No products in the cart.
Every December, debates reappear online claiming that Christmas is just a pagan Christmas, a disguised pagan holiday, or “really” the continuation of Yule or Saturnalia.
Many bloggers and social media posts insist that the origins of Christmas have nothing to do with the birth of Jesus at all, and that nearly every Christmas tradition comes from older pagan customs.
The truth is more interesting than the myth. Academic historians have spent decades researching the origins of the Christmas date, the feast day, and the rituals around it.
The result is not a simple story of Christians “copying pagans.”
Instead, the sources reveal a fascinating blend, overlap, and reinterpretation in a world where older traditions could not simply be erased.
What follows is a grounded, scholarly guide to the real history of pagan Christmas traditions, based only on academic works, not speculation.
Was Christmas Invented to Replace a Pagan Festival?
Many online claims state that early Christians chose December 25 because it was already a pagan festival honoring a sun god, making Christmas originally pagan in origin.
However, modern scholars point out that the situation is more complicated.
C. P. E. Nothaft notes that historians used to believe Christians deliberately placed Christ’s birth on the winter solstice to imitate the celebrations of Sol Invictus, the Roman sun god (Nothaft, 2012, pp. 903–904).
Yet the early Christian writers who calculated the date rarely mention pagans at all.
Instead, they calculated the date based on theology: if Jesus was believed to have been conceived on March 25, then his birth would fall nine months later on December 25 (Nothaft, 2012, p. 906).
This means the origins of Christmas are not proven to be a direct takeover of a pagan festival.
At the same time, early Christians lived in a world filled with older customs. That made overlap unavoidable.
The Date of Christmas and the Origins of December 25
The date of Christmas is often claimed to be pagan, but there is no ancient source stating that Church leaders intentionally replaced Saturnalia or another festival.
According to Nothaft, early Christians on both sides of the Empire arrived at December 25 through theological reasoning rather than through copying pagans (2012, pp. 905–907).
However, the choice of a time near the winter solstice carried symbolic meaning.
The birth of Christ as the “light of the world” being celebrated near the darkest time of year offered powerful imagery, especially once Christianity became dominant (Strittmatter, 1941, p. 25).
So while December 25 was not demonstrably stolen from pagans, late antiquity created an environment where religious symbolism overlapped.
Did Saturnalia Shape Christmas Celebration?
One of the most persistent claims about pagan Christmas is that the Roman Saturnalia is the true ancestor of the Christmas season.
Saturnalia was a major celebration of the Roman god Saturn, traditionally held on December 17, but expanded at various points to last up to seven days (Churco, 1938, p. 25).
The Saturnalian season included feasting, leisure, public merriment, and gift giving (Churco, 1938, p. 25). Strittmatter notes that as Christianity spread, many older Roman customs continued socially, even as their religious meaning faded (1941, p. 25).
The Church sometimes attempted to suppress these customs, which is evidence that Romans continued practicing them (Strittmatter, 1941, p. 25).
So was Saturnalia the pagan origin of Christmas?
The academic answer: Saturnalian customs influenced the surrounding culture, which influenced Christmas. But Christmas itself was not simply Saturnalia renamed.
Evergreen Decorations and the So-Called Pagan Christmas Tree
Writers often claim the Christmas tree is a purely pagan tradition, but academic sources caution against certainty.
Romans decorated homes and streets with evergreens during Saturnalia, and early Christian moralists criticized this practice when Christians adopted it (Churco, 1938, p. 25).
Medieval communities across Europe continued decorating with laurel and greenery (Churco, 1938, pp. 25–26).
The modern German Christmas tree emerged much later, first recorded in the late 1500s, decorated with apples, wafers, roses, and gold foil (Churco, 1938, p. 26).
That means the Christmas tree is not directly inherited from a pagan festival, but evergreen customs were common long before Christianity.
In other words: Evergreens are ancient but the Christmas tree is medieval. The two can be related culturally without proving direct pagan borrowing
The Yule Log and Pre-Christian Winter Fires
The burning of a Yule log is frequently cited as a survival of pagan Yule, but the academic record is subtle. Churco notes that large winter fires were common in Roman Kalends celebrations, and early Christian clergy attempted to suppress them (1938, p. 25).
In England, a ceremonial log was burned at Christmas as a public celebration (Churco, 1938, p. 26).
