The notion that Christian traditions and celebrations have borrowed or stolen elements from pagan traditions is a topic of debate among historians and scholars. While there is evidence that shows some similarities between certain Christian practices and pre-Christian customs, the interpretation of these similarities varies. One argument supporting the idea of Christian borrowing from pagan traditions is the timing of certain Christian holidays. For example, Christmas is celebrated on December 25th, which coincides with the winter solstice, an important date in many pagan cultures. Additionally, the use of evergreen trees, mistletoe, and holly during Christmas festivities can be traced back to ancient pagan rituals. Similarly, the celebration of Easter, the most important holiday in Christianity, is believed to have connections to pagan spring festivals.
Christians Stole my Holiday
We hear a lot about the pagan influence of our most popular holidays. Many Christian holidays are closely linked with changes in the seasons; so much so that some pagans even claim Christians stole their holidays. It’s easy to forget that they are not the only people group who keep track of time using the celestial bodies or find meaning in the changing seasons.
Similarly, the celebration of Easter, the most important holiday in Christianity, is believed to have connections to pagan spring festivals. The timing of Easter is determined by the vernal equinox, another significant celestial event for many pagan traditions. The association of Easter with fertility symbols like eggs and rabbits further hints at the possible influence of pagan customs.
Astronomy Not Astrology
From the beginning, God gave his people Creation including “…lights in the expanse of the heavens to separate the day from the night. And let them be for signs and for seasons, and for days and years” (Gen. 1:14). If we forget that God gave us the stars, moon, and planets to help us mark time and seasons, we too can get caught up in the idea that paying attention to these things is strictly pagan and not something good that God made for our benefit.
In the Old Testament, we see that the old covenant feasts were also seasonal but strangely, we don’t hear much about their influence on our holidays. Have you ever noticed that Good Friday is right by Passover? Easter by the Feast of First Fruits? (Hint: it has nothing to do with the pagan goddess Ishtar.) Lent by Unleavened Bread? Although it’s not a covenant feast of the Lord, at the Feast of Lights (Hanukkah), don’t we celebrate the True Light coming into the world? (John 1:9) Aren’t most of our holidays already just celebrating the fulfillment of the prophetic symbolism of the biblical feasts – not by the letter of the Law but in spirit and truth?
As Christians, we have a better understanding that Jesus the Messiah has come, and the Scriptures – both the Old and New Testaments – apply this seasonal feast symbolism to Jesus and His covenant. Yet again and again, Christians are accused of supposedly hijacking paganism.
Opponents of the claim that Christians stole pagan traditions argue that the similarities between the two are coincidental or can be attributed to cultural diffusion rather than plagiarism. They argue that as Christianity spread throughout different regions and cultures, certain local traditions and customs were incorporated into Christian practices to ease the conversion process. Another argument against the notion of Christian theft is the theological significance given to these celebrations. Christian theologians argue that the purpose and meaning behind Christmas and Easter are inherently Christian, regardless of any external similarities with pagan rites. They emphasize that these holidays commemorate the birth and resurrection of Jesus Christ, respectively. In conclusion, while there are similarities between certain Christian traditions and pagan customs, the assertion that Christians stole these traditions is a subject of ongoing debate. The interpretation of these similarities varies, with some seeing them as evidence of cultural assimilation or coincidence, while others argue for a more deliberate borrowing. Ultimately, the understanding of these connections depends on individual perspectives and the weight given to historical evidence..
Reviews for "Tracing the Influence of Paganism on Early Christian Spirituality"
1. Sarah - 2 stars - As someone who identifies as a pagan, I was quite disappointed with the claims made in "Christian stole pagan traditions". While it is true that there are some similarities between certain Christian and pagan rituals, it is a gross oversimplification to say that Christians outright stole these practices. It ignores the historical and cultural context in which these religions developed, as well as the many unique aspects of each tradition. This narrative seems to be more focused on promoting conflict and division rather than fostering understanding and respect between different belief systems.
2. John - 3 stars - I have studied both Christianity and paganism extensively, and I believe the argument presented in "Christian stole pagan traditions" is overly simplistic. While there may be shared elements or influences between the two, it does not necessarily mean that one religion stole from the other. Religions often influence and borrow from one another throughout history. It is important to approach these discussions with nuance and a deep understanding of the historical and cultural contexts in which these practices originated. This book failed to provide a comprehensive and well-researched analysis of the topic, leaving much to be desired for those seeking a more balanced perspective.
3. Emily - 2 stars - "Christian stole pagan traditions" presented a very one-sided viewpoint without providing enough evidence to support its claims. While I acknowledge that there are some similarities between certain Christian and pagan practices, it is a leap to conclude that Christians intentionally stole from pagan traditions. This book failed to offer a well-rounded exploration of the subject matter and instead seemed to cherry-pick examples to fit its narrative. It missed an opportunity to delve into the complexities of religious evolution and the organic growth of traditions over time. Overall, I was not convinced by the arguments presented in this book.