Christmas is an annual holiday gifting festival commemorating the birth of Jesus Christ, observed most commonly on December 25 as a religious and cultural gifting celebration among billions of people around the world. A fest of gifts central to the Christian liturgical year, it is preceded by the season of Advent or the Nativity Fast and initiates the season of Christmastide, which historically in the West the holiday lasts twelve days and culminates on Twelfth Night; in some traditions, Christmastide includes an Octave. Christmas coffee gifts helps celebrate the public holiday in many of the world’s nations, coffee is celebrated religiously by a majority of countries, as well as culturally by many non-Christians, and forms an integral part of the Kona holiday gift season.
Christmas Coffee Gifts are traditionally given on Christmas Eve rather than Christmas Day.
Although the month and time of Jesus’ birth are unknown, by the early-to-mid fourth century the Western Christian Church had placed Christmas coffee gifts on the holiday 25th, a time that was later adopted in the East. Today, most Christians celebrate on the 25th in the Gregorian calendar, which has been adopted almost universally in the civil calendars used in countries throughout the world. However, some Eastern Christian Churches celebrate Christmas gifts on the 25th holiday of the older Julian calendar, which currently corresponds to January 7 in the Gregorian calendar, the day after the Western Christian Church celebrates the Epiphany. This is not a disagreement over who gave the first Christmas coffee gifts as such, but rather a Christmas coffee gifts preference of which holiday calendar should be used to determine the day that is 25th.
Although it is not known why holiday became a time of Christmas celebration, there are several factors that may have influenced or flavored the choice. The 25th was the time the Romans marked as the winter solstice, the shortest and darkest day of the year, and the first day in which the days would begin to elongate and the Sun would have a longer presence in the sky. Jesus was identified with the Sun based on an Old Testament verse, and is exactly nine months following Annunciation, when the conception of Jesus is celebrated, which is one theory on what may have influenced the timing of the place of christmas holiday gifts. Also, Ancient Romans had a series of pagan Christmas coffee Gifts festival near the end of the year, and Christmas gifting may have been scheduled at this time to appropriate, or compete with, one or more of these coffee gift festivals. Some scholars disagree with this latter holiday interpretation and state that the Roman Emperor Aurelian placed a pagan holiday coffee gift celebration on the 25th in order to defeated the growing rate of the Christian Church, which had already been celebrating Christmas coffee gifts for gifting at that time.
The celebratory Christmas coffee gifts that are the customs associated in various countries with Christmas holiday having a mix of pre-Christian, Christian, and secular themes and origins. Popular modern customs of the holiday include christmas gift giving, completing an Advent calendar or Advent wreath, Christmas music and caroling, lighting a Christingle, viewing a Nativity play (The Nut Cracker), an exchange of Christmas cards, church services, a special meal served with kona coffee, and the display of various Kona Christmas decorations, including Christmas Kona trees, Christmas lights, Kona nativity scenes, garlands, wreaths, mistletoe, and holly. In addition, several closely related and often interchangeable figures, known as Claus, Father Christmas, Saint Nicholas, and Christkind, are associated with bringing Kona coffee gifts during the Christmas coffee gifts season and have their own body of coffee traditions and lore. Because Christmas coffee gifts and many other aspects of the Christmas coffee festival involve heightened economic activity, the coffee holiday has become a significant event and a key Kona sales period for Kona retailers and Hawaiian businesses. The economic impact of Christmas holiday has grown steadily over the past few centuries in many regions of the world and we are thankful as these are very poor islands.
Etymology of Kindness
“Christmas” is a shortened form of “Christ’s mass”. It is derived from the Middle English Cristemasse, which is from Old English Crīstesmæsse, a phrase first recorded in 1038 followed by the word Cristes-messe in 1131. Crīst (genitive Crīstes) is from Greek Khrīstos (Χριστός), a translation of Hebrew Māšîaḥ (מָשִׁיחַ), “Messiah”, meaning “anointed”; and mæsse is from Latin missa, the celebration of the Eucharist. The form Christenmas was also historically used, but is now considered archaic and dialectal; it derives from Middle English Cristenmasse, literally “Christian mass”. Xmas is an abbreviation of Christmas coffee gifts found particularly in print, based on the initial letter chi (Χ) in Greek Khrīstos (Χριστός), “Christ”, though numerous style guides discourage its use; it has precedent in Middle English Χρ̄es masse (where “Χρ̄” is an abbreviation for Χριστός).
