-

[Andrew P.C.]

So, maybe I'm confused then on what exactly people are trying to say. What is wrong with a gathering of believers to worship God, not on a Sunday, with the Advent of Christ as the subject? Would this argument go so far as to say that worshipping God together, other then a Lord's Day, is wrong? I guess I'm just not sure what is on people's minds when they do not "celebrate" Christmas. I know that Christmas is historically a romish mass, but that's not at all what I am referring to when I talk about worshipping God on a particular day. I personally do not see this day different from any other, as if this day is higher then all other Sundays. Rather I see this as a great opportunity to worship God because I love to gather together to worship Him.

 

[earl40]

"It is important, in answering this controversial question, to distinguish between private and public practice. The regulative principle applies to the worship and government of the church, not private practice."
OPC position on celebration of Christmas


Well, no wonder why so many people get confused. The Regulative Principle of Worship seems to stop as we exit the Church Foyer. I think I understand what is being said here. Public Worship in the Sanctuary is one thing. Private Worship is another. But Idolatry doesn't stop being Idolatry as we exit the Church Building.

Majority position? From what I have read here this is not what is being espoused.

 

[Rev. Todd Ruddell]

There are several questions mentioned in this thread that have been touched upon by our reformed Fathers in the faith, and it is good to review these writings from time to time. Some of these questions raise other questions as well. For instance, concerning the Regulative Principle of Worship, we must understand that there are times of worship in our lives that are particularly dedicated to worship. These times are called, by the Westminster Directory for Worship, "Public Worship" this would be going to Church to partake of the Public Ordinances of Worship: Prayer, Praise, Preaching, Sacraments, etc., in other words, those things that are appropriate to that ordinance (public worship). Also, there is "private worship". This is the title the Westminster Divines put upon the head of a household gathering his family for daily worship. And, as might be expected, there are things appropriate to that ordnance as well: Prayer, Praise, reading of Scripture, and godly conference upon that passage. Note that the sacraments, preaching, the authoritative blessing the people in the name of the Lord, are not a part of that venue. Also, caution is given in the Westminster Directory for Worship concerning the gathering of families together often, or regularly for worshipping together, as it tends to form little churches apart from the Church herself, and toward schism. Finally, there is what the divines called "secret worship", which it separating apart, person by person alone, to read the Scripture, pray, and to praise.

Note that all of these, being worship, are governed by the Regulative Principle, in their several, or separate venues. So yes, the RPW applies to all different kinds of worship, as each different kind of worship is still worship, and has ordinances appropriate to it.

As for celebrating the "advent" of Christ, or "Christmas" privately, still the RPW applies, because all of our celebrations, duties, etc. concerning our devotion to Christ are governed by His Word, and His worship is thereby regulated. And here also we often hear that the "genetic fallacy" applies to our arguments, who do not celebrate it, when we argue that it had its origin in Rome and her pretended ceremonies. Let us be clear that the genetic fallacy does indeed fall to the ground regarding worship, because any practice of worship that does not have its origin in Scripture is, by virtue of it rising out of the minds of men, forbidden. The genetic fallacy, regarding a worship practice, is not a fallacy.

 

[Tirian]

any practice of worship that does not have its origin in Scripture is, by virtue of it rising out of the minds of men, forbidden. The genetic fallacy, regarding a worship practice, is not a fallacy.

Amen. There are so many ways in which overlooking this also gives ground to all manner of grievous sin, yet this (idolatry and wilful disobedience in pride) is at the heart of all.

 

[PuritanCovenanter]

"It is important, in answering this controversial question, to distinguish between private and public practice. The regulative principle applies to the worship and government of the church, not private practice."
OPC position on celebration of Christmas


Well, no wonder why so many people get confused. The Regulative Principle of Worship seems to stop as we exit the Church Foyer. I think I understand what is being said here. Public Worship in the Sanctuary is one thing. Private Worship is another. But Idolatry doesn't stop being Idolatry as we exit the Church Building.

Majority position? From what I have read here this is not what is being espoused.

Majority position? Who said anything about a majority? Andrew PC earlier referenced that the OPC doesn't take a position on Christmas itself in post 29. But it seems in their position of not taking a position concerning Christmas the OPC stated a position concerning the Regulative Principle of Worship and how it applied to worship and government in the Church but not private worship. There was a plea for love in Christian Liberty. I think I understand a bit about what they are getting at but the statement seems to need more defining concerning the RPW because there are things that are still Regulated past the Church doors when we step out into the world.

