The Lincoln Minute Man Dispatch:  February 2005

“Concord & Christmas: Regardeth the Day or Not”
By D. Michael Ryan

“That no observation shall be had of the five and twentieth day of December commonly called Christmas-Day; nor any solemnity used or exercised in churches upon the day….” — Puritan Parliament 1652

“… preventing disorders, arising… by reason of some still observing such festivals as were superstitiously kept… to the great dishonor of God… ordered by this court… whosoever shall be found observing any such day as Christmas… shall pay for every such offense five shilling….” — Great and General Court, Massachusetts Bay Colony, 11 May 1659

It is generally understood that colonial Concord, Massachusetts and most of New England did not “keep” Christmas in great part due to Puritan heritage. A scan of Rev. William Emerson’s Concord diaries (1764-76) reveals not a single mention of Christmas and 25 December noted only as a minister’s typical day. Why was such the case in Concord and with such a devout man of God?

Many believe that Puritan disdain for and suppression of Christmas was a product of their strict Calvinist “dark side” devoid of enjoyment and dedicated to work, worship and pondering man’s evil. The truth, however, is more revealing and reasonable. Puritans saw themselves as the new “chosen people” responsible for preparing a society for the second coming of Christ. All non-biblical trappings were to be eliminated. Rising to political power in the mid-17th Century English civil war, they attempted to change the existing culture and transplant it and a purified Anglican church to the new world.

Puritans arriving in Massachusetts in the early 1620s and settling Boston in 1630 believed that England’s church had drifted too much toward the hated Popish church of Rome. A civil war brought short-lived change until the monarchy was restored and thus purification and cultural transformation would have to occur in Massachusetts Bay Colony. Unacceptable ways would be suppressed. But why Christmas?

One area requiring elimination was the ecclesiastical calendar of Christian feasts, “red letter” saints’ days and other Roman church observances with no biblical or proven historic context. Christmas was included for three reasons. First, Puritans pointed out that if God wanted 25 December celebrated, He would have so mentioned that date to His people. No Bible source for 25 December exists. Also, it would be too cold at that time in Bethlehem to birth a baby in a stable or for shepherds to tend flocks throughout the night and every day is Christ’s day in a Puritan view. In point of fact, the date was adopted from a Roman Saturnalia (17-23 December) by 4th Century Christian church leaders hoping to add a religious veneer to an already culturally popular pagan festival. Perhaps the pious would overshadow the secular eventually. Puritans saw the error of this nativity of Christ compromise.

Secondly, 25 December had, unacceptable to Puritans, connections in pre-history to beliefs and traditions associated with the winter solstice (Latin solstitium “stands still”) when the earth cools and the sun – source of fertility and life – appears less time each day and on the 21st of December seems to not move. To entice the solar orb back, rituals of dancing, burning fires, lights and fertility were created. Thus were passed on to Christmas such representations as candles, Yule logs, mistletoe, greenery decorations, all designed for the rebirth of the needed agricultural cycle in spring.

Thirdly and of major importance to Puritans, Christmas was mostly devoid of devotion to Christ and more dedicated to gluttony, drink, sin, misrule (social order change for a day), dance, gaming, weapons firing and mummery (disguise, beg food and drink under threat of violence). The festivities sometimes lasted two months but often twelve days as a year-end respite from work and at a time of abundant food/drink stocks for winter. New world examples of such activities were prevalent in the Anglican dominated colonies of New York and Virginia.

The only redeeming aspect of Christmas came from a medieval Christian innovation emphasizing family and children with the latter leading all activities. A connection to Christ was made in remembering the death of the innocent children under Herod supposedly on 28 December. This however was not significant enough for the Puritans to save Christmas.

While the banning of Christmas became law in Massachusetts and Concord, complete eradication never occurred, although “keeping” was minimal, private and usually among the lower class raising the ire of Congregationalist ministers. Eventually Parliament repealed its ban (1681) after restoration of the monarchy and steps were taken to lessen Puritan control in Massachusetts. A new charter was issued and an Anglican royal governor appointed (Andros) leading to the celebration of Christmas even in the Town House to the horror of many Bostonians. Samuel Sewell however noted (25 December 1685) “…some somehow observe the day; but are vexed… that the body of the people profane it, and blessed be God no authority yet compel them to keep it.” In London there appeared a document “The Examination and Tryal of old Father Christmas” mocking the Puritan attempt at ban.

