Christmas Unwrapped: A Very Unitarian Universalist Holiday

Today, Christmas is a time many associate with joy, decorations, generosity, and community. However, this wasn’t always the case. During America's colonial history, Christmas was a highly controversial event. Without Unitarian Universalists (UUs for short), Christmas would not have been celebrated in the same ways in the United States.

The only true "war on Christmas" in North America occurred between 1629 and 1728, when the Puritans banned its celebration multiple times. They condemned it as an unholy and secular holiday with ties to ancient pagan rites and rituals, an accusation rooted in truth. They saw the excess, disorder, and pagan roots as not virtuous enough to deserve recognition, so they banned it. The public observance was punishable by fines, and Christmas was widely shunned. The Puritans focused on right behavior, which meant the stories of the Nativity held less importance than the stories of Jesus's ministries and teaching.

The efforts of Unitarians and Universalists, beginning in the 18th and 19th centuries, revived Christmas, reshaping it into a more wholesome and inclusive celebration of community and joy. They promoted Christmas as a time of goodwill and peace, countering its associations with indulgence and religious division. This influence extended to literature, traditions, and an emphasis on family gatherings and charity.

Unitarians and Universalists reshaped cultural traditions around the holiday, such as Charles Follen, a German Unitarian minister, who introduced the Christmas tree tradition to the United States. In 1832, Follen set up a decorated tree in his Massachusetts home, popularizing the tradition and symbolizing how rituals could unite communities in shared joy, regardless of religious background.

Another key example happened across the Atlantic, where the English author Charles Dickens wrote a novel set at Christmas that called for social justice and compassion, aligning with Unitarian values and reinforcing the moral and spiritual reflection that has come to define the holiday, regardless of one’s faith. Dickens captured the spirit of a re-imagined Christmas in his story of redemption for a miserly, bitter man who learns the true meaning of the holiday after visits from three ghosts. We witness our potential for transformation in Ebenezer Scrooge, and the story encourages us to do as Scrooge, committing to "... honor Christmas in my heart and try to keep it all the year. I will live in the Past, the Present, and the Future. The Spirits of all Three shall strive within me. I will not shut out the lessons that they teach.”

Ultimately, the Unitarian influence on Christmas helped it evolve into a celebration of peace and goodwill, leaving a legacy that continues to shape the holiday today.

Musical Contributions to Christmas

The musical landscape of Christmas also owes much to UUs and other progressive voices, whose influence is woven into some of the most cherished songs of the season. Many top-recognized Christmas songs were written or influenced by Unitarian values and beliefs, reflecting the denomination’s focus on themes of peace, inclusivity, and universal love. These contributions reveal how progressive theology has shaped the spirit of Christmas as we know it today.

One of the most notable examples is "It Came Upon the Midnight Clear," written in 1849 by Edmund Sears, a Unitarian minister. Sears' hymn reflects peace and goodwill but was written during political unrest and social upheaval. Rather than focusing on the Nativity, the lyrics highlight the enduring message of angelic peace and hope for a weary world. The lines from the final stanza, “when with the ever-circling years shall come the time foretold, when peace shall over all the earth,” demonstrate a connection to Unitarian Universalist values that persist in our modern lives.

Another familiar classic, "Jingle Bells," was composed by James Lord Pierpont in 1857. While the song is now a secular celebration of winter joy, Pierpont had strong Unitarian ties. Originally written as a Thanksgiving song, its cheerful tone and simple melody made it an enduring part of Christmas festivities.

Hymns like "I Heard the Bells on Christmas Day," based on Henry Wadsworth Longfellow’s poem, echo the Universalist values of hope and resilience in the face of despair. Written during the American Civil War, the hymn reflects Longfellow's struggles and his faith in humanity’s capacity for peace and reconciliation. Similarly, "Do You Hear What I Hear?" by Noël Regney and Gloria Shayne Baker carries forward themes of peace and unity. Though not explicitly Unitarian, its progressive messaging aligns with values often embraced by Unitarian and Universalist traditions. Written during the Cuban Missile Crisis, the song calls for collective awareness and a universal longing for peace.

