In December 1940, The Morning News reported on a unique holiday decoration in the home of Mr. and Mrs. Harry Cox of Hamilton Park, Wilmington. The couple had created what they called an “old Quaker Christmas tree” – a sassafras bush with each twig wrapped in white cotton batting and adorned with yuletide ornaments. While this charming display took a week to complete, it represents a historical misunderstanding of Quaker attitudes towards Christmas celebrations.
In reality, Quakers, along with several other Protestant denominations in colonial Delaware, viewed the celebration of Christmas as not only unnecessary but potentially sacrilegious. This stance stemmed from their interpretation of Scripture and a desire to distance themselves from what they saw as Catholic excesses and pagan influences in holiday traditions.
Quakers, also known as the Religious Society of Friends, were particularly strict in their non-observance of Christmas. As Debbie Buckson, executive director of the Historic Odessa Foundation, explained, “For Quakers, Christmas would have been much like any other day.” This sentiment is echoed in the writings of Elizabeth Drinker, a Tidewater Virginia Quaker diarist. On Christmas Day 1795, she wrote, “Called Christmass day: many attend religeously to this day, others spend it in riot and dissipation.” Drinker went on to note that Quakers like herself “make no more account of it than any other day.”
The Quakers’ rejection of Christmas celebrations was rooted in their belief in the “inner light” or the presence of God in every individual. This theology led them to place less emphasis on specific holy days or external rituals. Instead, they focused on living a godly life every day of the year. The lack of biblical evidence for December 25th as the actual birth date of Jesus further reinforced their stance against Christmas celebrations.
Presbyterians in colonial Delaware shared a similar view on Christmas, at least initially. Like the Quakers, they found no scriptural basis for celebrating Christ’s birth on December 25th and were wary of adopting practices that seemed too closely aligned with Catholic traditions. As noted by historian W. Emerson Wilson, “The Presbyterians did not believe in religious holidays either and held no services on Christmas Day, but they raised no special objections to its secular observance.”
This attitude is vividly illustrated by the experience of Philip Fithian, a Presbyterian tutor who spent time in both Anglican and Presbyterian communities. In his diary, Fithian contrasted the boisterous celebrations he witnessed in Anglican areas with the quiet of Presbyterian settlements on Christmas Day. He wrote, “Not a Gun is heard – Not a Shout – No company or Cabal assembled – To Day is like other Days.”
The Baptist and Congregationalist communities in Delaware, though smaller in number, generally aligned with the Quakers and Presbyterians in their stance on Christmas. These denominations were part of a broader Protestant movement that sought to purify Christian worship from what they saw as unbiblical accretions.
John Calvin, one of the key figures of the Protestant Reformation, expressed strong views against the elevation of particular days for worship. According to Dr. R. Scott Clark, a Reformed church historian, Calvin stated, “When you elevate one day alone for the purpose of worshiping God, you have just turned it into an idol.” This sentiment underpinned much of the Protestant resistance to Christmas celebrations in colonial America.
However, attitudes began to shift over time, particularly in the 19th century. Fred Tangeman, writing for the Presbyterian Mission Agency, notes that Presbyterians in Philadelphia only began celebrating Christmas when they noticed members of their own congregations attending Anglican services on Christmas Day. This pragmatic shift was driven by a desire to retain congregants rather than a theological change of heart.
Tangeman also points out that the embrace of Christmas celebrations was partly due to broader societal changes. The 19th century saw a transformation from an agricultural to an industrial economy, creating a middle class with more disposable income. This allowed for the purchase of non-perishable items like toys, shifting Christmas celebrations from community reveling to more family-centered, home-based observances.
Despite these changes, some communities in Delaware have maintained a tradition of not celebrating Christmas in the conventional sense. The Amish community in western Kent County is a notable example. As reported by Eric Ruth in The News Journal in 1990, “An Amish Christmas is a simple, unpretentious affair. The ornamented glitz of a commercialized religious celebration, like many of the ‘outside’ world’s customs, is shunned by the close-knit community.”
Ruth’s article provides a detailed look at Amish Christmas practices, or rather, the lack thereof. He writes, “There is no mountain of presents under a glittering tree. There are no garish lights, or mistletoe, and the jolly myth of Santa does not thrive.” This simplicity reflects the Amish commitment to a life guided by devotion to God, hard work, simplicity, humility, and thrift.
Allen B. Clark, a professor emeritus of history at Wesley College and a scholar of the Amish, explained their perspective: “They are not supposed to go through the worldly tradition of Christmas. They would see that as taking away from the religious significance of it.” This stance echoes the earlier Quaker and Presbyterian views, demonstrating a continuity of thought among certain Protestant groups regarding the celebration of Christmas.
Interestingly, while December 25th is not a significant day for the Amish, they do observe “Old Christmas” or the Epiphany on January 6th. This date, which commemorates the visit of the Magi to the infant Jesus, seems to hold more religious significance for the Amish community.
The Amish approach to gift-giving during the Christmas season is also markedly different from mainstream American practices. While some gift exchanges do occur, especially among younger families, they are typically limited to close family and friends. The gifts themselves are usually simple and practical. Ruth notes, “Sturdy wagons, for example, are popular gifts for children.” Often, a child might receive only one gift.
Even in their gift choices, the Amish maintain their commitment to simplicity and their religious beliefs. For instance, dolls given to little girls typically do not have eyes or noses, as many Amish consider images of themselves to be prideful affronts to God. The absence of electricity in Amish homes also precludes the giving of electronic toys or games.
It’s worth noting that the Amish community in Delaware has been facing pressures and changes from the late 20th century onwards. The loss of farmland to development and rising land prices have led some Amish to seek cheaper farmland elsewhere. Some “New Order” families have relaxed certain strict customs, adopting amenities like automobiles and telephones. Those who own shops catering to non-Amish customers are more likely to adopt some outside customs, including gift-wrapping and modest home decorations during the Christmas season.
The story of Delaware Christians who didn’t celebrate Christmas is a complex one, spanning from the colonial era to the present day. It reflects broader theological debates within Protestant Christianity, societal changes, and the ongoing negotiation between religious convictions and cultural practices. From the Quakers and Presbyterians of colonial Delaware to the Amish of modern Kent County, these communities have maintained a distinct approach to the holiday season, one that prioritizes religious significance over cultural traditions.
Their stance reminds us of the varied religious landscape of Delaware and the United States more broadly. It challenges us to consider the origins and meanings of our holiday traditions and the various ways in which faith can be expressed. We gain a deeper appreciation for the rich diversity of religious observance in American life as we reflect on these historical and contemporary practices.
