Showing posts with label Christmas 2012. Show all posts
Showing posts with label Christmas 2012. Show all posts

Monday, December 24, 2012

Christmas and a war---nearly 100 years ago


From the Harper's archives...

The following is a true tale. This is not a thing heard of and lightly repeated and half believed, but witnessed in these late years by living eyes, and, in the second case, by my own. . . .

December 18–19, 1914, was a night of tragedy in the British army. Forgotten now — buried in the sancta of regimental records, it was only a demonstration — of what, of whom, of how much or of how little — that need be no inquiry here. And it was only on the front of two divisions that the troops advanced at nightfall, artillery firing a quarter-of-an-hour’s bombardment, all the earth shaking, and a sprinkle of musketry shattering the dark. For the most part, the Germans sat quietly waiting while the shells whined overhead to their support lines; only when figures loomed up in their wire did they open fire. The attack wavered, but the survivors came with a rush to the lip of the trench where for several moments a silent, tremendous struggle took place between bayonet, rifle butt, revolver, and physical strength. Some lay where they fell under the enemy parapet, some dragged themselves back and died in the open, some were made prisoners. Here and there a party of ten or a dozen British fought their way into the German trench and hung on till daylight; then, upon order given, withdrew. It was left to daylight to reveal — as daylight faithfully reveals — the truth of tragedy, and the price to pay.


Read the whole story.


TWO CHRISTMAS MORNINGS OF THE GREAT WAR BY CAPTAIN WILFRID EWART


Christmas Eve trauma

Simon's Cat and the Christmas tree

Santa is dead?

Christmas in 2062


Christmas tunes from Canned Heat

Christmas tunes from Canned Heat



Christmas Blues


Xmas Blues


Christmas Boogie



Christmas Eve trauma

Simon's Cat and the Christmas tree

Santa is dead?


Christmas in 2062

Christmas in 2062

"Christmas 2062: a glimpse of changes to expect in the next 50 years"

by

Dick Pelletier

December 18th, 2012

Institute for Ethics and Energing Technologies

Hot chocolate, warm clothes, and wrapped presents under a tree, ‘tis once again the season to be jolly! We are familiar enough with the holidays as they are now; but what might Christmas be like in 50 years?

Of course it's impossible to predict with 100% accuracy how life will change in the next half century, but if we track today's exponentially-advancing technologies; and then add some creative possibilities, we can project a plausible scenario of what it might be like living in our high-tech wonderworld of 2062.

Humanity has much to be thankful for as we trek through the 21st Century. By 2040, scientists have unraveled many of the mysteries surrounding consciousness, which some believe will one day lead to mind-enhancement systems that lower crime rates and reduce violence, making the world a safer place.

Changes are everywhere in 2062. Driverless cars whisk us about; and stem cells, DNA editing and nanobots keep us forever healthy and youthful. Robot servants have become the most popular home acquisition; but Christmas is still our favorite time of year for socializing and exchanging gifts with friends.

Nanotechnology may help the world become a better place in 2062. Powered by personal nanofactories that help create a scarcity-free lifestyle, these nanowonders are slashing the rich-poor gap in developed nations, fighting poverty in third-world countries, and offering the beginnings of a peaceful 'global village'.

Gifts topping Santa's list include interactive 'smart' toys that come alive on voice command and virtual reality systems that provide experiences beyond our wildest dreams. For that special person who has everything, a two-week vacation at the Mars Space Colony can be purchased for $250,000.

Launched in 2050, the space elevator slashed costs of getting people into orbit. The SE has become the prime driver in the booming space tourism industry. Orbit access is now only an elevator ride away.

Trips to space hotels and space amusement parks cost $2,000-$5,000; Moon excursions, $10,000. In addition, faster-than-light hyper-drive ships can now reach the Moon in one hour, Mars in just five hours.

Virtual reality provides irresistible experiences. Neuro-bots enter our mind and replace normal input with software that creates breathtaking simulations of the program requested – indiscernible from reality.

Entering a Holodeck-like recreation facility, people voice selections for a desired theme, such as a romantic fantasy, winning a 19th-Century American West gunfight, or any other bold scenario that one's mind can conjure up. Simulated adventures have become the rage for entertainment buffs worldwide.

Homes have changed too. Windows and doors can alter their shape, color and location, allowing fresh air and light where needed. Satellites provide house ID via Wi-Fi/thought technology; street addresses no longer necessary. Mind scans restrict access to family and guests, ending the need for locks and keys.

Turkey remains the favorite holiday dish in 2062, but messy food preparation has disappeared. Nano-replicators provide perfect meals that include the exact nutrient requirements for each family member.

With voice command, mom selects the food, which is then served by the household robot. Mom, Dad, Daughter, and Son sit down to eat. Although they live on different continents, all four Grandmas and Grandpas appear as lifelike holograms, and join the festivities for the traditional yuletide toast.

After dinner, the moment has finally arrived – "let's open presents," Dad says. With a shriek of joy, Daughter opens her gift, a Barbie Doll resembling a mini-human with soft skin and a likable personality. Programmed to require love and attention, the intelligent robo-doll quickly snuggles up to its new owner.

Next, the Son opens his gift, Animal Reality, a 'smart' toy made of nano-components that can change into any animal imagined by its owner. Built-in safeguards prevent creating harmful or illegal objects.

Will the future unfold in this upbeat way? Clearly, the road to 2062 winds around unknown turns, but strong demands for technology improvements drives this vision forward. Happy holidays, everyone; I wish all of my readers the happiest of futures – in today's world and tomorrow's!



Christmas Eve trauma

Simon's Cat and the Christmas tree


Santa is dead?

Santa is dead?



"The Heartbreaking Truth About Santa Still Stings Adults"

by

Susan Donaldson James

December 24th, 2012

ABC News

 Emily Charlton, as a wide-eyed fourth grader, said she felt betrayed by her classmates on her elementary school playground during recess just before the holidays.

"It was a day or two before Christmas break so we were talking about what we had asked for and I remember saying at one point, 'Well I asked Santa for...' and everyone started laughing,"
said Charlton, now a 29-year-old waitress from San Diego. "I think they thought I was making a joke."