 

[earl40]

"It is important, in answering this controversial question, to distinguish between private and public practice. The regulative principle applies to the worship and government of the church, not private practice."
OPC position on celebration of Christmas


Well, no wonder why so many people get confused. The Regulative Principle of Worship seems to stop as we exit the Church Foyer. I think I understand what is being said here. Public Worship in the Sanctuary is one thing. Private Worship is another. But Idolatry doesn't stop being Idolatry as we exit the Church Building.

Majority position? From what I have read here this is not what is being espoused.

Majority position? Who said anything about a majority? Andrew PC earlier referenced that the OPC doesn't take a position on Christmas itself in post 29. But it seems in their position of not taking a position concerning Christmas the OPC stated a position concerning the Regulative Principle of Worship and how it applied to worship and government in the Church but not private worship. There was a plea for love in Christian Liberty. I think I understand a bit about what they are getting at but the statement seems to need more defining concerning the RPW because there are things that are still Regulated past the Church doors when we step out into the world.

I was just pointing out that the OPC position is not what is being espoused here at the PB concerning "private practice".

PS. How are you doing Randy? Breathing any better?

 

[yeutter]

I am not afraid to say Merry Christmas to someone who doesn't carry the baggage of Superstition. I did find a question posed by a URC Minister to be quite eye opening that there may be confessional stances that I fully don't understand. I have learned to take Gillespie and Calvin rather serious when they write about the topic, so when I read what I will quote below I was kind of taken back.

If the Heidelberg Catechism rejects the celebration of Christmas because of the "regulative principle," then why did the same authors write this:

"Order of Holy Days:

Holy days shall be kept in the same manner as Sunday. These holy days shall be observed: all Sundays, Christmas and the day following, New Year’s day, Easter and the day following, Ascension day, Pentecost and the Monday following.

On Christmas and the day after, the basis of our salvation, namely the two natures in Christ with the benefit we obtain therefrom, shall be expounded in the narratives of the birth of Christ, as that is dealt with in the end of Part I and the beginning of Part II of the Catechism."

—The Church Order of the Palatinate, 1563

The Church Order of Dordt also retained Christmas and required the Churches to celebrate the Lord's Supper on that date. Today, is New Years Day it is also the feast day of the Circumcision of our Lord. The Church Order of Dordt directed that the Feast of the Circumcision of our Lord be celebrated.

 

[Free Christian]

I have looked and looked and for what I can see the first Christians didn't practice it and neither did any for the first couple or three hundred years.
Tells you something in that I reckon.

 

[Backwoods Presbyterian]

The "just celebrating the incarnation crowd" needs to let all the folks on my facebook/twitter feed celebrating the 12 days of Christmas and posting about epiphany about the whole "not a holy day" thing.

 

[yeutter]

I have looked and looked and for what I can see the first Christians didn't practice it and neither did any for the first couple or three hundred years.
Tells you something in that I reckon.

The celebration of Christmas must have been well established by 311 AD the yeaar of the Donatist schism.

 

[NaphtaliPress]

Gillespie notes that except for Easter which came in via private custom none of the days now on the so called Christian calendar came into observance before the first 200 years after Christ. It really doesn't matter the exact dating; as Cyprian said, to paraphrase, 'custom without truth is only ancient error.'

They cannot prove any one of the controverted ceremonies to have been in the church the first two hundred years after Christ, except the feast of Easter (which yet can neither be proved to have been observed in the apostles’ own age, nor yet to have been established in the after age by any law, but only to have crept in by a certain private custom), and for some of them they cannot find any clear testimony for a long time thereafter.

Now, in the third century, historiographers observe, that Paulatim ceremoniæ auctæ sunt, hominum superstitiosorum opinionibus: unde in baptismo unctionem olei, crucis signaculum, et osculum addiderunt—ceremonies were by little and little augmented by the opinions of superstitious men; whence it was that they added the unction of oil, the sign of the cross, and a kiss in baptism.2 And in the fourth century they say Subinde [enim] magis magisque, traditiones humanae cumulatae sunt—Forthwith human traditions were more and more augmented.3 And so from that time forward vain and idle ceremonies were still added to the worship of God, till the same was, under Popery, wholly corrupted with superstitious rites; yea, and Mr. Sprint has told us, even of the first two hundred years after Christ, that the devil, in those days, began to sow his tares (as the watchmen began to sleep), both of false doctrine and corrupt ceremonies.4
------------------
2. Osiander, Hist. Eccl., Cen. 3, lib. 3 [sic 4], cap. 11 [Turbingae, 1592 ed., page 114].
3. Magd., Cent. 4, cap. 6, col. 440. [Quarta Centuria . . . (Basil, 1560) col. 440, 30.]
4. Cassander Anglicanus, p. 104 [sic, page 204].
George Gillespie, Dispute Against the English Popish Ceremonies, “To All the Reformed Churches” (2013) 13.
​

