The New York Times found itself at the center of controversy this Christmas season, following the publication of op-eds questioning traditional Christian beliefs. On December 21 and Christmas Eve, the paper featured pieces discussing the genealogy of Jesus and challenging long-held views such as the virgin birth. The op-eds, penned by authors like Peter Wehner and Nicholas Kristof, sparked backlash from various quarters, igniting debates on faith, tradition, and the role of religion during the holiday season.
Wehner’s op-ed, published on Christmas Eve, provoked considerable attention as it suggested Jesus arrived from what he called "a dysfunctional family." Wehner alluded to the genealogy of Jesus found in the Gospel of Matthew, where he notes attributes like murderers and adulterers within Jesus's lineage. "One of the forgotten facts of the story of Jesus’ life is he came from a physically dysfunctional family," he wrote, drawing connections between this alleged lineage and modern notions of brokenness.
Pastor Chris Davis, whose sermon inspired Wehner’s reflections, mentioned the painful patterns found throughout generations. "One generation begetting brokenness of another generation begetting brokenness of another generation begetting brokenness of another generation," he suggested. While this perspective seeks to tell readers about overcoming troubled roots, it has also stirred significant reproach. Critics argue such commentary undermines the core message of Christmas, which is centered on hope and redemption.
Alongside Wehner’s piece, Nicholas Kristof interviewed theological professor Elaine Pagels for another contentious essay published shortly before Christmas. Pagels raised doubts about the virgin birth of Jesus, remarking, “We can take them seriously without taking everything literally.” Her remarks seemed to convey skepticism toward core Christian teachings, leading her to pose questions about the interpretation of key narratives during what is traditionally a time of celebration and reverence.
This line of inquiry was not warmly received by many. Netizens expressed frustration and disappointment on various platforms, particularly criticizing the New York Times for what they saw as undermining the Christian messages embedded within the holiday. Responses ranged from exasperation at the perceived attack on Christianity to statements like, "The war on Christmas continues?" fueling the discourse around the treatment of religious narratives by major media outlets.
One social media user lamented, "Every modern quest for the 'historical Jesus' has been more of a self-projection," reflecting sentiment among traditional believers who feel alienated from contemporary discussions of faith. Other comments included critiques of the New York Times's editorial slant, with claims such as, "NY Times editorial staff are all atheists & woke," illustrating how public perception paints the paper with broad strokes of skepticism about its motivations.
Further deriding the op-eds, another user proclaimed, "Sure, because some therapeutic bllsht is more interesting than Jesus as the son of God." This sentiment encapsulated the frustration felt by some readers who sought more respect for the religious observance during what they believe should be reserved for reverential discussions surrounding Christmas.
On the flip side, others noted the importance of exploring and questioning narratives, especially as society becomes more secularized. Observers remarked on the broader conversation around faith and religion, noting how contemporary scholarship often challenges historical beliefs, demanding much engagement around topics previously considered taboo. Yet, this exploration seems to grapple with acceptable boundaries, especially during faith-driven holidays.
Despite the backlash, the articles by Wehner and Kristof represent larger discussions about Christianity's place within modern society. The notion of faith as something to grapple with, question, and even critique has pervaded many societal conversations, particularly around the December holidays. While some may argue such discourse detracts from the sacredness of Christmas, others view it as imperative to current cultural dynamics.
Reflection on the New York Times's approach reveals complex layers within the dialogue surrounding traditions and the narratives driving holiday celebrations. Should the publication focus on defending sacred aspects of faith, or are they free to explore the historical intricacies of well-known figures like Jesus? Many believers feel strongly about the latter detracting from the message of hope and unity the season embodies.
Current discourse suggests many are yearning for recognition and respect of foundational beliefs, especially during pivotal moments of the faith calendar. Still, the New York Times's decision to publish such pieces during Christmas undoubtedly serves as a lightning rod, inviting both criticism and conversation around the role of faith, tradition, and skepticism.
Christmas is, after all, about celebration, reflection, and perhaps, as Wehner suggests, the recognition of our histories' shadows. Perhaps this season presents opportunities to bridge gaps between faith and skepticism, traditional belief and questioning narratives, allowing for increased dialog around values and beliefs connected to the holiday spirit.