She stood her ground. "I remember feeling embarrassed and upset," said Charlton. "My belief, however, was unchanged."

But it got worse.

A few days later, she was at Toys "R" Us with her father and saw him pack a long, narrow box into the trunk. On Christmas morning, her younger sister opened up an electric keyboard from Santa in that same box.

Charlton ran to her mother for reassurance that what she suspected was wrong.

"I will never forget what came next," she said. "She looked at me, and without skipping a beat said, 'Don't tell your brother and sister.' I was devastated. … A huge bomb was dropped on me and as silly as it sounds, it really changed my life.

"The worst part of all was how unceremoniously it happened, it was like one minute I was a child full of wonderment, and in a flash was snapped into a world of non-believing, magic-less adults."


Parents aren't the only grinches this time of year.

 In Ontario, Canada, this week a man walked along a Christmas parade route telling kids there is no Santa Claus, according to 24 Hours Vancouver. The 24-year-old, whose hair was gelled to look like horns, was arrested for intoxication and causing a disturbance.

And a news anchor in Chicago went on a rant against the jolly old man after a segment on holiday expectations and the bad economy, according to the Huffington Post.

"Stop trying to convince your kids that Santa is Santa," said Robin Robinson of Fox Chicago. "That's why they have these high expectations. They know you can't afford it, so what do they do? Just ask some man in a red suit. There is no Santa."
Robinson later apologized.

Of course the truth is inevitable, unless you are a logical middle-school child who has done a careful "cost-benefit analysis."

"I was one of those kids who stretched a belief in Santa for as long as possible, probably well past a point of willful ignorance," said Peter Dacey, a 27-year-old from Easton, Conn.

He had been the recipient of several "Christmas miracles." One was the "coolest space Lego out there," the working monorail, which he was convinced was too expensive for his parents to give him.

The other came right out of the "Miracle on 34th Street" playbook when his family was living in temporary housing, looking for a new home.

"All I wanted for Christmas was for us to find a house," said Dacey. "Strangely, that year I found a little box in the tree left for me that contained some random key. But it didn't seem so strange when I realized that it must be the key to our new home. I took it with me to the next few open houses we went to, and lo and behold, it fit in one."

In the end, it was a question of what reaped the most rewards.

"If you don't believe in Santa, no good comes of it, as either you're correct or you're not, in which case have fun forcing your parents to get you all your future Christmas gifts while Santa visits the believers,"
said Dacey. "On the other hand, if you do believe, the worst that can happen is that you find out you were wrong, and what's the harm there?"

 To this day, Dacey said there is a part of him that "still believes," at least in the messages of love and giving.

"I suppose I stopped believing in a living, breathing jolly-old-elf over a number of middle-school years, but have never stopped believing in Santa," he said. "I hope the silver sleigh bell would still ring for me."


"It was honestly the first time I can remember feeling heartbreak," she said. "I don't think it was just about the belief in Santa, but about the belief in magic and wonder and make believe, and everything that makes your childhood so great," she said.

 But one parent -- now a grandmother who dresses up each year pretending to be an elf -- defended herself for bringing a dose of reality to her household when she was raising a family.

She was outraged when her 6-year-old son was sent to the principal's office for telling his first-grade class there was no Santa Claus.

"Man, was I mad about that," said Martha Chabinsky, a 59-year-old yoga teacher from Amherst, N.H. "Punishing a kid for telling the truth."

 

Christmas Eve trauma


Simon's Cat and the Christmas tree

Saturday, December 22, 2012

Simon's Cat and the Christmas tree


We who have cats know the reality of the following...



Christmas Eve trauma

Christmas Eve trauma



"I Saw Mommy Kissing Santa Claus"

by

Will Stephen

December 20th, 2012

The New Yorker

Dear Santa,

Hello. My name is Gary Wiles. I’m a forty-one-year-old I.T. director at a local news station here in Sioux Falls, South Dakota, and a divorced father of three.

Don’t get excited. This is not a letter asking for presents of any sort. I do not need anyone’s help—especially yours—to bring my children joy, thank you very much.

You see, I am afraid you and I have a score to settle—one I would prefer to address in person, believe you me. But you are a very difficult man to get to, so this will have to do. For now.

I’ll cut to the chase. Thirty-six years ago, in the living room of my childhood home, you kissed my mother, Evelyn, on the mouth.

There is no use denying it. I was there. I saw the whole thing. And I need you to know what you have done to me.

At the time, I thought it was a real hoot. I had snuck downstairs on Christmas Eve—as any five-year-old would—hoping to catch a glimpse of my presents. But to my surprise, there he was, St. Nicholas himself, in my house, embracing my mother. “Silly mommy,” I thought. “What a silly mommy.”

But the kiss didn’t stop. Before too long, there were noises, romantic noises. The slurps, the giggles, the grunts. I eventually entered the living room, and sat down in the middle of the floor, mere feet away from you, and watched you kiss her. I was entranced, just staring ahead, cross-legged and doe-eyed in my Frosty the Snowman footie pajamas, as the supposed living embodiment of childhood joy enveloped my mother’s face in his thick, white beard.

I began to feel things. It was very confusing. I was clearly out my depth. I called your name—nothing. Louder—nothing. I stood up, walked over to you, and poked your leg, pulled at your jacket. No response. So I shrugged, took one of your cookies, and retreated to my room.

I didn’t sleep a wink. I was so excited to see what you had brought for me.

But lo and behold, I got nothing. Neither did my father. No packages, no stocking stuffers. No coal, even. Nothing.

My mother, on the other hand, had a shiny new Buick waiting for her in the driveway. With a bow and a small card, which my father immediately grabbed. He broke his glasses over his knee and demanded to know who “Nick” was.

Taken aback by the apparent misunderstanding, I piped up and innocently filled my father in on what had transpired.

“Wait … so you saw mommy kissing Santa Claus?”

Indeed I had. I then saw daddy down an entire bowl of eggnog, pack a suitcase, and swerve off in the Buick toward God knows where.

He’s a rabbi now.