 

[THE W]

I am not afraid to say Merry Christmas to someone who doesn't carry the baggage of Superstition. I did find a question posed by a URC Minister to be quite eye opening that there may be confessional stances that I fully don't understand. I have learned to take Gillespie and Calvin rather serious when they write about the topic, so when I read what I will quote below I was kind of taken back.

If the Heidelberg Catechism rejects the celebration of Christmas because of the "regulative principle," then why did the same authors write this:

"Order of Holy Days:

Holy days shall be kept in the same manner as Sunday. These holy days shall be observed: all Sundays, Christmas and the day following, New Year’s day, Easter and the day following, Ascension day, Pentecost and the Monday following.

On Christmas and the day after, the basis of our salvation, namely the two natures in Christ with the benefit we obtain therefrom, shall be expounded in the narratives of the birth of Christ, as that is dealt with in the end of Part I and the beginning of Part II of the Catechism."

—The Church Order of the Palatinate, 1563

The Church Order of Dordt also retained Christmas and required the Churches to celebrate the Lord's Supper on that date. Today, is New Years Day it is also the feast day of the Circumcision of our Lord. The Church Order of Dordt directed that the Feast of the Circumcision of our Lord be celebrated.

Does this answer the question of whether or not the Word of God says we are to observe these days?

 

[Tirian]

The Church Order of Dordt also retained Christmas and required the Churches to celebrate the Lord's Supper on that date. Today, is New Years Day it is also the feast day of the Circumcision of our Lord. The Church Order of Dordt directed that the Feast of the Circumcision of our Lord be celebrated.
Does this answer the question of whether or not the Word of God says we are to observe these days?

Not at all. As Chris said above, "custom without truth is only ancient error". Pastoral concerns at the time would have governed incremental changes to the church order and continued reformation would have been the aim.

 

[THE W]

Correct.

It seemed that the person i quoted was trying to justify the holiday by going to church history.

 

[yeutter]

The Church Order of Dordt also retained Christmas and required the Churches to celebrate the Lord's Supper on that date. Today, is New Years Day it is also the feast day of the Circumcision of our Lord. The Church Order of Dordt directed that the Feast of the Circumcision of our Lord be celebrated.
Does this answer the question of whether or not the Word of God says we are to observe these days?

Not at all. As Chris said above, "custom without truth is only ancient error". Pastoral concerns at the time would have governed incremental changes to the church order and continued reformation would have been the aim.

The reason I cited the Church Order of Dordt was to demonstrate that what went on in the Church of the Palatinate was not an aberration, caused by the Elector and the Church wanting to maintain unity with those Evangelicals who held to the 1540 revision of the Augsburg Confession. The reformed church has a continued to celebrate Christmas, with the exception of Scotland, and a couple of Zwinglian Cantons, and later some puritans in England.
No, their is no express command to worship on the Feast of the Nativity of our Lord, or on the Feast of Circumcision, or on the Feast of Ascension. The point is that the Heidelberg Catechism did not command that they not be observed. Many early reformerers took the position, that practices not prohibited in Scripture may be retained.

 

[Tirian]

Correct.

It seemed that the person i quoted was trying to justify the holiday by going to church history.

Sorry - got it. I'll slowly crawl back under my rock

 

[THE W]

No, their is no express command to worship on the Feast of the Nativity of our Lord, or on the Feast of Circumcision, or on the Feast of Ascension. The point is that the Heidelberg Catechism did not command that they not be observed. Many early reformerers took the position, that practices not prohibited in Scripture may be retained.

So in light of the RPW, would you agree that the heidelberg Catechism and those early reformers were in error?