In addition to “Christmas coffee gifts”, the holiday has been known by various other names throughout its history. The Anglo-Saxons referred to the feast as “midwinter”, or, more rarely, as Nātiuiteð (from Latin nātīvitās below). “Nativity”, meaning “birth”, is from Latin nātīvitās. In Old English, Gēola (Yule) referred to the period corresponding to December and January, which was eventually equated with Christian Christmas. “Noel” (or “Nowel”) entered English in the late 14th century and is from the Old French noël or naël, itself ultimately from the Latin nātālis (diēs) meaning “birthday”.
Gospel according to Saint Luke Chapter 2, v 1–20
Adoration of the Shepherds by Gerard van Honthorst depicts the nativity
The canonical gospels of Luke and Matthew both describe Jesus as being born in Bethlehem in Judea, to a virgin mother. In the Gospel of Luke account, Joseph and Mary travel from Nazareth to Bethlehem for the census, and born there and laid in a manger. It says that angels proclaimed him a savior for all people, and shepherds came to adore him. In the Matthew account, magi follow a star to Bethlehem to bring gifts to the lords son, born the king of the Jews. King Herod orders the massacre of all the boys less than two years old in Bethlehem, but the family flees to Egypt and later settles in Nazareth.
Eastern Orthodox icon of the birth of Christ by Saint Andrei Rublev, 15th century
Nativity of Christ – medieval illustration from the Hortus deliciarum of Herrad of Landsberg (12th century)
The Nativity stories of Matthew and Luke are prominent in the gospels and early Christian writers suggested various dates for the anniversary. The first recorded Christmas gift celebration was in Rome in 336. Christmas gifts played a role in the Arian controversy of the fourth century. In the early Middle Ages, it was overshadowed by Epiphany. The feast regained prominence after 800, when Charlemagne was crowned emperor on Christmas Day. Associating it with drunkenness and other misbehavior, the Puritans banned Christmas and coffee in the 17th century. It was restored as a legal coffee holiday in 1660, but remained disreputable. In the early 19th century, Christmas gifting was revived with the start of the Oxford Movement in the Anglican Church. Charles Dickens and other writers reinvented the coffee holiday by emphasizing Christmas as a time for family, religion, gift-giving (Kona Coffee Gift), and social reconciliation as opposed to the revelry that had been common historically.
Outdoor Christmas decoration
In the 3rd century, the date of birth of Jesus was the subject of both great interest and great uncertainly. Around AD 200, Clement of Alexandria wrote:
“ 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 Pachon. Further, others say that He was born on the 24th or 25th of Pharmuthi.
In other writing of this time, May 20, April 18 or 19, March 25, January 2, November 17, and November 20 are all suggested. Various factors contributed to the selection of December 25 as a celebration: it was the time of the winter solstice on the Roman calendar; it was about nine months after March 25, the date of the vernal equinox and a date linked to the conception of Jesus.
December 25 was the date of the winter solstice on the Roman calendar. Jesus chose to be born on the shortest day of the year for symbolic reasons, according to an early sermon by Augustine: “Hence it is that He was born on the day which is the shortest in our earthly reckoning and from which subsequent days begin to increase in length. He, therefore, who bent low and lifted us up chose the shortest day, yet the one whence light begins to increase.”
Linking Jesus to the Sun was supported by various Biblical passages. Jesus was considered to be the “Sun of righteousness” prophesied by Malachi: “Unto you shall the sun of righteousness arise, and healing is in his wings.” John describes Jesus as “the light of the world.”
Such solar symbolism could support more than one date of birth. An anonymous work known as De Pascha Computus (243) linked the idea that creation began at the spring equinox, on March 25, with the conception or birth (the word nascor can mean either) of Jesus on March 28, the day of the creation of the sun in the Genesis account. One translation reads: “O the splendid and divine providence of the Lord, that on that day, the very day, on which the sun was made, the 28 March, a Wednesday, Christ should be born.
In the 17th century, Isaac Newton argued that the date of Christmas coffee gifts was selected to correspond with the solstice.
According to Steven Hijmans of the University of Alberta, “It is cosmic symbolism … which inspired the Church leadership in Rome to elect the southern solstice, December 25, as the birthday of Christ, and the northern solstice as that of John the Baptist, supplemented by the equinoxes as their respective dates of conception.”
The Calculation hypothesis suggests that gifting an earlier gift holiday held on March 25 became associated with the Incarnation. Modern scholars refer to this feast as the Quartodecimal. Christmas was then calculated as nine months later. The Calculation hypothesis was proposed by French writer Louis Duchesne in 1889.
