Crismus' Comin', Honey And Other Rhymes

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Hermann Usener, Das Weihnachtsfest. In: Religionsgeschichtliche Untersuchungen, part 1. Second edition. Verlag von Max Cohen & Sohn, Bonn 1911.

Correspondence between Julian December 25 and Gregorian January 7 of the following year holds until 2100; from 2101 to 2199 the difference will be one day more. [ citation needed] Roll, p.89: "Duchesne adds ... a conjecture which he does not support by direct reference to any patristic author or text: that Christ must have been thought to have lived a whole number of years, since symbolic number systems do not permit the imperfection of fractions ... But Duchesne was forced to admit that: this explanation would be the more readily received if we could find it fully stated in some author. Unfortunately we know of no text containing it." Eastern Orthodox Church jurisdictions, including those of Constantinople, Bulgaria, Ukraine [246] (state holiday, Orthodox and Greek Catholic), Greece, Romania, Antioch, Alexandria, Albania, Cyprus, Finland, the Orthodox Church in America.

Background and symbols

Collinge, William J. (2012). Historical Dictionary of Catholicism. Scarecrow Press. ISBN 978-0-8108-5755-1. Archived from the original on December 31, 2015 . Retrieved December 23, 2014. Ramet, Sabrina Petra (November 10, 2005). Religious Policy in the Soviet Union. Cambridge University Press. p.138. ISBN 978-0-521-02230-9. The League sallied forth to save the day from this putative religious revival. Antireligioznik obliged with so many articles that it devoted an entire section of its annual index for 1928 to anti-religious training in the schools. More such material followed in 1929, and a flood of it the next year. It recommended what Lenin and others earlier had explicitly condemned—carnivals, farces, and games to intimidate and purge the youth of religious belief. It suggested that pupils campaign against customs associated with Christmas (including Christmas trees) and Easter. Some schools, the League approvingly reported, staged an anti-religious day on the 31st of each month. Not teachers but the League's local set the programme for this special occasion. However, in 17th century England, some groups such as the Puritans strongly condemned the celebration of Christmas, considering it a Catholic invention and the "trappings of popery" or the "rags of the Beast". [94] In contrast, the established Anglican Church "pressed for a more elaborate observance of feasts, penitential seasons, and saints' days. The calendar reform became a major point of tension between the Anglican party and the Puritan party." [116] The Catholic Church also responded, promoting the festival in a more religiously oriented form. King Charles I of England directed his noblemen and gentry to return to their landed estates in midwinter to keep up their old-style Christmas generosity. [108] Following the Parliamentarian victory over Charles I during the English Civil War, England's Puritan rulers banned Christmas in 1647. [94] [117] Online Etymology Dictionary". Archived from the original on January 13, 2012 . Retrieved December 13, 2011.

Meggs, Philip B. A History of Graphic Design. 1998 John Wiley & Sons, Inc. p 148 ISBN 0-471-29198-6. a b c Restad, Penne L. (1995), Christmas in America: a History, Oxford: Oxford University Press, p. 96. ISBN 0-19-510980-5. a b c Martindale, Cyril Charles (1908). "Christmas". The Catholic Encyclopedia. Vol.3. New York: Robert Appleton Company.Steven Hijmans of the University of Alberta says the idea that the date was chosen to appropriate the pagan festival "has received wide acceptance". He agrees that the Church chose the date because it was the winter solstice, but he argues that "While they were aware that pagans called this day the 'birthday' of Sol Invictus, this did not concern them and it did not play any role in their choice of date for Christmas". [58] Hijmans says: "while the winter solstice on or around December 25 was well established in the Roman imperial calendar, there is no evidence that a religious celebration of Sol on that day antedated the celebration of Christmas". [85] Thomas Talley argues that Aurelian instituted the Dies Natalis Solis Invicti partly to give a pagan significance to a date he argues was already important for Christians. [62] The Church of England Liturgical Commission says this hypothesis has been challenged. [86] According to music scholar Michael Anderson, "Thomas Talley has shown that [...] pagan Rome ironically did not celebrate the winter solstice". [87] [ bettersourceneeded] The Oxford Companion to Christian Thought remarks that the "calculations hypothesis potentially establishes 25 December as a Christian festival before Aurelian's decree". [88] Relation to concurrent celebrations Nativity of Christ, medieval illustration from the Hortus deliciarum of Herrad of Landsberg (12th century)