customs Reveal

Taken together, these elements show a consistent pattern:

• Pagan customs were not eliminated—they were absorbed.

• Symbols were not discarded—they were rebranded.

• Meaning shifted over time from religious ritual → cultural tradition → commercial centerpiece.

This explains why modern Christmas:

• feels religious but lacks biblical grounding,

• retains pagan symbols while minimizing Christ,

• and survives primarily because of economic and cultural momentum.

Understanding these origins does not require fear—but it does require discernment.

The Bible does not command Christmas trees, mistletoe, gift rituals, or Santa Claus. These customs arose from pre-Christian religious culture, were later adopted for convenience and continuity, and eventually became normalized as “Christian tradition.”

The issue is not whether these symbols can be enjoyed culturally, but whether believers understand what they are, where they came from, and how easily symbols can replace substance.

5. Christmas Carolling

Origins and Development

Christmas carolling did not originate as Christian worship. The word carol comes from Old French carole, meaning a circle dance accompanied by singing, and from Medieval Latin carola. Early carols were folk songs, often rhythmic and communal, connected to seasonal festivals rather than to Scripture or church liturgy.

In the ancient world, especially in Roman Saturnalia and other winter solstice celebrations, communal singing, chanting, and revelry were common. These festivals emphasized joy, inversion of social order, feasting, drinking, and music. Seasonal songs were part of the atmosphere of Saturnalia, which later influenced many customs absorbed into Christmas observance.

For centuries, the early Church resisted carolling, viewing such songs and dances as pagan, disorderly, and inappropriate for worship. Formal Christian singing was limited to Psalms and Scripture-based hymns. Carols remained outside the church, associated with village festivals, taverns, and seasonal revels.

During the Middle Ages (12th–13th centuries), rather than suppress popular customs, the Church began Christianizing them. Folk melodies were retained, while Christian words—especially Nativity themes—were added. This allowed the Church to absorb pagan and folk traditions while giving them a Christian appearance.

Carolling later moved into the streets as a door-to-door practice, often tied to wassailing, an Anglo-Saxon custom involving singing in exchange for food or drink and invoking prosperity—another non-biblical, seasonal ritual.

At the Reformation, many Protestants—especially Puritans and Presbyterians—rejected carolling along with Christmas itself, viewing both as unscriptural and rooted in paganism. Public carolling was even banned in parts of England and early America.

Modern Christmas carolling, popularized in the 18th–19th centuries, is largely sentimental and cultural, emphasizing mood and tradition rather than covenant, repentance, or biblical instruction.

Scripture commands singing, but only in specific forms—psalms, hymns, and spiritual songs rooted in truth (Colossians 3:16). It never commands or models seasonal celebrations of Christ’s birth through folk or festival songs.

Carolling, like many Christmas customs, illustrates how Saturnalian festivity and folk tradition were gradually blended with Christian language, producing practices that feel religious but lack biblical foundation.

6. Additional Christmas Customs

The Yule log originates in pre-Christian Germanic and Norse winter solstice rites. Yule (Old Norse Jól) referred to a midwinter festival marking the turning of the sun after the winter solstice.

A large log was burned:

• to honor the sun’s “rebirth,”

• to invoke protection and prosperity,

• and to ensure fertility and good fortune in the coming year.

Ashes from the log were often kept as charms against evil or misfortune. When Christianity spread through northern Europe, the custom was retained and rebranded as a Christmas tradition, though it had no biblical origin or meaning.

Reindeer

Reindeer have no connection to the biblical Nativity and appear very late in Christmas tradition.

Their origin traces to:

• Norse mythology and Arctic folklore,

• shamanistic traditions in Siberian and northern Europe,

• and winter sky-travel myths tied to pagan gods.

The modern association of reindeer with Christmas comes primarily from:

• Clement Clarke Moore’s 1823 poem A Visit from St. Nicholas (“’Twas the Night Before Christmas”),

• which popularized flying reindeer as part of the Santa narrative.

Reindeer imagery aligns more closely with pagan sky-journey symbolism than with Scripture.

Bells, Lights, and Evergreen Decorations

• Bells were widely used in pagan rituals to:

  • ward off evil spirits,

  • announce festivals,

  • and mark sacred seasonal transitions.

• Lights and candles during winter festivals symbolized:

  • the return of the sun,

  • victory of light over darkness,

  • and hope tied to the solstice.

