Once again, we are in the luminous season of Advent, which is full of hope and the promise of happiness. Though Christmas still lies ahead, the journey toward it is already alive with excitement. Homes start to shine with string lights, nativity cribs take their place of honour, families prepare festive garments, and kitchens are filled with traditional sweets that bring back memories. In addition to these visible and physical preparations, there is a spiritual itinerary that includes Advent reflections, reading the Bible, quiet self-examination, acts of charity, and the sacrament of Reconciliation. They all make up a range of practices, some of which are outward and aesthetic, and others of which are inward and contemplative.

Yet within this rich plurality, a familiar tension arises. Many voices echo the call to focus only on the “spiritual,” warning against being “lost” in the material trappings of Christmas. The aesthetic is sometimes dismissed as superficial or distracting. But is aesthetics really less important? Or does ignoring it mean missing a deep truth about what it means to be human? Perhaps Christmas itself invites a harmony of body and spirit rather than a competition between them.

What is aesthetics and why is it important?

In its most basic sense, aesthetics concerns with perception, i.e. how beauty gets to us through colour, sound, texture, and movement. It's not just about what "looks good"; it's also a way to get meaning through the senses. The warm light of a candle, the soft sound of carols, or the careful work that goes into making a crib scene all affect how we see the world. Beauty draws people in; beauty makes people want something; beauty gets the heart ready.

Christian tradition has long held that beauty is a way to get to God. Augustine viewed beauty as a reflection of divine order. Aquinas defined beauty (pulchrum) as that which “pleases upon being seen,” characterizing it not as vanity but as harmony and radiance that reflects God's nature. So, decorating our church or home beautifully during Advent and Christmas isn't being selfish; it's showing hope and excitement for Emmanuel, God-with-us. To dismiss aesthetics is to forget that the Incarnation itself is an aesthetic event: the invisible becomes visible, and the intangible becomes touchable. God enters the world of the senses.

Not understanding Epicurus' Happiness

Suspicion of aesthetic pleasure often comes from a misunderstanding of Epicurean philosophy. Epicurus is commonly caricatured as a hedonist promoting indulgence. In reality, he taught the pursuit of simple pleasures, tranquillity, moderation, and inner freedom. For him, joy (eudaimonia) was not excess but balance.

Seen through this lens, the aesthetic elements of Christmas—music, lights, scents, colours—are not obstacles to spirituality. When rightly ordered, they enhance the tranquillity and joy proper to the season. A candlelit crib invites reflection; a softly decorated home can gently nourish the spirit. Epicurus’ true teaching warns against both extremes: uncontrolled festivity and the rejection of all sensory delight. True joy is balanced, reflective, and moderate—much like Advent itself.

The Golden Mean

Aristotle's idea of the mean helps us understand that virtue is in the middle. For Christmas: One extreme is pure materialism, which is when decoration, food, and display take over the spiritual center. The other extreme is aesthetic rejection, which is when beauty, celebration, and festivity are thrown out in the name of purity.

The balanced middle is where the mean comes together. To live Advent and Christmas to the fullest, one ought to decorate with purpose, eat with thanks, sing with joy, dress up, share sweets, pray, think, confess, prepare, and give generously. Beauty does not pose a threat to the spiritual. The aesthetic does not detract from prayer. They make each other deeper by being in harmony.

The Tension Between Lower and Higher Pleasures

Contemporary philosophy frequently differentiates between "lower" (bodily) and "higher" (intellectual or spiritual) pleasures. John Stuart Mill said that pleasures of the mind, virtue, and contemplation are better than pleasures of the senses. Similarly, some with excessive religious zeal may see the physical or sensory parts of life as less important. But Mill never suggests to get rid of physical pleasures. Instead, he warns against allowing them to dominate. They are still a part of a balanced life that is meant to help the whole person grow.

In the context of Christmas, this means that enjoying festive foods, lights, decorations, and music is not wrong. These are not “inferior”; they form one layer of a multifaceted feast. We are embodied beings, and our joy is experienced through the senses as well as through the spirit.

We Are Hylomorphic (Body and Soul)

Aristotle and Aquinas offer a crucial understanding: the human being is hylomorphic, a synthesis of body (hylē) and soul (morphē). We are not souls imprisoned in corporeal forms. Our senses help us understand the world, and that experience has a big effect on our spiritual health.

This truth lies at the heart of Christmas. God becomes man, entering not only human history but also the sensory world of touch, sound, light, and taste. A feast commemorating the Incarnation cannot reasonably disdain materiality or embodied joy.

Thus, decorating a tree, preparing sweets, wrapping gifts, or lighting a lamp is not superficial. It is part of expressing who we are—embodied creatures whose senses echo our inner spiritual joy. If God honours materiality by becoming flesh, then we too can honour it by embracing both the contemplative and the aesthetic dimensions of Christmas.

Towards an Aesthetico-Spiritual Christmas

Advent is a time for us to wait and be amazed. There are two paths that lead to its preparation: the spiritual and the aesthetic. They don't compete; they work together. The Incarnation itself brings together spirit and matter, asking us to accept both. Thus, we honour Christmas best not by choosing between festive beauty and spiritual devotion but by allowing both to speak. In embracing both beauty and devotion, we discover anew that Christmas is God drawing near —not only to our spirits, but to our senses as well.

(Published on Renewal, Vol LXIII, No. 24, December 16-31, 2025)