It’s taken seventeen years of intensive therapy to convince me that none of this was my fault.

No, jolly old St. Nick, it was yours.

Thanks to you, I can’t turn on the TV or the car radio for fear of hearing your repulsive laugh. I refuse to participate in any and all office “Secret Santa” exchanges, as I find the very concept nauseating. I routinely get into fistfights with carolers. Much to the confusion of their friends, my kids had to open holiday presents under the holiday shrub. My wife finally left me because each year, like clockwork, I would be unable to perform for weeks come Black Friday.

I finally reached rock bottom a month ago and applied for a part-time job impersonating you at my local mall. I wanted to walk a mile in your shoes; to see the world from the large, tinseled throne of a lecherous fraud.

They gave me a trial shift. I hadn’t slept in four days. I put on the costume and walked onto the stage, only to see a long line of smiling children with their mothers. I immediately burst into tears. I then ripped off my beard, pushed over some pillars, punched an elf, and jumped into the mall’s fountain. I woke up in the back of a squad car, dazed and ashamed, still decked out in your disgusting red “velvet.” My co-workers had a field day.

Now, I am not asking for anything from you. I just want you to know my pain. You might be pleased to hear that my mother has a large, waving robot of you that she keeps in her living room year round. Visits are awkward.

Make sure to drop by and say hello this Christmas Eve. I’ll be the guy camped out on his roof in a deck chair with a six-pack of Modelos and a rifle, picking off each of your reindeer one by one.

I look forward to chatting then.

Happy Holidays,

Gary




I Saw Mommy Kissing Santa Claus

by

Jimmy Boyd


Previous posts...

12 Days of Christmas gifts exceed $100k 


Bubble lights

Santa thoughts by Stephen Tobolowsky


Why December 25th
 


Couldn't resist...one of the best rock n' roll Christmas renditions

Bah Humbug..."A Christmal Carol" [1910]

Tuesday, December 18, 2012

Bah Humbug..."A Christmal Carol" [1910]


Wikipedia...

A Christmas Carol, is a 1910 silent film directed by J. Searle Dawley for Edison. It runs 10 minutes and is one of the earliest film adaptations of Charles Dickens' famous 1843 novella. It featured Marc McDermott as Ebenezer Scrooge and Charles S. Ogle as Bob Cratchit.

The day before the Christmas holiday, Ebenezer Scrooge, a hard-fisted miser, refuses to contribute to the Charity Relief Committee, and then rudely rejects his nephew Fred when he visits Scrooge in his office. When Scrooge returns home, he sees the ghost of his former business partner Jacob Marley, who warns him of the punishment he will suffer in the next life if he does not change his ways. That night, Scrooge is visited by three more spirits, who show him his past, the present, and the future that awaits him.


IMDb reviewer, José Luis Rivera Mendoza, wrote...

While the first decade of the 20th Century was ending, cinema was rising as a new form of entertainment, and after more than 20 years of constant experimenting, it was beginning to show the elements of a new art form. Gone were the days of the early pioneers, and it was now the time of the very first filmmakers, those who would shape the new art form and develop the language of cinema. Director J. Searle Dawley, who considered himself as "the first motion picture director", was one of those first artists who would complete cinema's transformation from charming sideshow attraction to a full-fledged narrative art. Hired by film pioneer Edwin S. Porter to make new and original films, J. Searle Dawley would use his experience in theater to follow the steps of Vitagraph and adapt many popular novels to film. Charles Dickens' classic "A Christmas Carol" was one of them.

The story of "A Christmas Carol" is very well known, and while short, this early version remains faithful to the most important parts of the plot. Marc McDermott plays the old miser Ebenezer Scrooge, a harsh man so concerned about money that on the day before Christmas refuses to donate to the Charity Relief Committee, neglects his worker Bob Cratchit (Charles Ogle) the permission to leave early and even rejects his nephew in a very rude manner when the young man comes to invite him to his Christmas celebration. However, that Christmas' night the old Scrooge sees the ghost of his former business partner Marley, who tells him that no good can come from that behavior, and warns him about the horrible punishment for those who follow those ways. Later that night, Scrooge will be visited by three spirits that will show him more than what Scrooge was ready to see.

"A Christmas Carol" wasn't directed only by J. Searle Dawley, as he was assisted by Vitagraph regular Charles Kent and newcomer Ashley Miller. Considering Kent's experience in adapting plays to screen for the Vitagraph Company, it is very possible that this short film was also written by him, or at least assisted Dawley with it. Considering it is only a short film, this version of Dicken's novel is remarkably faithful to the source, and manages to condense the most important parts of the tale without losing the novel's meaning. Obviously, it doesn't go into full detail about every scene and the script moves at a very fast pace, but that's natural because it had to cover a lot in a very short time. To the writers' credit, they managed to make the adaptation entertaining and easy to understand despite these shortcomings.

The cooperative work between Dawley, Miller and Kent is truly excellent in this film and make it stand out among the many early films by the Edison Manufacturing Company. Kent's experience in Vitagraph's versions of literature classics adds a lot of class to the movie and gets excellent performances from the actors. This style works perfectly well with Dawley's directing style, who makes the film look a bit less stagy than the usual Vitagraph movie by making interesting visual compositions and giving good use to the limited camera-work of the time. While, as written above, the story moves at a fast pace, the film flows nicely thanks to the narrative style of the directors. The highlights of the film are of course the visits by the four ghosts, done with an excellent use of several special effects (mostly double exposures) that look outstanding for its time and add a powerful eerie atmosphere to the movie.

In any version of "A Christmas Carol", the role of Scrooge is often one that can make or break the adaptation due to its enormous importance, and in this version Marc McDermott doesn't disappoint. A rising star in Edison's Studio, McDermott shows off his enormous talent for acting by playing the considerably older (McDermott was only 29 when filming this movie) in a very natural and convincing way. With the aid of makeup, McDermott delivers one of the best portrayals of Ebenezer Scrooge in film, by transforming himself into the wicked old miser with an extraordinary ease that makes the movie a must-see. The rest of the cast is very good too, although it is obvious that this movie depends completely on McDermott's performance. Interestingly, and uncredited Charles Ogle makes a small appearance in the role of Scrooge's clerk Bob Cratchit.