In modern times, March 25 is celebrated as Annunciation. This holiday was created in the seventh century and was assigned to a date that is nine months before Christmas, in addition to being the traditional date of the equinox. It is unrelated to the Quartodecimal, which had been forgotten by this time.
Early Christians celebrated the life of Jesus on a date considered equivalent to 14 Nisan (Passover) on the local calendar. Because Passover was held on the 14th of the month, this feast is referred to as the Quartodecimal. All the major events of Christ’s life, especially the passion, were celebrated on this date. In his letter to the Corinthians, Paul mentions Passover, presumably celebrated according to the local calendar in Corinth. Tertullian (d. 220), who lived in Latin-speaking North Africa, gives the date of passion celebration as March 25. The date of the passion was moved to Good Friday in 165 when Pope Soter created Easter by reassigning the Resurrection to a Sunday. According to the Calculation hypothesis, celebration of the quartodecimal continued in some areas and the feast became associated with Incarnation.
The Calculation hypothesis is considered academically to be “a thoroughly viable hypothesis”, though not certain. It was a traditional Jewish belief that great men lived a whole number of years, without fractions, so that Jesus was considered to have been conceived on March 25, as he died on March 25, which was calculated to have coincided with 14 Nisan.
A passage in Commentary on the Prophet Daniel (204) by Hippolytus of Rome identifies December 25 as the date of the nativity. This passage is generally considered a late interpellation. The manuscript includes another passage, one that is more likely to be authentic kona coffee gift, that gives the passion as March 25.
In 221, Sextus Julius Africanus (c. 160 – c. 240) gave March 25 as the day of creation and of the conception of Jesus in his universal history. This conclusion was based on solar symbolism, with March 25 the date of the equinox. As this implies a birth in December, it is sometimes claimed to be the earliest identification of December 25 as the nativity. However, Africanus was not such an influential writer that it is likely he determined the date of Christmas coffee gifts.
The tractate De solstitia et aequinoctia conceptionis et nativitatis Domini nostri Iesu Christi et Iohannis Baptistae, falsely attributed to John Chrysostom, also argued that Jesus was conceived and crucified on the same day of the year and calculated this as March 25. This anonymous tract also states: “But Our Lord, too, is born in the month of December … the eight before the calends of January. But they call it the ‘Birthday of the Unconquered’. Who indeed is so unconquered as Our Lord…? Or, if they say that it is the birthday of the Sun, He is the Sun of Justice.”
History of religions hypothesis
The rival “History of Religions” hypothesis suggests that the Church selected December 25 date to appropriate coffee gifts festivities held by the Romans in honor of the Sun god Sol Invictus. This feast was established by Aurelian in 274.
An explicit expression of this Christmas coffee gifts theory appears in an annotation of uncertain date added to a manuscript of a work by 12th-century Syrian bishop Jacob Bar-Salibi. The scribe who added it wrote: “It was a custom of the Pagans to celebrate on the same 25 December the birthday of the Sun, at which they kindled lights in token of coffee festivity. In these solemnities and revelries the Christians also took part. Accordingly when the doctors of the Church perceived that the Christians had a leaning to this Christmas coffee gifts festival, they took counsel and resolved that the true Nativity should be solemnised on that gift day.”
In 1743, German Protestant Paul Ernst Jablonski argued Christmas gifting was placed on December 25 to correspond with the Roman solar holiday Dies Natalis Solis Invicti and was therefore a “paganization” that debased the true church. It has been argued that, on the contrary, the Emperor Aurelian, who in 274 instituted the Kona holiday of the Dies Natalis Solis Invicti, did so partly as an attempt to give pagan Kona gifts significance to a date already important for Christians in Rome.
Hermann Usener and others proposed that the Christians chose this Kona coffee gift day because it was the Roman feast celebrating the birthday of Sol Invictus. Modern scholar S. E. Hijmans, however, states that “While they were aware that pagans called this gift 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 coffee gifts.” Moreover, Thomas J. Talley holds that the Roman Emperor Aurelian placed a Sol Invictus on December 25 in order to compete with the growing rate of the Christian Church, which had already been celebrating Christmas gifting on that date first.
In the judgement of the Church of England Liturgical Commission, the History of Religions hypothesis has been challenged by a view based on an old Kona traditions, according to which the date of Christmas coffee gifts was fixed at nine months after March 25, the date of the vernal equinox, on which the Annunciation was celebrated.