• Evergreens (holly, ivy, fir, laurel) were used because they remained alive in winter and symbolized:

  • fertility,

  • continuity of life,

  • and renewal.

These elements were common in Saturnalia, Yule, and other solstice celebrations long before Christianity and were later absorbed into Christmas observance.

Feasting and Excess

Large feasts, drinking, role-reversal, and indulgence were central features of:

• Saturnalia in Rome,

• Yule in northern Europe,

• and other midwinter pagan festivals.

While Scripture encourages hospitality and fellowship, it repeatedly warns against:

• excess,

• drunkenness,

• and indulgence tied to the flesh (Romans 13:13; Galatians 5:21).

The modern Christmas season often mirrors these ancient patterns more closely than biblical restraint.

None of these customs:

• are commanded in Scripture,

• are modeled by Jesus Christ or the apostles,

• or are associated with covenant worship.

Like carolling and the Christmas tree, they demonstrate how seasonal pagan practices were preserved, renamed, and sentimentalized, eventually becoming “Christian tradition” by familiarity rather than by biblical authority.

How We Respond — With Conviction, Not Condemnation

One of the most common questions that arises when discussing this topic is simple and sincere:

“You don’t celebrate Christmas?”

Our response is not meant to shock, provoke, or elevate ourselves above others. It is simply an honest expression of conscience.

Short answer (most situations):

“We don’t, personally, because of a conviction we’ve come to over time. We don’t judge others for celebrating it.”

If the conversation goes no further, we leave it there.

When someone asks why, we try to answer clearly, gently, and without accusation.

Clear but gentle explanation:

“For us, it’s less about the date and more about the symbolism. Over time, we became uncomfortable with how Christmas blends religious language with customs that don’t come from Scripture—things like replacing or even blending Jesus Christ with traditions, pressure, debt, and characters like Santa. Because of that, our conscience doesn’t allow us to participate, even though we respect that others feel differently.”

The same issue arises with the conviction to refrain from eating unclean animals and observing the Sabbath day according to the Solar Calendar.

Scripture teaches us both discernment and charity. We are warned against mixing what is holy with what comes from elsewhere, and we are also instructed to walk according to conscience before God—without binding that conscience on others.

Romans 14 has been especially instructive for us:
each believer must be “fully persuaded in his own mind,” while refusing to judge the servant of another. Our decision is not a law imposed on others, but a conviction we must honor before God.

Love, Not Legalism

We try to honor Jesus Christ every day, not through a season or a cultural tradition. For us, stepping away from Christmas actually helped remove distractions and refocus our hearts on Him rather than on expectations created by tradition, commerce, or sentiment.

This posture is not about being anti-family or anti-fellowship. It is about sincerity.

A Personal Word

When my family and I began studying the Scriptures more deeply—outside of denominational churchianity—and started learning who we were, Whose we were, and what it meant to walk “in The Way more perfectly,” this issue resolved itself rather quickly.

Once the biblical and historical facts were clear, continuing the holiday as it is commonly practiced no longer made sense for us.

We didn’t stop loving one another.
We didn’t stop gathering.
We didn’t stop giving.

We still came together, shared meals, exchanged gifts, and enjoyed family fellowship and Bible time. But the Christmas framework itself—the tree, the decorations, the symbolism, the narratives, expenses, and the pressure—was quietly removed. It lost its meaning because we knew the truth.

We chose, in a simple and peaceful way, to be set apart from it.

And just as importantly, we do not condemn others who choose differently. Each household must walk according to the light they have received and the conviction they hold before God.

The Biblical Balance

This approach reflects the balance Scripture consistently calls us to walk:

• Romans 14 — conscience without condemnation

• 1Corinthians 8–10 — knowledge restrained by love

• Colossians 2:16–23 — resisting imposed religious observances

• Ephesians 4:15 — speaking the truth in love

In summary:

“We don’t celebrate Christmas out of conscience, not condemnation—and we try to extend the same grace to others that Scripture calls us to walk in.”

Christmas Is for Israel — A Covenant Perspective

From a covenant–kingdom standpoint, the birth of Jesus Christ cannot be separated from Israel, nor can it be reduced to a generic, universal religious celebration. Scripture is explicit that the Messiah came in fulfillment of promises made to a specific people, through a specific lineage, for covenantal purposes.