Judging the film by today's standards, the 1910 version of "A Christmas Carol" (or any other film from those years) could be seen as a stagy, uneven and incomplete attempt to adapt a classic story; however, set in the context of its time, it is actually one of the best silent movies of those early years of cinema. While not exactly the most innovative film of its time, it's easy to tell how the styles of J. Searle Dawley and Charles Kent would be of great influence to a young D.W. Griffith who was just starting his career in those years (in 1908 under Dawley's direction) and would develop cinema's language even further. With an amazing performance by Marc McDermott and the excellent direction by Dawley, Kent and Miller; this early version of Dickens' classic is a very good example of early film-making and a good choice to watch in Christmas. 


A Christmas Carol

1910

directed by

J. Searle Dawley



Ebenezer Scrooge [Wikipedia]

A Christmas Carol [Wikipedia]
 

Previous posts...

12 Days of Christmas gifts exceed $100k 


Bubble lights

Santa thoughts by Stephen Tobolowsky


Why December 25th


Couldn't resist...one of the best rock n' roll Christmas renditions

Friday, December 14, 2012

Why December 25th



Thanks to POSP stringer Tim.

"How December 25 Became Christmas"

by

Andrew McGowan

Biblical Archaeology Review Magazine


On December 25, Christians around the world will gather to celebrate Jesus’ birth. Joyful carols, special liturgies, brightly wrapped gifts, festive foods—these all characterize the feast today, at least in the northern hemisphere. But just how did the Christmas festival originate? How did December 25 come to be associated with Jesus’ birthday?

The Bible offers few clues: Celebrations of Jesus’ Nativity are not mentioned in the Gospels or Acts; the date is not given, not even the time of year. The biblical reference to shepherds tending their flocks at night when they hear the news of Jesus’ birth (Luke 2:8) might suggest the spring lambing season; in the cold month of December, on the other hand, sheep might well have been corralled. Yet most scholars would urge caution about extracting such a precise but incidental detail from a narrative whose focus is theological rather than calendrical.

The extrabiblical evidence from the first and second century is equally spare: There is no mention of birth celebrations in the writings of early Christian writers such as Irenaeus (c. 130–200) or Tertullian (c. 160–225). Origen of Alexandria (c. 165–264) goes so far as to mock Roman celebrations of birth anniversaries, dismissing them as “pagan” practices—a strong indication that Jesus’ birth was not marked with similar festivities at that place and time.1 As far as we can tell, Christmas was not celebrated at all at this point.

This stands in sharp contrast to the very early traditions surrounding Jesus’ last days. Each of the Four Gospels provides detailed information about the time of Jesus’ death. According to John, Jesus is crucified just as the Passover lambs are being sacrificed. This would have occurred on the 14th of the Hebrew month of Nisan, just before the Jewish holiday began at sundown (considered the beginning of the 15th day because in the Hebrew calendar, days begin at sundown). In Matthew, Mark and Luke, however, the Last Supper is held after sundown, on the beginning of the 15th. Jesus is crucified the next morning—still, the 15th.a

Easter, a much earlier development than Christmas, was simply the gradual Christian reinterpretation of Passover in terms of Jesus’ Passion. Its observance could even be implied in the New Testament (1 Corinthians 5:7–8: “Our paschal lamb, Christ, has been sacrificed. Therefore let us celebrate the festival...”); it was certainly a distinctively Christian feast by the mid-second century C.E., when the apocryphal text known as the Epistle to the Apostles has Jesus instruct his disciples to “make commemoration of [his] death, that is, the Passover.”

Jesus’ ministry, miracles, Passion and Resurrection were often of most interest to first- and early-second-century C.E. Christian writers. But over time, Jesus’ origins would become of increasing concern. We can begin to see this shift already in the New Testament. The earliest writings—Paul and Mark—make no mention of Jesus’ birth. The Gospels of Matthew and Luke provide well-known but quite different accounts of the event—although neither specifies a date. In the second century C.E., further details of Jesus’ birth and childhood are related in apocryphal writings such as the Infancy Gospel of Thomas and the Proto-Gospel of James.b These texts provide everything from the names of Jesus’ grandparents to the details of his education—but not the date of his birth.

Finally, in about 200 C.E., a Christian teacher in Egypt makes reference to the date Jesus was born. According to Clement of Alexandria, several different days had been proposed by various Christian groups. Surprising as it may seem, Clement doesn’t mention December 25 at all. Clement writes: “There are those who have determined not only the year of our Lord’s birth, but also the day; and they say that it took place in the 28th year of Augustus, and in the 25th day of [the Egyptian month] Pachon [May 20 in our calendar]...And treating of His Passion, with very great accuracy, some say that it took place in the 16th year of Tiberius, on the 25th of Phamenoth [March 21]; and others on the 25th of Pharmuthi [April 21] and others say that on the 19th of Pharmuthi [April 15] the Savior suffered. Further, others say that He was born on the 24th or 25th of Pharmuthi [April 20 or 21].”2

Clearly there was great uncertainty, but also a considerable amount of interest, in dating Jesus’ birth in the late second century. By the fourth century, however, we find references to two dates that were widely recognized—and now also celebrated—as Jesus’ birthday: December 25 in the western Roman Empire and January 6 in the East (especially in Egypt and Asia Minor). The modern Armenian church continues to celebrate Christmas on January 6; for most Christians, however, December 25 would prevail, while January 6 eventually came to be known as the Feast of the Epiphany, commemorating the arrival of the magi in Bethlehem. The period between became the holiday season later known as the 12 days of Christmas.

The earliest mention of December 25 as Jesus’ birthday comes from a mid-fourth-century Roman almanac that lists the death dates of various Christian bishops and martyrs. The first date listed, December 25, is marked: natus Christus in Betleem Judeae: “Christ was born in Bethlehem of Judea.”3 In about 400 C.E., Augustine of Hippo mentions a local dissident Christian group, the Donatists, who apparently kept Christmas festivals on December 25, but refused to celebrate the Epiphany on January 6, regarding it as an innovation. Since the Donatist group only emerged during the persecution under Diocletian in 312 C.E. and then remained stubbornly attached to the practices of that moment in time, they seem to represent an older North African Christian tradition.