 

[yeutter]

If one holds to the Regulative principle of worship, as expounded by either the Covenanters or the mid 17th Century puritans; one would have to say, that the authors of the Heidelberg and other early reformers, should move forward with continued reformation of the Church.
Whether one uses a Church Calendar, or some other tool, like preaching through the Heidelberg, to see to it the congregation regularly hears and confesses the whole council of God, is not important to me. What is important is that the Church not just hear about the substitutionary blood atonement, the Incarnation, and Virgin birth of our Lord. Either the use of a Church Calendar or the Heidelberg can accomplish this.
Obviously, I do not fully agree with the regulative principle of worship, or I would cease being an Anglican.
I disagree with the understanding of the regulative principle that prohibits the singing/chanting of the Decalogue, and other biblical canticles like the Benedictus [Luke 1:68 - 79], and the chanting/singing of confessional statements like the Apostles Creed, Nicene Creed, Athanasian Creed, and the Te Deum Laudamus.

 

[pilgrimmum]

It irks me to see Christs name yoked together with that of the mass which is idolatry and blasphemy. We don't celebrate Christmas anymore since realizing it is not biblical though in the twenty years since we stopped celebrating it we have on occasion joined in some extended family festivities, carols ect. Our hearts just aren't in something we know not to be scriptural. I do enjoy the peace from all the commercialism and busyness as well. Our children still get an end of the year present though often it comes later depending on sales ect.

 

[yeutter]

Question 80 of the Heidelberg asks what is the difference between our Lord's Supper and the Popish Mass?
As a historical aside let me observe that question 80 was not in the first addition of the Heidelberg Catechism, but was probably inserted at the insistence of the Elector. The Augsburg Confession, even in its 1540 revision, did not deny the "Mass" but sought to redefine it in Lutheran terms. That is why the Heidelberg says "Popish Mass," not just "Mass." The Heidelberg was not seeking to pick a fight with those who thought they had redeemed the Mass and purged it from errors.

 

[THE W]

If one holds to the Regulative principle of worship, as expounded by either the Covenanters or the mid 17th Century puritans; one would have to say, that the authors of the Heidelberg and other early reformers, should move forward with continued reformation of the Church.
Whether one uses a Church Calendar, or some other tool, like preaching through the Heidelberg, to see to it the congregation regularly hears and confesses the whole council of God, is not important to me. What is important is that the Church not just hear about the substitutionary blood atonement, the Incarnation, and Virgin birth of our Lord. Either the use of a Church Calendar or the Heidelberg can accomplish this.
Obviously, I do not fully agree with the regulative principle of worship, or I would cease being an Anglican.
I disagree with the understanding of the regulative principle that prohibits the singing/chanting of the Decalogue, and other biblical canticles like the Benedictus [Luke 1:68 - 79], and the chanting/singing of confessional statements like the Apostles Creed, Nicene Creed, Athanasian Creed, and the Te Deum Laudamus.

Curious...on what biblical basis?

 

[yeutter]

The Church historically, in her earliest liturgies, both East, & West has sung/chanted, in addition to the Psalter, the Our Father [Matthew 6:9-13], the Decalogue [Exodus 20:1-17], the Benedictus [Luke 1:68-79], the Magnificat [Luke 1:46-55], Nunc Dimittis [Luke 2:29-32] in her worship service. The reciting of the creeds is in response to heresy, and was one way the Church outwardly attempted to fence the table.
Because I am now living in northern Thailand, where their is no faithful Anglican Church, I worship with comparatively old school Baptists. These Baptists do not include any of those passages in their worship liturgy [although they feel free to sing hymns and Gospel songs that are not even paraphrases of scripture.] Neither do these Baptists observe feast days like Christmas, Circumcision of Our Lord, Epiphany ect. I am acutely aware of how the conservative liturgical Churches differ from those who hold to the regulative principle of worship.

 

[THE W]

At this point we're steering off topic going from the biblical warrant for winter holiday observance to EP discussion. Let's stick to the winter holiday.

 

[yeutter]

The Church historically used a Church Calendar to teach the whole council of God, just as Heidelberg Catechism preaching is currently used by our Dutch & Hungarian friends to a ensure that the whole council of God is being taught in their Churches.

 

[THE W]

The Church historically used a Church Calendar to teach the whole council of God, just as Heidelberg Catechism preaching is currently used by our Dutch & Hungarian friends to a ensure that the whole council of God is being taught in their Churches.

What would this have to do with winter holiday observance?

 

[yeutter]

The Church historically used a Church Calendar to teach the whole council of God, just as Heidelberg Catechism preaching is currently used by our Dutch & Hungarian friends to a ensure that the whole council of God is being taught in their Churches.

What would this have to do with winter holiday observance?

