Introduction: Understanding the Graphic
The graphic you shared beautifully illustrates a longstanding Christian tradition for calculating the date of Jesus Christ's birth. It depicts a timeline connecting key scriptural events from the Gospel of Luke:
- The Annunciation to Zechariah (Elizabeth's conception of John the Baptist) on Tishri 15 (around September 25 in the modern calendar), linked to Luke 1:13.
- Six months later, the Annunciation to Mary (conception of Jesus) on March 25, per Luke 1:26.
- Nine months after that, the birth of Jesus on December 25, citing Luke 2:7.
This calculation rests on early Christian interpretations of Luke's Gospel, combined with theological ideas about symmetry in sacred history. The graphic emphasizes that John the Baptist was six months older than Jesus, as stated in Luke 1:36.
Far from being a modern invention or pagan borrowing, this timeline reflects reasoning found in early Church writings. December 25 emerged not from Roman festivals but from sincere efforts by second- and third-century Christians to align Jesus' life with biblical chronology and symbolic theology.
This blog post explores how early Christians arrived at December 25, what Church Fathers said about it, and why common claims of pagan origins—links to Sol Invictus, Mithras, Saturnalia, or borrowed myths—do not hold up to historical scrutiny.
The Biblical and Theological Basis for December 25
The Bible does not specify Jesus' birth date. Luke mentions shepherds in fields (Luke 2:8), suggesting spring or fall rather than winter, but provides no exact day. Early Christians focused more on Easter than the Nativity.
By the third century, interest grew in calculating the date. Two main ideas drove this:
1. The "Integral Age" or "Perfect Life" Theory: Jewish tradition held that great prophets lived whole years and died on their conception or birth anniversary. Christians applied this to Jesus, making his conception and death coincide.
2. Linking Conception to Passion: Many believed Jesus was conceived on the same date as his crucifixion—often March 25 in the Western calendar (near Passover).
Adding nine months yielded December 25.
Key Early Evidence
- Hippolytus of Rome (c. 170–235 AD): In his Commentary on Daniel (c. 204 AD), Hippolytus states Jesus was born on December 25. A statue base from his time also records this. His calculations tied creation, incarnation, and passion symbolically.
- Sextus Julius Africanus (c. 221 AD): Linked conception to the spring equinox (March 25), implying birth on December 25.
- Chronography of 354: This Roman calendar lists "Natus Christus in Betleem Judeae" on December 25, reflecting practice by 336 AD.
These predate Emperor Aurelian's 274 AD Sol Invictus festival.
The Role of Luke's Timeline
Luke 1 ties events together:
- Zechariah serves in the temple (linked by some to Yom Kippur, Tishri 10).
- Elizabeth conceives soon after.
- Six months later, Mary is visited (Luke 1:26, 36).
Variations in Passover dates led to different birth dates: March 25 conception → December 25 birth (West); April 6 → January 6 (some East, still used by Armenians).
John Chrysostom (c. 386 AD) defended December 25 using census records and priestly courses.
Augustine of Hippo (early 5th century) accepted December 25, using it symbolically in On the Trinity.
The graphic's timeline aligns with this tradition: Elizabeth's annunciation in fall, Mary's in spring, Jesus' birth in winter.
What the Church Fathers Said
Early Fathers show growing consensus:
- Clement of Alexandria (c. 200 AD): Discussed dates but not December 25 specifically.
- Hippolytus: Earliest explicit December 25 reference.
- Gregory of Nazianzus and John Chrysostom (late 4th century): Preached on December 25 as established.
- Augustine and Ambrose: Saw it as providential, with Christ as the "true sun" overcoming darkness.
No Father claims the date was chosen to replace pagan festivals. They present it as historical or theological truth.
Refuting the Pagan Origins Myths
The "pagan Christmas" claim arose in the 17th–19th centuries but lacks ancient support. Here's a breakdown:
1. Sol Invictus
Emperor Aurelian established this in 274 AD. Evidence for December 25 is late (post-336 AD calendar). Scholars like Steven Hijmans argue no major pre-Christian Sol festival existed on that date; Aurelian may have responded to growing Christian observance.
Christians predated it (Hippolytus, 204 AD). Fathers like Ambrose called Christ the "true sun"—reclaiming symbolism, not borrowing.
2. Mithras
No ancient source says Mithras was born December 25. Mithras emerged from rock (not virgin birth), with no birthday festival recorded. Claims stem from 19th-century speculation, debunked by experts like Roger Beck.
3. Saturnalia
This ran December 17–23, never December 25. Feasting and gifts occurred, but no direct link. Early Christians criticized pagan excess, not imitation.
4. Dionysus/Bacchus or Other Gods
No evidence for December 25 births. Parallels (virgin birth, resurrection) are exaggerated or false.
5. Borrowed Myth or Syncretism
Early Christians rejected paganism fiercely. Origen mocked birthday celebrations as pagan. The date arose from internal calculation, not accommodation.
The first pagan-link claim appears in a 12th-century marginal note—centuries after establishment.
6. Dionysius Exiguus
This 6th-century monk created the AD system but assumed an existing December 25 date; he did not invent it.
Scholarly consensus (e.g., Thomas Talley, Andrew McGowan): December 25 originated from Christian theology, predating or influencing any pagan use.
Why Does the Myth Persist?
Anti-Christian propaganda (e.g., Emperor Julian) and modern comparative religion overstated parallels. It fits narratives of Christianity as derivative, ignoring evidence.
Christmas celebrates the Incarnation—God becoming man (John 1:14). The date, though traditional, points to this truth.
Conclusion: A Christian Feast Rooted in Scripture and Tradition
The graphic captures authentic early Christian reasoning: biblical timeline from Luke, theological symmetry, and belief in Jesus as light in darkness.
December 25 is not pagan; it reflects faithful attempts to honor Christ's birth. As we celebrate, focus on the miracle: "The Word became flesh and dwelt among us."
Merry Christmas!
References and Sources
- Biblical Archaeology Society: "How December 25 Became Christmas" by Andrew McGowan.
- T.C. Schmidt, "Calculating December 25 as the Birth of Jesus in Hippolytus’ Canon and Chronicon," Vigiliae Christianae 69.5 (2015).
- Steven Hijmans, "Sol Invictus, the Winter Solstice, and the Origins of Christmas," Mouseion (2003).
- Thomas J. Talley, The Origins of the Liturgical Year (1986).
- William Tighe, "Calculating Christmas," Touchstone Magazine (2003).
- Catholic Encyclopedia (New Advent): Entries on "Christmas" and "Chronology of Christ."
- Hippolytus of Rome, Commentary on Daniel (trans. T.C. Schmidt).
- Augustine, On the Trinity and sermons.
- John Chrysostom, Homilies on the Nativity.
For primary texts: Early Church Fathers collections (e.g., Ante-Nicene Fathers series).