In the East, January 6 was at first not associated with the magi alone, but with the Christmas story as a whole.

So, almost 300 years after Jesus was born, we finally find people observing his birth in midwinter. But how had they settled on the dates December 25 and January 6?

There are two theories today: one extremely popular, the other less often heard outside scholarly circles (though far more ancient).4

The most loudly touted theory about the origins of the Christmas date(s) is that it was borrowed from pagan celebrations. The Romans had their mid-winter Saturnalia festival in late December; barbarian peoples of northern and western Europe kept holidays at similar times. To top it off, in 274 C.E., the Roman emperor Aurelian established a feast of the birth of Sol Invictus (the Unconquered Sun), on December 25. Christmas, the argument goes, is really a spin-off from these pagan solar festivals. According to this theory, early Christians deliberately chose these dates to encourage the spread of Christmas and Christianity throughout the Roman world: If Christmas looked like a pagan holiday, more pagans would be open to both the holiday and the God whose birth it celebrated.

Despite its popularity today, this theory of Christmas’s origins has its problems. It is not found in any ancient Christian writings, for one thing. Christian authors of the time do note a connection between the solstice and Jesus’ birth: The church father Ambrose (c. 339–397), for example, described Christ as the true sun, who outshone the fallen gods of the old order. But early Christian writers never hint at any recent calendrical engineering; they clearly don’t think the date was chosen by the church. Rather they see the coincidence as a providential sign, as natural proof that God had selected Jesus over the false pagan gods.

It’s not until the 12th century that we find the first suggestion that Jesus’ birth celebration was deliberately set at the time of pagan feasts. A marginal note on a manuscript of the writings of the Syriac biblical commentator Dionysius bar-Salibi states that in ancient times the Christmas holiday was actually shifted from January 6 to December 25 so that it fell on the same date as the pagan Sol Invictus holiday.5 In the 18th and 19th centuries, Bible scholars spurred on by the new study of comparative religions latched on to this idea.6 They claimed that because the early Christians didn’t know when Jesus was born, they simply assimilated the pagan solstice festival for their own purposes, claiming it as the time of the Messiah’s birth and celebrating it accordingly.

More recent studies have shown that many of the holiday’s modern trappings do reflect pagan customs borrowed much later, as Christianity expanded into northern and western Europe. The Christmas tree, for example, has been linked with late medieval druidic practices. This has only encouraged modern audiences to assume that the date, too, must be pagan.

There are problems with this popular theory, however, as many scholars recognize. Most significantly, the first mention of a date for Christmas (c. 200) and the earliest celebrations that we know about (c. 250–300) come in a period when Christians were not borrowing heavily from pagan traditions of such an obvious character.

Granted, Christian belief and practice were not formed in isolation. Many early elements of Christian worship—including eucharistic meals, meals honoring martyrs and much early Christian funerary art—would have been quite comprehensible to pagan observers. Yet, in the first few centuries C.E., the persecuted Christian minority was greatly concerned with distancing itself from the larger, public pagan religious observances, such as sacrifices, games and holidays. This was still true as late as the violent persecutions of the Christians conducted by the Roman emperor Diocletian between 303 and 312 C.E.

This would change only after Constantine converted to Christianity. From the mid-fourth century on, we do find Christians deliberately adapting and Christianizing pagan festivals. A famous proponent of this practice was Pope Gregory the Great, who, in a letter written in 601 C.E. to a Christian missionary in Britain, recommended that local pagan temples not be destroyed but be converted into churches, and that pagan festivals be celebrated as feasts of Christian martyrs. At this late point, Christmas may well have acquired some pagan trappings. But we don’t have evidence of Christians adopting pagan festivals in the third century, at which point dates for Christmas were established. Thus, it seems unlikely that the date was simply selected to correspond with pagan solar festivals.

The December 25 feast seems to have existed before 312—before Constantine and his conversion, at least. As we have seen, the Donatist Christians in North Africa seem to have know it from before that time. Furthermore, in the mid- to late fourth century, church leaders in the eastern Empire concerned themselves not with introducing a celebration of Jesus’ birthday, but with the addition of the December date to their traditional celebration on January 6.7

There is another way to account for the origins of Christmas on December 25: Strange as it may seem, the key to dating Jesus’ birth may lie in the dating of Jesus’ death at Passover. This view was first suggested to the modern world by French scholar Louis Duchesne in the early 20th century and fully developed by American Thomas Talley in more recent years.8 But they were certainly not the first to note a connection between the traditional date of Jesus’ death and his birth.

Around 200 C.E. Tertullian of Carthage reported the calculation that the 14th of Nisan (the day of the crucifixion according to the Gospel of John) in the year Jesus diedc was equivalent to March 25 in the Roman (solar) calendar.9 March 25 is, of course, nine months before December 25; it was later recognized as the Feast of the Annunciation—the commemoration of Jesus’ conception.10 Thus, Jesus was believed to have been conceived and crucified on the same day of the year. Exactly nine months later, Jesus was born, on December 25.d

This idea appears in an anonymous Christian treatise titled On Solstices and Equinoxes, which appears to come from fourth-century North Africa. The treatise states: “Therefore our Lord was conceived on the eighth of the kalends of April in the month of March [March 25], which is the day of the passion of the Lord and of his conception. For on that day he was conceived on the same he suffered.”11 Based on this, the treatise dates Jesus’ birth to the winter solstice.