What you call the winter holiday observance is actually a series of holidays beginning with Advent and ending in Epiphany. Advent is a season that offers an opportunity to remember the longing that God's people of the old covenant had for the coming of the Messiah and to be alert for the second coming of our Lord. 25 Dec. Christmas was when the Gospel lessons and Epistles focus on and instruct us concerning the Virgin birth and Incarnation of our Lord. This is followed by St. Stephen's day, 26 Dec. when the Deacon Stephen is held up as the first martyr and emphasis is placed the fact that we have a faith worth dying for. This is followed by Saint John's day, 27 Dec. when we are reminded that God is light and truth and in Him is no darkness at all. The Church is called on to walk in the light of God's truth. On Holy Innocents Day, 28 Dec. we are instructed as to the cosmic nature of Satan's struggle against our Lord. We are reminded of the great slaughter of children by Herod in his vain attempt to stop King Jesus from claiming His kingdom. We are reminded that infants can glorify God by their deaths. 1 January, The feast of the Circumcision of our Lord we are instructed as to Christ's obedience to the Law for our sake. 6 January, The feast of Epiphany instructs us as to the manifestation of Christ to the Gentiles; that the Church is now God's people.

Having said all of this; I think it is reasonable to argue that times have changed. The Bible is now readily available to the laity in the vernacular. This instruction can now be accomplished by systematic catechism preaching.

 

[Tirian]

Having said all of this; I think it is reasonable to argue that times have changed.

Hopefully it's not just the indifference of time passing, but also that the Bride has reformed, and is always reforming.

 

[THE W]

The Church historically used a Church Calendar to teach the whole council of God, just as Heidelberg Catechism preaching is currently used by our Dutch & Hungarian friends to a ensure that the whole council of God is being taught in their Churches.

What would this have to do with winter holiday observance?

What you call the winter holiday observance is actually a series of holidays beginning with Advent and ending in Epiphany. Advent is a season that offers an opportunity to remember the longing that God's people of the old covenant had for the coming of the Messiah and to be alert for the second coming of our Lord. 25 Dec. Christmas was when the Gospel lessons and Epistles focus on and instruct us concerning the Virgin birth and Incarnation of our Lord. This is followed by St. Stephen's day, 26 Dec. when the Deacon Stephen is held up as the first martyr and emphasis is placed the fact that we have a faith worth dying for. This is followed by Saint John's day, 27 Dec. when we are reminded that God is light and truth and in Him is no darkness at all. The Church is called on to walk in the light of God's truth. On Holy Innocents Day, 28 Dec. we are instructed as to the cosmic nature of Satan's struggle against our Lord. We are reminded of the great slaughter of children by Herod in his vain attempt to stop King Jesus from claiming His kingdom. We are reminded that infants can glorify God by their deaths. 1 January, The feast of the Circumcision of our Lord we are instructed as to Christ's obedience to the Law for our sake. 6 January, The feast of Epiphany instructs us as to the manifestation of Christ to the Gentiles; that the Church is now God's people.

Having said all of this; I think it is reasonable to argue that times have changed. The Bible is now readily available to the laity in the vernacular. This instruction can now be accomplished by systematic catechism preaching.

How would you feel about churches preaching on these subjects other times of the year excluding December?

Also, what you are speaking of here is a far cry from the holiday traditions we are referring to with the winter holiday. I am sure you know this though.

 

[yeutter]

The Church historically used a Church Calendar to teach the whole council of God, just as Heidelberg Catechism preaching is currently used by our Dutch & Hungarian friends to a ensure that the whole council of God is being taught in their Churches.

What would this have to do with winter holiday observance?

What you call the winter holiday observance is actually a series of holidays beginning with Advent and ending in Epiphany. Advent is a season that offers an opportunity to remember the longing that God's people of the old covenant had for the coming of the Messiah and to be alert for the second coming of our Lord. 25 Dec. Christmas was when the Gospel lessons and Epistles focus on and instruct us concerning the Virgin birth and Incarnation of our Lord. This is followed by St. Stephen's day, 26 Dec. when the Deacon Stephen is held up as the first martyr and emphasis is placed the fact that we have a faith worth dying for. This is followed by Saint John's day, 27 Dec. when we are reminded that God is light and truth and in Him is no darkness at all. The Church is called on to walk in the light of God's truth. On Holy Innocents Day, 28 Dec. we are instructed as to the cosmic nature of Satan's struggle against our Lord. We are reminded of the great slaughter of children by Herod in his vain attempt to stop King Jesus from claiming His kingdom. We are reminded that infants can glorify God by their deaths. 1 January, The feast of the Circumcision of our Lord we are instructed as to Christ's obedience to the Law for our sake. 6 January, The feast of Epiphany instructs us as to the manifestation of Christ to the Gentiles; that the Church is now God's people.