"O Holy Night" is perhaps the most Unitarian of all the Christmas hymns, beautifully merging theologies of divine love, social justice, and human liberation. Initially written in 1843 by French poet Placide Cappeau and composer Adolphe Adam, the hymn was translated into English in 1855 by John Sullivan Dwight, a Unitarian minister, abolitionist, and music critic. Dwight’s translation resonates deeply with the social ethics of his time, particularly in New England, where the abolitionist movement was gaining momentum.

Dwight emphasized themes of liberation and justice in his rendition, which diverged slightly from the original French text. The line "Truly He taught us to love one another; His law is love, and His gospel is peace" reflects not only Jesus' teachings but also a universal call for compassion and justice. Most notably, the lyrics proclaim, "Chains shall He break, for the slave is our brother; And in His name, all oppression shall cease." These words were profound in pre-Civil War America, where the fight to abolish slavery was central to many social movements, especially in Unitarian and progressive Christian circles.

Dwight's adaptation gave the song a dual purpose: it celebrated Jesus' birth and divine mission while also serving as a rallying cry for human rights and the end of oppression. Its message of equality and freedom aligned perfectly with the moral and spiritual arguments used by abolitionists to denounce slavery as antithetical to Christian values.

The hymn’s popularity in abolitionist communities is a testament to the power of music to inspire social change. As people gathered in churches and homes to sing this carol during the holiday season, they were reminded of the nativity story and their moral duty to stand against injustice. In this way, "O Holy Night" became a sacred Christmas anthem and a hymn of hope for a more just and equitable world. This merging of the secular and the sacred elements of the world surrounding us reflects how many UUs live out their beliefs.

These songs, now staples of the holiday season, transcend their specific theological roots to speak to universal themes of joy, hope, and human connection. Their enduring popularity is a testament to how progressive voices have contributed to shaping Christmas's cultural and spiritual expressions, emphasizing messages that resonate across generations and beliefs.

Standing Firm During the Red Scares

In the 20th century, Unitarians preserved Christmas traditions and actively opposed efforts to suppress artists and creators during the Red Scares of the 1940s and 1950s. At a time when fear of communism led to widespread blacklisting in Hollywood and other industries, musicians, writers, and actors who shaped the modern Christmas experience—through music, films, and stories—were targeted as subversive. This period of intense political repression saw the creative voices that helped define 20th Century Christmas culture dismissed as threats to American values.

As the Red Scare intensified, concerns about communist subversion expanded to the protection of Christmas itself. Groups like the John Birch Society adopted the rhetoric of defending Christmas from communist influence, framing the holiday as a cultural battleground for American identity. The “War on Christmas” narrative began to take on a more organized and politicized form, using religious and cultural symbols to rally support for a specific ideological agenda. This rhetoric reacted to global tensions and reflected a domestic panic about cultural and spiritual change within the United States.

One of the earliest and most influential figures to tap into these fears was Henry Ford, whose anti-Semitic views played a key role in shaping a broader backlash against perceived threats to American values. Ford, leveraging his wealth and influence, linked communism with Jewish conspiracy, asserting that communists—who Ford connected to Judaism—were conspiring to destroy traditional American customs, including Christmas. His distribution of The International Jew, a series of pamphlets filled with anti-Semitic rhetoric, stoked fears that the “War on Christmas” was a fight to defend the American way of life against perceived cultural subversion.

This backlash was about protecting Christmas as a religious holiday and preserving a cultural and political order some felt was under threat. The holiday became emblematic of the broader battle to maintain American values in the face of changing social dynamics. These fears of cultural erosion continue today, seen in modern accusations of communist sympathies against progressive movements and the ongoing use of Christmas as a political symbol to rally against social change.

Ayn Rand, a staunch critic of collectivism and socialism, entered the fray. In the early 1940s, she took issue with It’s a Wonderful Life (1946), the beloved Christmas film directed by Frank Capra. Rand saw the film’s message of collective goodwill—where a community comes together to support an individual—as a dangerous endorsement of socialist ideals. She went so far as to convince the FBI that the film was a form of communist propaganda, arguing that its portrayal of the importance of community over individual achievement undermined the principles of American individualism.

