Nonsense.
As Christ wished to fulfill the law and to show His descent according to the flesh from Abraham. He, though not bound by the law, was circumcised on the eighth day (Luke 2:21), and received the sublime name expressive of His office, Jesus, i.e. Savior.
He was, as St. Paul says, "made under the law", i.e. He submitted to the Mosaic Dispensation, "that he might redeem them who were under the law: that we might receive the adoption of sons" (Galatians 4:4, 5).
"The Christ, in order to fulfill all justice, was required to endure this humiliation, and bear in His body the stigma of the sins which He had taken upon Himself" (Fouard, A Life of Jesus, tr., I, 54). The circumcision took place, not in the Temple, though painters sometimes so represent it, but in some private house, where the Holy Family had found a rather late hospitality.
The public ceremony in the synagogue, which is now the usage, was introduced later. Christmas was celebrated on 25 December, even in the early centuries, at least by the Western Church, whence the date was soon adopted in the East also. Saint Chrysostom credits the West with the tradition, and St. Augustine speaks of it as well and long established. Consequently the Circumcision fell on the first of January.
In the ages of paganism, however, the solemnization of the feast was almost impossible, on account of the orgies connected with the Saturnalian festivities, which were celebrated at the same time. Even in our own day the secular features of the opening of the New Year interfere with the religious observance of the Circumcision, and tend to make a mere holiday of that which should have the sacred character of a Holy Day.
St. Augustine points out the difference between the pagan and the Christian manner of celebrating the day: pagan feasting and excesses were to be expiated by Christian fasting and prayer (P.L., XXXVIII, 1024 sqq.; Serm. cxcvii, cxcviii).
The Feast of the Circumcision was kept at an early date in the Gallican Rite, as is clearly indicated in a Council of Tours (567), in which he Mass of the Circumcision is prescribed (Con. Tur., II., can. xvii in Labbe, V, 857).
The feast celebrated at Rome in the seventh century was not the Circumcision as such, but the octave of Christmas. The Gelasian Sacramentary gives the title "In Octabas Domini", and prohibits the faithful from idolatry and the profanities of the season (P.L., LXXIV, 1061).
The earliest Byzantine calendars (eighth and ninth centuries) give for the first of January both the Circumcision and the anniversary of St. Basil. The Feast of the Circumcision was observed in Spain before the death of St. Isidore (636), for the "Regula Monachorum", X, reads: "For it hath pleased the Fathers to appoint a holy season from the day of the Lord's birth to the day of His Circumcision" (P.L., LXXXIII, 880). It seems, therefore, that the octave was more prominent in the early centuries, and the Circumcision later.
It is to be noted also that the Blessed Virgin Mary was not forgotten in the festivities of the holy season, and the Mass in her honour was sometimes said on this day. Today, also, while in both Missal and Breviary the feast bears the title "In Circumcisione Domini et Octav Nativitatis", the prayers have special reference to the Blessed Virgin, and in the Office, the responses and antiphons set forth her privileges and extol her wonderful prerogatives. The psalms for Vespers are those appointed for her feasts, and the antiphons and hymn of Lauds keep her constantly in view.
As paganism passed away the religious festivities of the Circumcision became more conspicuous and solemn; yet, even in the tenth century, Atto, Bishop of Vercelli, rebuked those who profaned the holy season by pagan dances, songs, and the lighting of lamps (P.L. CXXXIV, 43).
Christmes was NEVER "introduced as a substitute for pagan celebrations of the winter solstice", or any other pagan celebrations.
Nonsense? Really? Let me point out, if I may, a couple things overlooked in your dissertation.
For example, although the Gospels describe Jesus’ birth in detail, they never mention the date, so historians do not know on what date he was born. The Roman Catholic Church chose December 25 as the day for the Feast of the Nativity in order to give Christian meaning to existing pagan rituals. For instance, the Church replaced festivities honoring the birth of Mithra, the god of light, with festivities to commemorate the birth of Jesus, whom the Bible calls the light of the world. The Catholic Church hoped to draw pagans into its religion by allowing them to continue their revelry while simultaneously honoring the birthday of Jesus. The Eastern Orthodox Church took a slightly different course. By the end of the 4th century the Eastern Church in Constantinople had also begun to acknowledge December 25 as Jesus’ birthday, but it emphasized the celebration of Christ’s baptism on January 6 as the more important holiday.
Also overlooked is that fact that historians are unsure exactly when Christians first began celebrating the Nativity of Christ. However, most scholars believe that Christmas originated in the 4th century as a Christian substitute for pagan celebrations of the winter solstice. Before the introduction of Christmas, each year beginning on December 17 Romans honored Saturn, the ancient god of agriculture, in a festival called Saturnalia. This festival lasted for seven days and included the winter solstice, which usually occurred around December 25 on the ancient Julian calendar. During Saturnalia the Romans feasted, postponed all business and warfare, exchanged gifts, and temporarily freed their slaves. Many Romans also celebrated the lengthening of daylight following the winter solstice by participating in rituals to glorify Mithra, the ancient Persian god of light. These and other winter festivities continued through January 1, the festival of Kalends, when Romans marked the day of the new moon and the first day of the month and year.
Cordially, A