‘Happy Holidays’ vs. ‘Merry Christmas’: A twist

‘Happy Holidays’ is meant to be inclusive, but knowing when Hanukkah was (a month ago) would be far more so; this ‘holiday season’ really means Christmastime

A festive Christmas party. (iStock)

Before Omicron directed my social life, I went to a Christmas party. a.k.a. “holiday party,” at which everyone was boosted and outside. It was brisk, but not cold enough to keep friends from being together. The hosts greeted me with, “Happy Holidays,” to which I said, “Merry Christmas,” and held them hostage to my lecture on why I hate the greeting, “Happy Holidays.” I was the only invited Jew. Their flustered faces and stutter conveyed that “Happy Holidays” was to help me feel included. I apologized too late. I had ruined their greeting. How should they greet me? Better yet, if one doesn’t know I’m Jewish, is it offensive to wish me a Merry Christmas? Yes and no. It’s complicated. Here’s what is going on for me.

“Happy Holidays” confuse inclusion with equality. The idea behind replacing “Merry Christmas” with “Happy Holidays” is that there are minority groups in America, e.g., Jews, who are not included. “Happy Holidays” makes Hanukkah the Christmas-equivalent. But this is a false equivalence, and it not only does a disservice to Jews, in wrongly elevating Hanukkah to the sacred, but also by diminishing Christmas, robbing Christians of something that is valuable to them.

The argument for the “Happy Holidays” greeting is that because Christians have been imperialistic, and have erased everyone else (including Jews) from American culture, they now need to include us. But does including us demand that Christians must be punished by not being allowed to have anything Christian in the culture anymore? If we want Christians to stop erasing us Jews, Muslims, Hindus among others, does the greeting “Happy Holidays” erase the Christians themselves? Is the general wishing of Merry Christmas an assault against Americans of other traditions or no traditions?

Many Jews in my world wish to hear “Happy Holidays.” Greeting them should have nothing to do with Christmas. They want no association with a tradition celebrating the robbing and distorting of Judaism’s face. For example, a colleague’s dog received Merry Christmas wishes on Facebook. My colleague responded: “My doggies don’t celebrate Christmas, but they would like to wish you a happy belated Hanukkah!” At another spot on the December-Jewish-greeting spectrum, Jews with trees seem fine with Merry Christmas. Like Halloween, they explain, Christmas is a secular holiday. One might say that their celebration of Christmas is old school. It has nothing to do with Christianity.

Hanukkah, Christmas, and Kwanzaa are not similar holidays. Conflating Kwanzaa with Christmas in the US seems misguided. Southern enslavers justified enslaving black people through the story of biblical Ham violating his father, Noah; antebellum southern whites argued it destined black people to be enslaved as descendants of Ham. Crazy, right!?! They justified white Christian genocide in the name of a Jew, brown Jesus of Judah. Ham was also brown, but not Jewish. Sarah and Abraham spark the origin of the Israelites. Hanukkah comes over a thousand years later. It celebrates the re-creation of the fourth Jewish state in 166 BCE, when Jewish rebels killed a lot of assimilated Jews. We don’t mention that when we light our hanukkiahs to bring light into the world. Furthermore, it’s not a religious holiday. Jews do not make religious/sacred holidays out of military victories. Jews thus do not desist from ordinary activities and work on Hanukkah. So, what we should say at this time of year to Jews?

The party hosts said, “Happy Holidays” to be inclusive. However, more inclusive inclusion knows the holidays at the time those around us celebrate. Hanukkah has been over for a month. It is Christmastime in the states, not Diwali, not EID, not Rosh Hashanah, not Bodhi day. It’s Christmas, a US federal holiday. A great majority of Americans from differing ethnicities celebrate it.

Ironically, Jews are now included as a December holiday player, just as I was greeted at a Christmas party with “Happy Holidays.” Chabad (a Hasidic sect) lights an annual hanukkiah on the White House lawn, some Jews have trees, a Fox News host recently said a Christmas tree is also a Hanukkah bush, etc. Is it any wonder Christians and non-Jews think Hanukkah is the Jewish Christmas? Let’s stop pretending it is. Let’s wish Christians and atheists who descend from Christianity a Merry Christmas. As for Jews with trees? If you want them, Tu Bi Shvat is coming. And for Jews like me, “Hi!”

Fill Your Heart with Christmas – A special holiday post

Merry Christmas!

This time of year is the perfect time to reflect and show appreciation. Christmas is a time of giving, I want to give my love to everyone. I am truly grateful for all of my readers, family, and friends that have and continue to support me in my journey. Honestly, I could never have done it without you all.

Take some time this holiday season to be appreciative of those who work when they should be with family and friends, those who are away from those they love, and those who sacrifice for our needs.

 

Among all the memorable events of the year, Christmas is one of the most-awaited festivals. And preparation for this day starts much before the day arrives.

People start planning for the festival, buying gifts for friends and family, making travel plans, preparing cakes and selecting the Christmas Tree and the festivities add warmth to the cold December days.

Christmas Day, which is celebrated on December 25, marks the birth of Jesus Christ. Given the importance of the day, prayer sessions are held in churches and people’s houses from the night of December 24 itself.

The true meaning of Christmas is giving and sharing the love and reaching out to those who have touched our lives. It is a time to count our blessings and be grateful for them. You have touched my life in so many ways, and I thank you for being a wonderful friend. I wish you the best of Christmas.