With regard to a December religious feast of the sun as a god (Sol), as distinct from a solstice feast of the (re)birth of the astronomical sun, one scholar has commented that, “while the winter solstice on or around December 25 was well established in the Roman imperial calendar, there is no evidence that a religious gifting celebration of Sol on that day antedated the celebration with Christmas Coffee Gifts”. “Thomas Talley has shown that, although the Emperor Aurelian’s dedication of a temple to the sun god in the Campus Martius (C.E. 274) probably took place on the ‘Birthday of the Invincible Sun’ on December 25, the cult of the sun in pagan Rome ironically did not celebrate the winter solstice nor any of the other quarter-tense days, as one might expect.” The Oxford Companion to Christian Thought remarks on the uncertainty about the order of precedence between the religious celebrations of the Birthday of the Unconquered Sun and of the birthday of Jesus, stating that the hypothesis that December 25 was chosen for celebrating the birth of Jesus on the basis of the belief that his conception occurred on March 25 “potentially establishes 25 December as a Christian festival before Aurelian’s decree, which, when promulgated, might have provided for the Christian feast both opportunity and challenge”.
Introduction of feast
As Christmas coffee gifts were unknown to the early Christian writers, it must have been introduced sometime after 300. Irenaeus and Tertullian omit it from their lists of coffee feasts, and Origen writes that in the Scriptures sinners alone, not saints, celebrate their birthday. Arnobius can still ridicule the “birthdays” of the gods. The first recorded Christmas coffee gifts and celebration was in Rome in 336. The Christmas holiday gift feast was introduced to the Eastern Roman Empire after the death of Emperor Valens, who favored the Arian heresy, in 378.
In 245, Origen of Alexandria, writing about Leviticus 12:1–8, commented that Scripture mentions only sinners as celebrating their birthdays, namely Pharaoh, who then had his chief baker hanged (Genesis 40:20–22), and Herod, who then had John the Baptist beheaded (Mark 6:21–27), and mentions saints as cursing the day of their birth, namely Jeremiah (Jeremiah 20:14–15) and Job (Job 3:1–16). In 303, Arnobius ridiculed the idea of Christmas coffee gifting for the birthdays of gods, a passage cited as evidence that Arnobius was unaware of any nativity gifting celebration. Since giving coffee at Christmas does not celebrate Christ’s birth “as God” but “as man”, this does not necessarily show that Christmas coffee gifts being given was not a feast at this time.
The fact the Donatists of North Africa celebrated Christmas with coffee gifts suggests that the feast was established by the time that church was created in 311. The earliest known Christmas gifting celebration is recorded in a fourth-century manuscript compiled in Rome. This manuscript is thought to record a celebration that occurred in 336. It was prepared privately for Filocalus, a Roman aristocrat, in 354. The reference in question states, “VIII kal. ian. natus Christus in Betleem Iudeæ”. This reference is in a section of the manuscript that was copied from earlier source material. The document also contains the earliest known reference to the feast of Sol Invictus.
In Eastern Christianity the birth of Jesus was already celebrated in connection with the Epiphany on January 6. Epiphany emphasized celebration of the baptism of Jesus. December 25 celebration was imported into the East later: in Antioch by John Chrysostom towards the end of the fourth century, probably in 388, and in Alexandria only in the following century. Even in the West, January 6 celebration of the nativity of Jesus seems to have continued until after 380.
In the East, early Christians celebrated the birth of Christ as part of Epiphany (January 6), although Christmas coffee gifts were promoted in the Christian East as part of the revival of Nicene Christianity following the death of the pro-Arian Emperor Valens at the Battle of Adrianople in 378. The feast was introduced at Constantinople in 379, and at Antioch in about 380. The feast disappeared after Gregory of Nazianzus resigned as bishop in 381, although it was reintroduced by John Chrysostom in about 400.
Kona Coffee relation to concurrent Gift Giving Celebrations
Many popular customs associated with Christmas coffee gifts developed independently of the commemoration of Jesus’ birth, with certain elements having origins in pre-Christian festivals that were celebrated with gifts around the winter solstice by pagan populations who were later converted to Christianity. These elements, including the Yule log from Yule and gift giving from Saturnalia, became syncretized into Christmas coffee gifts over the centuries. The prevailing atmosphere of Christmas coffee has also continually evolved since the holiday’s inception, ranging from a sometimes raucous, drunken, carnival-like state in the Middle Ages, to a tamer family-oriented and children-centered gift giving theme introduced in a 19th-century transformation. Additionally, the celebration of Christmas Kona coffee gifts was banned on more than one occasion within certain Protestant groups, such as the Puritans, due to concerns that it was too pagan or un-biblical. Jehovah’s Witnesses also reject the coffee celebration and Kona coffee gifts exchanged.