Despite Rand’s fervent objections, It’s a Wonderful Life remains one of American cinema's most enduring and beloved films, widely celebrated for its depiction of community, compassion, and individual impact. Rand’s criticisms highlight the extent to which ideological fears during the Cold War shaped the interpretation of pop culture. Even something as seemingly innocuous as a Christmas movie became the subject of intense political scrutiny in this era of cultural warfare.

By the 1950s, Unitarian Universalists, who often rejected or questioned the divinity of Jesus, faced heightened scrutiny. Their progressive religious and political views were seen as subversive, and some Unitarian leaders were accused of being communists or un-American.

Anne Hale, a second-grade teacher from Wayland, Massachusetts, became a key figure in this scrutiny. Hale, a committed Unitarian, found herself at the center of a political firestorm in 1954 when her views on religious pluralism and her rejection of traditional Christian doctrines made her a target in a climate where dissent was equated with disloyalty. In this environment, those who deviated from mainstream religious or political ideologies faced suspicion, and progressive views were often viewed as threats to national security and moral order.

Despite these attacks, UUs stood firm in their defense of both Christmas as a universal holiday and broader cultural values. By focusing on the deeper meanings of the holiday—peace, goodwill, and shared humanity—they rejected the politicization of Christmas. They ensured it remained a celebration of the universal value of love. They emphasized that Christmas was more than a religious or political battleground; it was a time to honor the dignity of all people, regardless of background or belief. This stance allowed the holiday to remain a place of cultural inclusion, where those marginalized during the Red Scare could continue contributing to Christmas's rich traditions.

Unitarians’ efforts not only preserved the spirit of Christmas but also countered attempts to use the holiday as a tool for division. Their advocacy for free expression and rejection of political scapegoating helped shield Christmas from being weaponized as a symbol of exclusion. By maintaining the cultural richness and inclusivity of the season, Unitarians ensured that Christmas could be a time for reflection, unity, and solidarity.

Today, the legacy of Unitarian Universalists in defending the true spirit of Christmas continues with even greater urgency. UU communities actively resist efforts by groups like white Christian nationalists, who seek to co-opt Christmas and recenter a narrow, exclusionary vision of the holiday. These groups attempt to frame as a Christian-only celebration, failing to acknowledge its broader, inclusive message. In response, UUs highlight stories from the Christian writing and Jesus's life and teaching that emphasize compassion, justice, and love for all people.

One such story is Jesus’ family fleeing to Egypt, an image of refuge and protection for those on the margins. This narrative speaks to the ongoing relevance of welcoming the stranger and caring for the vulnerable—values at the heart of Christmas and Jesus. By focusing on these universal themes, UUs ensure that Christmas remains a time to celebrate our shared humanity rather than furthering divisions. The message of unconditional love and social transformation that Jesus championed continues to inspire acts of kindness and social justice, making Christmas a time for deep reflection on how we care for one another, both near and far.

Even fictional figures like Santa Claus and the Grinch, both central to the Christmas season, have deep connections to these UU values. This shows how the creative spirit within this tradition has shaped modern Christmas culture.

Santa Claus and UU Creativity

The modern image of Santa Claus, as we know him today, owes much to the artistic genius of Thomas Nast, a Unitarian cartoonist active during the 19th century. Nast’s illustrations in Harper’s Weekly during the Civil War helped shape much of what we now associate with Santa: the jolly, rotund man in a red suit with a white beard. Nast’s depictions of Santa Claus emphasized a spirit of kindness, generosity, and hope, reflecting the evolving ethos of the time—particularly the values of charity and goodwill, which resonated strongly with his Unitarian beliefs.

Nast’s Santa embodied more than just a gift-bringer. His Santa symbolized hope and joy for children during turbulent times, as the Civil War divided the nation. The images were deeply humanistic, reflecting that all people, regardless of background, could find joy in giving and sharing. Coca-Cola later capitalized on this image, cementing Santa’s place as a worldwide symbol of the holiday season. But it all began with a Unitarian’s artistic vision that captured the ideals of compassion and unity.

The Grinch and the Universalist Spirit

Dr. Seuss’s How the Grinch Stole Christmas! is another beloved holiday story deeply rooted in the values of Unitarian Universalism. Theodor Geisel, Dr. Seuss, was raised in a Universalist family. This faith tradition emphasizes all people's inherent worth and dignity and calls for compassion and kindness toward others. In this light, How the Grinch Stole Christmas is a powerful allegory for redemption and community.