Augustine, too, was familiar with this association. In On the Trinity (c. 399–419) he writes: “For he [Jesus] 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 him nor since. But he was born, according to tradition, upon December the 25th.”12

In the East, too, the dates of Jesus’ conception and death were linked. But instead of working from the 14th of Nisan in the Hebrew calendar, the easterners used the 14th of the first spring month (Artemisios) in their local Greek calendar—April 6 to us. April 6 is, of course, exactly nine months before January 6—the eastern date for Christmas. In the East too, we have evidence that April was associated with Jesus’ conception and crucifixion. Bishop Epiphanius of Salamis writes that on April 6, “The lamb was shut up in the spotless womb of the holy virgin, he who took away and takes away in perpetual sacrifice the sins of the world.”13 Even today, the Armenian Church celebrates the Annunciation in early April (on the 7th, not the 6th) and Christmas on January 6.e

Thus, we have Christians in two parts of the world calculating Jesus’ birth on the basis that his death and conception took place on the same day (March 25 or April 6) and coming up with two close but different results (December 25 and January 6).

Connecting Jesus’ conception and death in this way will certainly seem odd to modern readers, but it reflects ancient and medieval understandings of the whole of salvation being bound up together. One of the most poignant expressions of this belief is found in Christian art. In numerous paintings of the angel’s Annunciation to Mary—the moment of Jesus’ conception—the baby Jesus is shown gliding down from heaven on or with a small cross (see photo of detail from Master Bertram’s Annunciation scene); a visual reminder that the conception brings the promise of salvation through Jesus’ death.

The notion that creation and redemption should occur at the same time of year is also reflected in ancient Jewish tradition, recorded in the Talmud. The Babylonian Talmud preserves a dispute between two early-second-century C.E. rabbis who share this view, but disagree on the date: Rabbi Eliezer states: “In Nisan the world was created; in Nisan the Patriarchs were born; on Passover Isaac was born...and in Nisan they [our ancestors] will be redeemed in time to come.” (The other rabbi, Joshua, dates these same events to the following month, Tishri.)14 Thus, the dates of Christmas and Epiphany may well have resulted from Christian theological reflection on such chronologies: Jesus would have been conceived on the same date he died, and born nine months later.15

In the end we are left with a question: How did December 25 become Christmas? We cannot be entirely sure. Elements of the festival that developed from the fourth century until modern times may well derive from pagan traditions. Yet the actual date might really derive more from Judaism—from Jesus’ death at Passover, and from the rabbinic notion that great things might be expected, again and again, at the same time of the year—than from paganism. Then again, in this notion of cycles and the return of God’s redemption, we may perhaps also be touching upon something that the pagan Romans who celebrated Sol Invictus, and many other peoples since, would have understood and claimed for their own too.
16


Notes


1. Origen, Homily on Leviticus 8.
2. Clement, Stromateis 1.21.145. In addition, Christians in Clement’s native Egypt seem to have known a commemoration of Jesus’ baptism—sometimes understood as the moment of his divine choice, and hence as an alternate “incarnation” story—on the same date (Stromateis 1.21.146). See further on this point Thomas J. Talley, Origins of the Liturgical Year, 2nd ed. (Collegeville, MN: Liturgical Press, 1991), pp. 118–120, drawing on Roland H. Bainton, “Basilidian Chronology and New Testament Interpretation,” Journal of Biblical Literature 42 (1923), pp. 81–134; and now especially Gabriele Winkler, “The Appearance of the Light at the Baptism of Jesus and the Origins of the Feast of the Epiphany,” in Maxwell Johnson, ed., Between Memory and Hope: Readings on the Liturgical Year (Collegeville, MN: Liturgical Press, 2000), pp. 291–347.
3. The Philocalian Calendar.
4. Scholars of liturgical history in the English-speaking world are particularly skeptical of the “solstice” connection; see Susan K. Roll, “The Origins of Christmas: The State of the Question,” in Between Memory and Hope: Readings on the Liturgical Year (Collegeville, MN: Liturgical Press, 2000), pp. 273–290, especially pp. 289–290.
5. A gloss on a manuscript of Dionysius Bar Salibi, d. 1171; see Talley, Origins, pp. 101–102.
6. Prominent among these was Paul Ernst Jablonski; on the history of scholarship see especially Roll, “The Origins of Christmas,” pp. 277–283.
7. For example, Gregory of Nazianzen, Oratio 38; John Chrysostom, In Diem Natalem.
8. Louis Duchesne, Origines du culte Chrétien, 5th ed. (Paris: Thorin et Fontemoing, 1925), pp. 275–279; and Talley, Origins.
9. Tertullian, Adversus Iudaeos 8.
10. There are other relevant texts for this element of argument, including Hippolytus and the (pseudo-Cyprianic) De pascha computus; see Talley, Origins, pp. 86, 90–91.
11. De solstitia et aequinoctia conceptionis et nativitatis domini nostri iesu christi et iohannis baptistae.
12. Augustine, Sermon 202.
13. Epiphanius is quoted in Talley, Origins, p. 98.
14. b. Rosh Hashanah 10b–11a.
15. Talley, Origins, pp. 81–82.
16. On the two theories as false alternatives, see Roll, “Origins of Christmas.”


a. See Jonathan Klawans, “Was Jesus’ Last Supper a Seder?” BR 17:05.
b. See the following BR articles: David R. Cartlidge, “The Christian Apocrypha: Preserved in Art,” BR 13:03; Ronald F. Hock, “The Favored One,” BR 17:03; and Charles W. Hedrick, “The 34 Gospels,” BR 18:03.
c. For more on dating the year of Jesus’ birth, see Leonara Neville, “Fixing the Millennium,&rd; AO 03:01.
d. The ancients were familiar with the 9-month gestation period based on the observance of women’s menstrual cycles, pregnancies and miscarriages.
e. In the West (and eventually everywhere), the Easter celebration was later shifted from the actual day to the following Sunday. The insistence of the eastern Christians in keeping Easter on the actual 14th day caused a major debate within the church, with the easterners sometimes referred to as the Quartodecimans, or “Fourteenthers.”

[Warden and President of Trinity College at the University of Melbourne, Australia, Andrew McGowan’s work on early Christianity includes God in Early Christian Thought (Brill, 2009) and Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (Oxford, 1999).]

Previous posts...