As you celebrate Christmas, make wonderful memories that will linger in your home, make great friendships that will last a lifetime and may this season filled with peace and joy. Have a merry Christmas.

 

Popular Classic Christmas Songs

Christmas is about spending time with family and friends. It’s about creating happy memories that will last a lifetime. Merry Christmas to you and your family.

Carols are sung and lights twinkle in the night.
Jack Frost glistens on the windows, and the snow sparkles from the winter moonlight.

Christmas is such a joyous time to appreciate the ones we love.
This Christmas I want to send wishes to those we lost up above.

To some, Christmas is not the same because a loved one passed away,
And the grief is overwhelming each and every day.

When the holidays approach, we miss them even more,
Traditions never feel the same, and memories are all we have left to adore.

So this Christmas, my wish is for everyone who is feeling a little blue
To find some peace, joy, and comfort with everything you do.

Christmas isn’t just a season; it’s a feeling, and the magic never ends.
One of it’s greatest gifts is to cherish family and friends.

=====================================================================

I am representing to you Popular Classic Christmas Songs, enjoy the music and May Shine Upon You all.

 

Merry Christmas to all our special angels up above.
Merry Christmas to you all. I send you all my love.

 

Happy New Year!!!

To my friends, followers and readers – Maybe this New Year is going to be the one that fulfills all your dreams and so start it with a joyful and a vibrant soul! Here’s wishing you a prosperous new year! As we celebrate the New Year, I wish everyone success, a healthy long life and a fresh new start. Happy New Year!

ABBA Happy New Year!!!

Lyrics

No more champagne
And the fireworks are through
Here we are, me and you
Feeling lost and feeling blue
It’s the end of the party
And the morning seems so grey
So unlike yesterday
Now’s the time for us to say

Happy New Year
Happy New Year
May we all have a vision now and then
Of a world where every neighbor is a friend
Happy New Year
Happy New Year
May we all have our hopes, our will to try
If we don’t we might as well lay down and die
You and I

Sometimes I see
How the brave new world arrives
And I see how it thrives
In the ashes of our lives
Oh yes, man is a fool
And he thinks he’ll be okay
Dragging on, feet of clay
Never knowing he’s astray
Keeps on going anyway

Happy New Year
Happy New Year
May we all have a vision now and then
Of a world where every neighbor is a friend
Happy New Year
Happy New Year
May we all have our hopes, our will to try
If we don’t we might as well lay down and die
You and I

Seems to me now
That the dreams we had before
Are all dead, nothing more
Than confetti on the floor
It’s the end of a decade
In another ten years time
Who can say what we’ll find
What lies waiting down the line
In the end of eighty-nine

Happy New Year
Happy New Year
May we all have a vision now and then
Of a world where every neighbor is a friend
Happy New Year
Happy New Year
May we all have our hopes, our will to try
If we don’t we might as well lay down and die
You and I

Mary’s Boy Child – Merry Christmas & Happy Holidays

“Wishing You the Best of What This Christmas Can Bring You,
Have A Joyous, Peaceful & Love-Filled Christmas!”

“Can I have your Picture, So Santa Claus knows,
Exactly what to give me, Happy Christmas.”

“Thinking of you during the holiday season and
wishing you the best in all things. Merry Christmas and Happy New Year.”

“Yuletide is a season of peace, goodwill and
abundance of mercy, may the joy of Christ’s birth ignite
your heart with gladness and laughter. Merry Christmas.”

 

Mary’s Boy Child – by Harry Belafonte

Long time ago in Bethlehem
So the Holy Bible say
Mary’s boy child, Jesus Christ
Was born on Christmas Day.

Hark now hear the angels sing
A newborn king was born today
And man will live for evermore
Because of Christmas Day.

While shepherds watched their flock by
night,
They saw a bright new shining star
they hear a choir sing
The music seemed to come from afar.

Hark, now hear the angels sing,
A king was born today,
And man will live for evermore,
Because of Christmas Day.

Joseph and his wife, Mary,
Came to Bethlehem that night,
They found no place to bear her child,
Not a single room was in sight.

Hark now hear the angels sing,
A king was born today,
And man will live for evermore
Because of Christmas Day

By and by they find a little nook
In a stable all forlorn,
And in a manger cold and dark,
Mary’s little boy was born.

Hark, now hear the angels sing,
A king was born today,
And man will live for evermore,
Because of Christmas Day.

How December 25 Became Christmas

How December 25 Became Christmas

Written by Mihran Kalaydjian, CHA   •  12/18/2013

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.

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 mid-winter. 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.


In the five-part documentary An Archaeological Search for Jesus, Hershel Shanks travels from Galilee to Jerusalem in search of the first century world in which Jesus lived. Visit Nazareth, Sepphoris, Capernaum, Bethsaida, Qumran and other landmarks as Shanks interviews eminent archaeologists and New Testament scholars about the sites associated with Jesus and other gospel figures.


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 known 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.

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. 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 died was equivalent to March 25 in the Roman (solar) calendar. 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. 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.

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.” 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.”

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.” Even today, the Armenian Church celebrates the Annunciation in early April (on the 7th, not the 6th) and Christmas on January 6.

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 above 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.) 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.

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.