Even with the dismissal of Gov. Andros, breaking of King’s Chapel windows during a 25 December 1706 holiday service and ministerial sermons condemning observances, inroads to celebrating Christmas had begun. With the late 17th Century/early 18th Century arrival in Boston of French Huguenots came their dedication to “keeping” the nativity day with lights, greenery, prayer and music. Paul Revere’s father noted his first Christmas in Boston and even Paul was predisposed to secret himself into the Episcopal church for the sweet smell of decorative greens. Individuals such as Ben Franklin (1734) supported a moderated form of celebration and sermons (1737) addressed “The Nativity of Our Savior” even as Masonic lodges held activities (1730s) and a 1771 Christmas begging broadside for “The Massachusetts Spy” carriers to give clients wished them “Merry Christmas and a Happy New Year”.

By the 1750s, new hymnals carried Christmas verses and after 1762 so also did Congregationalist hymnals even as nine new Christmas songs were published in New England. Liberal ministers privately and publicly wished for the recognition of Christmas and on 25 December 1753, the Anglicans were permitted to hold their annual nativity service at Old South due to a King’s Chapel fire. With the tax-related Boston riots in 1767-68 came the stationing of British army Regulars in the town and with them came the added hex of…. Christmas.

The cultural face of Boston changed gradually by mid-18th Century and while staunch Puritan towns like Concord held fast to old beliefs and ways, Christmas was changing in Massachusetts and New England on the eve of revolution. It might be interesting to note that while Catholic French Neutrals from Nova Scotia were housed in Concord during the French and Indian war, it is very likely (no proof) that those temporary visitors at least privately kept their holy days.

The concept of a tempered Christmas observance, more devotional than secular, slowly took hold around 1760. A major symbol of change in the evolution of 25 December was music. A “Yankee”, William Billings, composed “A Hymn for Christmas” in 1770 and between 1760 and 1799 some 30 such pieces were published in New England. Even our first anthem “Yankee Doodle” had a verse, “Christmas is a coming boys, We’ll go to Mother Chase’s; And there we’ll get a sugar dram (rum), Sweetened with Melasses.” Unfortunately this glorified just what the Puritans disdained about the day but generally during the War for Independence, most New England soldiers refrained from celebrating Christmas. “Keeping” would most likely be found in towns like Boston among the poor classes with drinking, mummery, vice, gaming and misrule.

Increasing numbers of Congregationalists ministers along with those from new sects began accepting Christmas observance although noting the social and theological issues. In 1776, Rev. Ezra Stiles (a one time Yale College president) stated that any day could be chosen to note the nativity of Christ and while three-quarters of the Christian world observed 25 December, God never specified a date.

Thus it was that Christmas in Concord and Massachusetts was suppressed for almost two centuries well into the 1800s. It would eventually be embraced in numerous manners not one distinct way – some pious, others gluttonous and sinful, many with food and drink and parties. A few chose still to ignore the day. Both private and public recognition would eventually take place but the family central, exchange of gifts, children oriented, domestic and commercial version that is now considered traditional would not appear on the scene for many years.

Even Puritan Concord with its arrival of European immigrants by the mid-19th Century began to reflect varying traditions. George Hoar (later Senator) noted in 1830, “Little account was made of Christmas.” Yet in 1839, Henry David Thoreau’s brother John would remember a childhood (in a progressive Unitarian family) where they hung stockings on the fireplace for Santa Claus who arrived on a broom, came down the chimney and left treats for good children and surprises for the not so good.

Generally still a workday through the Civil War, by 1867 Concord raised monies for a public Christmas tree and some families had personal trees (as did some schools) and exchanged homemade gifts. Edward Damon of West Concord ceased Christmas as a workday at his mill in 1876 and in 1878 had the first family tree, stockings and a meal, the core of what would become a traditional Christmas.

Massachusetts officially recognized Christmas, 25 December, as a legal holiday in 1855 but the reality of practice took a few more years. And thus did Puritan suppression of Christmas-Day begin in Concord and Massachusetts long ago only to be resurrected by popular consensus in favor of the Day being Regardeth.

Sources:
Stephen Nissenbaum, “A Battle for Christmas,” 1996
Renee Garrelick, “Clothier of the Assabet,” 1988
Tanya Gulerich, “Encyclopedia of Christmas”
The Thoreau Project, “Christmas With the Thoreaus,” Calliope, Inc.

D. Michael Ryan is company historian with the Lincoln Minute Men, an 18th Century volunteer history interpreter for the national Park Service, and Associate Dean of Student Development at Boston College.