12 Days of Christmas gifts exceed $100k 


Bubble lights

Santa thoughts by Stephen Tobolowsky

Santa thoughts by Stephen Tobolowsky



"The Santa Conspiracy"

My first crisis of belief.

by

Stephen Tobolowsky

December 14th, 2012

Slate

To believe or not to believe, that is question this time of year. In 2011, Stephen Tobolowsky wrote this personal essay about growing up Jewish in Dallas and learning that Santa isn’t real—but choosing to believe anyways. The original piece is reprinted below. Read Elizabeth Weingarten on spoiling Santa Claus and ruining Christmas for third graders.

I have observed there are two different types of fairy tales. There are the good ones, in which loyalty is rewarded with love and kingdoms are granted to simple but honest souls. And then there are the perplexing ones—where the children are eaten, the treasure is turned into straw, and the princess is poisoned and sleeps for a thousand years.

When I was a child, my mother or father read to me every night before I went to sleep. I never knew which type of story I would get. It was a crapshoot. The ratio of happy to horrible bedtime stories became detectible in the frequency of my nightmares. Uncertainty is the subtlest form of tyranny. Eventually, I became afraid of the dark. The product of my terror was a monster that took up residence in my room. His name was Eye the Monster.

Eye was terrifying to me. But occasionally he hinted that his task was not to threaten but to protect. He promised to come out of the closet whenever danger was near. One night when I was very young I heard a noise on the roof that woke me up. I ran down to Mom and Dad’s room for help or intervention if necessary. Mom woke up and told me, “Stepidoors, don’t worry. It’s just a night noise.”

That didn’t help. For all of you new parents out there “night noise” is not an explanation that brings comfort—it was the kind of thing that you would find in one of the bad bedtimes stories. Mom told me to go back to my room and go to sleep. Nothing would hurt me. I was unconvinced. I went back and pulled the covers up over my head. That’s when I heard Eye.

He called my name. I began to cry. I forced the covers back. Shaking with fear, I got up to investigate. I opened the closet door, but he wasn’t there. Then I heard his voice behind me. I turned. Nothing. Then Eye spoke. He told me he had moved under the bed. He wanted to be closer when I slept. But there was no comfort in that. I was still unsure as to whether Eye was my fear or my savior.

I always wondered what happened to Eye. He was such a constant companion when I was 3, 4, and 5. It took a lot of energy and imagination to create and sustain him. If you believe what scientists tell us—that energy cannot be created or destroyed but merely changes form—what form did Eye change into? Where does our fear of the dark go?

My guess is that somewhere in human history it turned into science, art, and religion: science, to measure the darkness; art, to show us its beauty; and religion, to tell us that light is around us all the time. We just have to believe in it to see it.

During the era of Eye the Monster I tried many things to ease my fear of the dark. I tried science in the form of a nightlight. I tried art in the form of more good bedtime stories. And eventually I even discovered prayer.

I had never prayed in my life. I didn’t even know what it was. But in our first grade reader there was a series of pictures showing what “good” children did. This was important to me. Besides the dark, the main stress factor in my life at that time was the Naughty and Nice List that Santa kept. In the last month, I had opened my eyes during rest period in homeroom and had my cookie taken away as a result. I had to stand in the hall for using my desk as a set of drums, and once, at home, I even made Mom cry. I felt like I was on the verge of falling onto the dark side of the ledger, and I was ready to take the book’s suggestions to heart. Chapter 1 said that a good start to the day was to wash your face; brush your teeth and comb your hair; to say “please” and “thank you”; and at night, to say your prayers.

I asked Mom what a prayer was. She said it is when you talk to God. I wasn’t sure this was such a good idea. I was already scared of Santa. In the book they had a picture of a very clean, blond boy kneeling in his pajamas by his bed with his hands folded. I showed Mom the picture and said, “I want to do that.”

After dinner I got all dressed for bed, I knelt down and asked Mom what do you say when you pray? Mom thought about it and then said, “Here’s one. ‘Now I lay me down to sleep. I pray the Lord my soul to keep. If I should die before I wake, I pray the Lord my soul to take.’ ”

I was horrified. This is what I was supposed to say to feel better? If I should die before I wake? Were they serious? I’d rather take my chances with Eye the Monster.

That was the last time I said that prayer. My fear increased. Now I was certain I would die in my sleep and be on the Naughty list. It was under this dark cloud of circumstances that I encountered my first conspiracy theory: the possible collusion between Mom, Dad, and Santa Claus.

We were Jewish and by all rights should not have celebrated Christmas. We also did not have a chimney, which should have made any Santa contact problematic. But we lived in the Oak Cliff section of Dallas, home to exactly three Jewish families. My mother and father were very sensitive to anti-Semitism and were fearful that other children would taunt us if we appeared different. But secretly, I think Mom and Dad were afraid of our being “different” whether we were taunted or not. “Different” was not something that was considered good back in the late 1950’s. “Different” was not the proud banner we wave today. Back then being “different” had to be remedied.

Mom and Dad decided to go with the Santa scenario and give us presents on Christmas morning. That way we wouldn’t have to feel like outcasts at school. However, it wasn’t going to be as simple as celebrating Christmas in the good, old-fashioned, non-religious, strictly commercial way—with a tree, presents, carols, and hot cocoa. Mom felt guilty that she was betraying her Jewish roots. As a compromise, we had no tree, and in its place, thanks to a thought process that still baffles me, we got our presents under the dining room table.

Like all children on Christmas we were up at dawn. We raced into the dining room and started crawling in between the chairs under the table, looking in the dark for presents that had our name on them, occasionally banging our heads on the hard mahogany.

I remember once during this era I mustered up the courage to ask Mom the tough questions I had always been afraid to ask: “We have no chimney. What is Santa going to do?” Mom said she put a note out for Santa to use the back door. That disturbed me. It meant either we were leaving our house unlocked, which seemed unsafe, or that Santa had our key, which seemed creepy. I then asked what Santa was going to do without a tree? Mom said Santa was fine putting the presents under the table. I said, “But why? Why would Santa want to crawl under the table to put the presents there? That was a lot of extra work.” Mom said that Santa didn’t mind the work. He just didn’t want us to feel different by not having our presents under something. I said, “Mom, we’re still different. No other kids get presents under a dining room table. And kids who have trees don’t crawl under the tree to get their presents. The presents are around the tree.”