Strittmatter also records that winter fires and feasts were deeply rooted pagan practices, and these customs survived long after conversion (1941, p. 25).
The academic conclusion:
The Yule log today is Christmas-related, but the practice of wintertime fires is much older.
Gift-Giving and Saturnalian Merriment
Modern gift-giving is sometimes described as a pagan tradition, especially when linked to Saturnalia.
Churco explains that the Romans exchanged strenae, small presents, during Saturnalia (1938, p. 26). In France, New Year gifts are still called étrennes, linguistically descended from strenae (Churco, 1938, p. 26).
The Church attempted to establish Christmas Eve as a fasting day to counter public feasting, but the celebration continued. In fact, Puritans later attempted to ban Christmas feasting as pagan (Churco, 1938, p. 26).
These customs show that pagan roots of celebration remained socially powerful even in Christian times.
Pagan Survivals in Danish Yule According to Schütte
Gudmund Schütte offers insight into Danish paganism. In Denmark, Yule was a pre-Christian winter celebration of feasting, sacrifice, and drinking (Schütte, 1924, p. 361). After conversion, Yule merged with Christmas and retained elements of its older character.
Schütte describes pagan practices such as sacrificial toasting and ritual drinking that were performed at Yule (1924, pp. 361–362). The pagan festival did not disappear; it transformed.
This reinforces the larger scholarly position:
Christmas did not replace Yule.
Christmas absorbed Yule.
Evergreen Customs in Sweden and the Question of Pagan Roots
Sweden adds another layer. A. Kellgren Cyriax describes Swedish Christmas customs, including straw ornaments, evergreen decorations, and the presence of the Yule Goat (1923, p. 314).
These were not Christian inventions. They were rural folk traditions that predated modern church influence.
Straw work, house-visiting, and pagan yule symbolism remained alive in Swedish villages long after conversion.
The academic papers do not claim that these are direct survivals from a documented ancient ritual, but they show cultural continuity.
Christmas in Nordic countries became a negotiation between Christian liturgy and rural heritage.
Why Scholars Warn Against Oversimplified Pagan Claims
The strongest scholarly lesson is that history is not binary. Christmas was not originally pagan. It was a Christian holy day born within a world where ancient and pagan traditions remained socially powerful.
Nothaft emphasizes that modern claims of a stolen festival often appear in popular writing rather than serious scholarship (2012, pp. 904–906). Strittmatter and Churco both show
that pagan customs continued not because priests copied pagans, but because communities kept their favorite celebrations (Strittmatter, 1941, p. 25; Churco, 1938, p. 26).
So the real answer to whether Christmas traditions are pagan in origin is layered:
- The feast day was determined by Christian theology
- Winter customs like greenery, feasting, fires, and gift-giving existed long before Christianity
- Folk customs survived conversion
- Christmas absorbed its environment
This is more nuanced, and more interesting, than the claim that Christmas was “stolen.”
What This Means for Modern Readers
Instead of being a purely pagan holiday or a purely Christian one, Christmas is a cultural hybrid. It grew in a world where ancient winter customs could not simply vanish.
The festival became a Christian holy day layered over older seasonal rhythms, agricultural cycles, and community celebrations.
This blending is exactly what Ronald Hutton describes: early conversion did not mean the annihilation of old beliefs.
It meant reinterpretation, adaptation, and survival inside new frameworks (Hutton, 2022, pp. 271–273).
Christmas is neither pagan nor purely Christian. It is both, historically speaking.
References
Churco, J. M. (1938). Christmas and the Roman Saturnalia. The Classical Outlook, 16(3), 25–26.
Nothaft, C. P. E. (2012). The Origins of the Christmas Date: Some Recent Trends in Historical Research. Church History, 81(4), 903–911.
Schütte, G. (1924). Danish Paganism. Folklore, 35(4), 360–371.
Strittmatter, D. A. (1941). Christmas and The Epiphany: Their Pagan Antecedents. The Classical Outlook, 19(3), 25–26.
Hutton, R. (2022). The Conversion to Christianity: A Clash of Religions, A Blend of Religions. In Pagan Britain. Yale University Press.
Cyriax, A. K. (1923). Swedish Christmas Customs. Folklore, 34(4), 314–321.