The Grinch, a character so filled with bitterness and disdain for the Whos in Whoville, represents the destructive power of isolation and greed. But when the Grinch’s heart grows three sizes, he realizes that the true meaning of Christmas lies not in material gifts but in the communal joy and love shared freely among people. This narrative arc of transformation and recognizing deeper spiritual values aligns perfectly with Unitarian Universalist principles. The Grinch’s redemption teaches that it is never too late to change, embrace compassion, and be part of a loving, connected community.

In both iconic figures—Santa Claus and the Grinch—Unitarian and Universalist influences shine through, revealing how faith and creativity can shape cultural narratives that reflect essential values such as generosity, redemption, and community. The influence of these figures continues to inspire us to focus on what truly matters during the holiday season: not just the gifts we give but the love and connection we share.

Why Christmas is for Everyone, Including Unitarian Universalists

From the popularization of the Christmas tree to the writing of some of the earliest carols, Unitarians have played a pivotal role in ensuring that Christmas became a time of celebration for families and communities to come together in shared joy. Through these UU contributions, we enjoy many of the traditions that define the modern Christmas season: the songs we sing, the gifts we exchange, the warmth of the gatherings, and the stories that inspire us to reflect on the deeper meanings of life.

At its core, Christmas is a celebration of the birth of a child who changed the course of history through the teachings and actions attributed to him. While Easter centers around the death and resurrection of Jesus, Christmas holds the promise of new beginnings, renewal, and transformation. It is a season that reflects the potential for change, hope, and the start of a new chapter, personally and collectively. This sense of promise resonates beyond all traditional Christian and secular interpretations of the holiday. For many Unitarians, whether or not they embrace the divinity of Jesus in a conventional sense, Christmas stands as a symbol of universal values—hope, renewal, and the power of community.

Had it not been for the influence of our incredibly creative Unitarian ancestors, Christmas might have resembled the Puritan vision—a stern, reflective period of prayer and fasting that extended through the winter and into the days leading up to Easter. Instead, through their influence, Christmas blossomed into a season of joy, music, feasts, and festivities—customs and practices that have become beloved traditions worldwide.

Unitarians have played a significant role in shaping the modern celebration of Christmas. For centuries, we have demonstrated that Christmas is not just for those who adhere to traditional Christian beliefs but for everyone who values peace, joy, and goodwill. We have also tried to live out the promise of the story Dickens' created, living out those values of Christmas not just each December, but throughout the year.

As you gather with loved ones this holiday season—whether around a Christmas tree, sharing meals, singing carols, or reading holiday stories—take a moment to reflect on the enduring influence of Unitarian values. It is a reminder that Christmas truly belongs to everyone in all its light, warmth, and celebration. This holiday is a testament to the power of shared traditions and the ability of a community to shape the meaning of a season, making it accessible and joyous for all.

But remember, this holiday is not entirely unique. That is because behind the narrative of the promise of Jesus's birth is the story of liberation, and that is a universal call of human hearts. Even if that promise is not connected to Christmas, it is still a universal promise made to all the people and religions of the world in one story or another connecting us back to stardust.

And let us also remember the wisdom of Scrooge's nephew and Tiny Tim, whose words encapsulate the heart of the holiday, and the meaning of every single Hallmark movie.

As Scrooge's nephew, Fred, says:"I am sure I have always thought of Christmas time...as a good time; a kind, forgiving, charitable, pleasant time; the only time I know of, in the long calendar of the year, when men and women seem by one consent to open their shut-up hearts freely and to think of people below them as if they were fellow-passengers to the grave and not another race of creatures bound on other journeys."

For in these words lies the true meaning of Christmas—a time of kindness, generosity, and a collective spirit that transcends differences and brings us together as one human family. Christmas is not about the stockings, the presents, or the feasts, but that feeling that holidays like Christmas generate in our hearts that remind us that doing the work of community and love is worth it, even when it gets hard.

Even the hardest heart can grow like the Grinch's or change like Scrooge's, and only when we remember this may we remember the promise in the birth of a child.

And let us remember Tiny Tim's simple but profound words: "God bless us, everyone."

Happy Holidays!

kfr, 2024