Mom paused to reflect and then did what most people do when they rely on selling a conspiracy theory as a basis for reality: She passed the blame on down the line. She said, “Stepidoors, we wrote Santa about the chimney and the tree and he said leave the door unlocked and he would put the presents under the table. I don’t know why. That’s what he said. That’s where he wanted to leave them.”

Mom’s passing of the buck to Santa worked for a while, or at least until I was 5 ½ and in first grade. My nagging doubts troubled me deeply. I had no one to talk to about it—until one afternoon after school right before the Christmas holidays.

It was a sunny, cold December day. I was heading over to Daugherty’s Drugstore to read comic books before I walked the half-mile home. I heard a classmate call out, “Hey Stephen, where you going?” I turned around and to my surprise it was Dwayne. I usually didn’t play with Dwayne. In fact this was the only time in my life I spoke to him one-on-one. He didn’t live in our neighborhood. He was a very special kid. He had already turned 6, and I imagined him to be a much wiser fellow than I. He was handsome. He always made good grades. The teachers liked him. He never played the bongos on his desk or got into trouble. He was awarded “Best Citizen” of the entire first grade. He was given a blue ribbon by our school. Today, he was wearing his ribbon, pinned on his sweater, and it was flapping in the cold wind. I was shocked when he joined me. Frankly, I was a little starstruck.

As we walked, Dwayne asked me if I was looking forward to Christmas. I gave him an enthusiastic but highly conflicted, “Sure.” Dwayne paused, looked off in the distance, and then turned back to me and said very seriously that he believed in Christmas but wasn’t sure he still believed in Santa.

A fellow skeptic! I didn’t tell him about the presents under the dining room table; I just swallowed hard and told him I was on the fence about Santa, too. Dwayne nodded respectfully and said, “Yeah, it’s hard not to be.” I mentioned that last year I thought I heard something on the roof. It could have been a sleigh.

“Do you have a chimney?” said Dwayne.

“No.”

Dwayne shook his head, “Well, if you don’t have a chimney, Santa won’t stop on the roof. It was probably a squirrel.”

“Probably,” I said. We stopped at the curb. Dwayne looked both ways for approaching traffic. I blurted out, “Dwayne, I just really want to believe in Santa.”

Dwayne turned to me and put his hand on my shoulder, “I know, Stephen. Me, too. But it’s always easier to want to believe in something than it is to say it never was true.”

I was staggered by the profundity of the remark.

Dwayne looked at the deserted playground for a moment and then back to me, “Don’t get me wrong, I love Santa, but this will probably be the last year I believe.”

I’ve always remembered this exchange. For years I thought it was because it was the only real talk I ever had about Santa Crisis. But as I look back, it was more likely memorable because it was my first crisis of belief.

That was 50 years ago and many crises of belief have come and gone. Last year, around Christmas time, I went back to Dallas. It was not for anything as festive as enjoying the holiday season under the old mahogany table. I came because it was near the anniversary of my mother’s passing, always a hard time for my family. A trip back home would give me a chance to see Dad, reminisce with my brother and sister, and give me another opportunity to sleep in my old unsleepable bed. The very same one I had as a child. When that salesman told Mom and Dad my bed would last a lifetime, they took him at his word.

A trip to Dallas also holds the potential of discovery in an archaeological way. Over the years Mom saved everything and tucked it all in the most improbable places for safekeeping. After she passed away we became painfully aware she never left a map.

Sure enough, on this visit, I found an old manila envelope at the bottom of my underwear drawer under a pair of pajamas last worn when I was in junior high school. Inside the envelope was an edition of my elementary school newspaper: the Jefferson Davis News.

I looked through the little paper. On the back page was a picture of our first grade class taken in front of the school. I studied it and there was Dwayne, sitting next to me with his Best Citizen ribbon pinned to his shirt. It is the only picture I have of him. I silently thanked Mom for one of the best Christmas presents ever.

I wrote Dwayne’s words in the margin of the picture out of fear that one day I may forget them. It had an unexpected effect. I looked at the photo of all of those 5-year-old faces standing in front of Jefferson Davis Elementary, surrounded by the words: “It is always easier to want to believe in something than to say it never was true.” It became a grim school motto.

Dwayne’s proverb warned about false prophets and the mechanism they use to enter our lives. His wisdom still shook me to the core—but then again, he was 6. I put the paper down on the little broken bedside table and turned out the light.

As I began to drift off, I had a passing thought: We often find things when we need them. Maybe all the scraps of paper Mom had saved over the years weren’t a product of her nuttiness at all but were meant for me to unearth every now and then as some sort of amulet of protection.

I sat up in the dark. I turned on the light and looked at the class picture again. Truth operates in an opposite curve from conspiracy. The further one gets from conspiracy the more preposterous it looks, while distance only gives the truth more clarity. I saw something new. Buried in Dwayne’s words: “It’s always easier to want to believe in something than it is to say it never was true”—was also hope. Dwayne was saying the ability to believe is always present, always available. Belief gives us a power to see beyond the obvious. In the face of loss or disappointment, it is the source of renewal and endurance, the foundation of the science of second chances.

I was momentarily startled by a night noise. Now I recognized it as the central heat kicking in. Knowledge is the ultimate protection against the dark. But I admit I laughed when I realized my first thought was to wonder how Eye the Monster was doing.

I lay back down and closed my eyes. In an instant I was with Dwayne about to cross the street on that cold afternoon before Christmas. He laughed and put his hand on my shoulder. We looked both ways and ran across the street to Daughtery’s Drugstore. I felt like I was in one of the good bedtime stories. I went to sleep and had pleasant dreams.


[Stephen Tobolowsky is an actor and writer who has appeared in more than 200 movies and TV shows. He performs his stories on The Tobolowsky Files at Slashfilm.com and on iTunes. His first book of stories, The Dangerous Animals Club, has just been published.]


The Dangerous Animals Club

by

Stephen Tobolowsky

ISBN-10: 1451633157
ISBN-13: 978-1451633153

Previous posts...

12 Days of Christmas gifts exceed $100k

Bubble lights