Having said all of this; I think it is reasonable to argue that times have changed. The Bible is now readily available to the laity in the vernacular. This instruction can now be accomplished by systematic catechism preaching.

How would you feel about churches preaching on these subjects other times of the year excluding December?

Also, what you are speaking of here is a far cry from the holiday traditions we are referring to with the winter holiday. I am sure you know this though.

The Church is not united on when it celebrates Christmas. 25 Dec, 6 Jan & 7 Jan are all days that some part of the Church Catholic currently sets aside to celebrate the Nativity of our Lord.. When the feast of the Nativity, or of the Circumcision, or of the Epiphany are celebrated is not important. What is important is that the truths concerning the Nativity and Incarnation of our Lord are taught. The Holy Days of the Church are tools to this end, as is catechism preaching.
What I am speaking of is how these days are to be ideally celebrated in the liturgical Churches.
In Articles 19 & 20 the Anglican Church in her 39 Articles acknowledges that the Church has erred in the past; not only in manner of living and ceremonies, but also in matters of Faith. Yet the keys of the Kingdom were given to the Church and she claims the power to decree Rites and Ceremonies, and authority in Controversies of Faith: and yet it is not lawful for the Church to ordain anything that is contrary to God's written Word.

 

[THE W]

The Church historically used a Church Calendar to teach the whole council of God, just as Heidelberg Catechism preaching is currently used by our Dutch & Hungarian friends to a ensure that the whole council of God is being taught in their Churches.

What would this have to do with winter holiday observance?

What you call the winter holiday observance is actually a series of holidays beginning with Advent and ending in Epiphany. Advent is a season that offers an opportunity to remember the longing that God's people of the old covenant had for the coming of the Messiah and to be alert for the second coming of our Lord. 25 Dec. Christmas was when the Gospel lessons and Epistles focus on and instruct us concerning the Virgin birth and Incarnation of our Lord. This is followed by St. Stephen's day, 26 Dec. when the Deacon Stephen is held up as the first martyr and emphasis is placed the fact that we have a faith worth dying for. This is followed by Saint John's day, 27 Dec. when we are reminded that God is light and truth and in Him is no darkness at all. The Church is called on to walk in the light of God's truth. On Holy Innocents Day, 28 Dec. we are instructed as to the cosmic nature of Satan's struggle against our Lord. We are reminded of the great slaughter of children by Herod in his vain attempt to stop King Jesus from claiming His kingdom. We are reminded that infants can glorify God by their deaths. 1 January, The feast of the Circumcision of our Lord we are instructed as to Christ's obedience to the Law for our sake. 6 January, The feast of Epiphany instructs us as to the manifestation of Christ to the Gentiles; that the Church is now God's people.

Having said all of this; I think it is reasonable to argue that times have changed. The Bible is now readily available to the laity in the vernacular. This instruction can now be accomplished by systematic catechism preaching.

How would you feel about churches preaching on these subjects other times of the year excluding December?

Also, what you are speaking of here is a far cry from the holiday traditions we are referring to with the winter holiday. I am sure you know this though.

The Church is not united on when it celebrates Christmas. 25 Dec, 6 Jan & 7 Jan are all days that some part of the Church Catholic currently sets aside to celebrate the Nativity of our Lord.. When the feast of the Nativity, or of the Circumcision, or of the Epiphany are celebrated is not important. What is important is that the truths concerning the Nativity and Incarnation of our Lord are taught. The Holy Days of the Church are tools to this end, as is catechism preaching.
What I am speaking of is how these days are to be ideally celebrated in the liturgical Churches.
In Articles 19 & 20 the Anglican Church in her 39 Articles acknowledges that the Church has erred in the past; not only in manner of living and ceremonies, but also in matters of Faith. Yet the keys of the Kingdom were given to the Church and she claims the power to decree Rites and Ceremonies, and authority in Controversies of Faith: and yet it is not lawful for the Church to ordain anything that is contrary to God's written Word.

how would you feel about churches that indeed preach on these subjects throughout the year but do not recognize 12-25, 1-6, or 1-7 as days to be thought of as special in any way?

are you referring to these 3 days as Holy Days equivalent to the 52 Holy Days given to us by the LORD in scripture?