Jesus Himself stated plainly:

“I am not sent but unto the lost sheep of the house of Israel.” (Matthew 15:24)

The apostle Paul echoes this without ambiguity:

“Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers.” (Romans 15:8)

Those promises belonged to Israel alone:

“Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; whose are the fathers, and of whom as concerning the flesh Christ came.” (Romans 9:4–5)

Within Identity theology, these Scriptures are understood to refer not to modern Jewry, but to the Caucasian, Anglo-Saxon, Scandinavian, and related kindred peoples—the historical continuation of the House of Israel, long scattered among the nations, exactly as foretold (Hosea 1:10; Isaiah 42:19; 43:8).

Writers and teachers of Christian Biblical Covenant Kingdom Identity consistently emphasized that Jesus Christ’s birth was not an abstract religious moment, but a family matter—the Kinsman-Redeemer entering history to redeem His own people (Luke 1:68–75).

This understanding reshapes the question of Christmas entirely. If Jesus Christ came to confirm covenant promises to Israel, then the meaning of His birth is inseparable from identity, inheritance, and kingdom purpose. It was not intended to become a commercialized, sentimental, or syncretized festival for the world, nor a blending of pagan symbolism with Christian language.

While December 25 is not Christ’s birth date, the acknowledgment that Christ was born carries immense covenant significance—but only when properly understood. When detached from Israel, His lineage, and the promises made to the fathers, the celebration loses its biblical foundation and becomes something altogether different.

Thus, from a covenant perspective, the issue is not merely whether Christ’s birth is acknowledged, but how and why. Without identity, the event is stripped of meaning. Without covenant, it becomes universalized, sentimentalized, and ultimately distorted. As it has become.

In this light, the modern observance of Christmas—divorced from Scripture, identity, and holiness—cannot faithfully represent the purpose for which Jesus Christ came. His birth was not a cultural holiday, but a redemptive act within the family of Israel, advancing the Kingdom of God according to promises made from the beginning.

Christ’s birth was covenantal, familial, and purposeful—rooted in Israel, not in tradition, sentiment, or syncretism.

Credits & Contributing Sources

Biblical Texts

• The Holy Bible — Authorized King James Version (1611)

Early Church & History

• Clement of Alexandria — Stromata — c. A.D. 200

• Origen — Homilies on Leviticus — c. A.D. 245

• Eusebius — Ecclesiastical History — c. A.D. 325

• Josephus — Antiquities of the Jews — c. A.D. 93

Christmas Origins & History

• Sheldon Emry — Is Christmas Christian? (Parts 1–4) — 1972

• Jack Mohr — Collected Works (Christmas references) — mid-20th century

• Paul V. M. Flesher — When Christmas Was Illegal in America — 2007

• W. P. Gale — A Christmas Message — mid-20th century

• Clifton A. Emahiser (2SL) — Some Little-Known Biblical Facts Concerning Christmas — 1980s

• Bertrand L. Comparet (2SL) — Why Did Christ Come? — 1960s

• Wesley A. Swift (2SL) — Christmas Is for Israel — 1963

Chronology & Birth of Christ Studies

• Ernest L. Martin — The Birth of Christ Recalculated — 1980

• TorahCalendar.com — The 24 Priestly Courses — modern compilation

Cultural & Religious Analysis

• Robert Sepehr — Season of Saturnalia Explained — 2019

• Is Christmas Christian? (anonymous / compiled PDF) — 20th century

• Christmas in Early America (historical essay) — 20th century

• Christians & Santa Claus (compiled article) — 20th century

• The Birthdate of Jesus (compiled study) — 20th century

Attribution Note

This study synthesizes Scripture, early Christian history, Reformation-era theology, American church history, and Identity / Covenant Kingdom perspectives, with all non-biblical material evaluated against Scripture and clearly treated as historical or interpretive—not doctrinal authority.

See also:

What is a Christian? https://www.thinkoutsidethebeast.com/what-is-a-christian/

The Way ​​ https://www.thinkoutsidethebeast.com/the-way/

Twelve Tribes ​​ https://www.thinkoutsidethebeast.com/the-twelve-tribes/

Jesus was a Jew, or was He? https://www.thinkoutsidethebeast.com/jesus-was-a-jew-or-was-he/

See: CALENDAR in the menu for the Feast Day Series and Calendar related topics

 ​​​​ NO KING BUT JESUS CHRIST ​​