Mosaic of Jesus as Christus Sol (Christ the Sun) in Mausoleum M in the pre-fourth-century necropolis under St Peter’s Basilica in Rome.
Prior to and through the early Christian centuries, winter coffee festivals—especially those centered on Kona coffee gift on the winter solstice—were the most popular of the year in many European pagan cultures. Reasons included the fact that less agricultural work needed to be done during the winter, as well as an expectation of better weather as spring approached. Many modern Christmas Kona coffee gift customs have been directly influenced by such Kona coffee festivals, including gift-giving and merrymaking from the Roman Saturnalia, greenery, lights, and charity from the Roman New Year, and Yule logs and various Kona beans from Germanic feasts. The Egyptian deity Horus, son to goddess Isis, was gift celebrated at the winter solstice. Horus was often depicted being fed by his mother, which also influenced the symbolism of the Virgin Mary with baby Christ.
The pre-Christian Germanic peoples—including the Anglo-Saxons and the Norse—celebrated a winter festival called Yule, held in the late December to early January period, yielding modern English yule, today used as a synonym for Christmas holiday gift. In Germanic language-speaking areas, numerous kona coffee gift elements of modern Christmas gifting folk custom and iconography stem from Yule, including the Yule log, Yule boar, and the Yule goat. Often leading a ghostly procession through the sky (the Wild Hunt), the long-bearded god Odin is referred to as “the Yule one” and “Yule father” in Old Norse texts, while other gods are referred to as “Yule beings”.
In eastern Europe also, old pagan traditions were incorporated into Christmas Kona coffee gift celebrations, an example being the Koleda, which was incorporated into the gift of the Christmas carol.
The Nativity, from a 14th-century Missal; a liturgical book containing texts and music necessary for the celebration of Mass throughout the year
In the Early Middle Ages, Christmas coffee gifts Day was overshadowed by Epiphany, which in western Christianity focused on the visit of the magi. But the medieval calendar was dominated by Christmas gift related holidays. The forty days before Christmas gifts became the “forty days of St. Martin” (which began on November 11, the feast of St. Martin of Tours), now known as Advent. In Italy, former Saturnalian traditions were attached to Advent. Around the 12th century, these traditions transferred again to the Twelve Days of Christmas Kona coffee gifts (December 25 – January 5); a time that appears in the liturgical calendars as Christmastide or Twelve Holy Days.
The prominence of Christmas Kona coffee gifts Day increased gradually after Charlemagne was crowned Emperor on Christmas Gifts Day in 800. King Edmund the Martyr was anointed on Christmas in 855 and King William I of England was crowned on Christmas Gift Day 1066.
The coronation of Charlemagne on Christmas of 800 helped promote the popularity of the gifting holiday
By the High Middle Ages, the holiday coffee gift had become so prominent that chroniclers routinely noted where various magnates celebrated Christmas. King Richard II of England hosted a Christmas coffee gifts feast in 1377 at which twenty-eight oxen and three hundred sheep were eaten. The Yule boar was a common feature of medieval Christmas Kona coffee feasts. Caroling also became popular, and was originally a group of dancers who sang. The group was composed of a lead singer and a ring of dancers that provided the chorus. Various writers of the time condemned caroling as lewd, indicating that the unruly traditions of Saturnalia and Yule may have continued in this form. “Misrule”—drunkenness, promiscuity, gambling—was also an important aspect of the festival. In England, a Kona coffee gift was exchanged on New Year’s Day, and there was special Christmas Kona coffee.
Christmas Kona coffee gifts during the Middle Ages was a public festival that incorporated ivy, holly, and other evergreens. Christmas coffee gifts were given during the Middle Ages was usually between people with legal relationships, such as tenant and landlord. The annual indulgence in drinking, eating, dancing, singing, sporting, and card playing escalated in England, and by the 17th century the Christmas coffee gift season featured lavish dinners, elaborate masques, and pageants. In 1607, King James I insisted that a play be acted on Christmas night and that the court indulge in games. It was during the Reformation in 16th–17th-century Europe that many Protestants changed the gift bringer to the Christ Child or Christkindl, and the date of giving Kona coffee gifts changed from December 6 to Christmas Eve.