Is December the 25th the birth date of Jesus?
On December 25, Christians around the world will celebrate Jesus’ birth. But just how did the Christmas festival originate and how did December 25 come to be associated with Jesus’ birthday?
The Bible offers few clues and extrabiblical evidence from the first and second century is equally sparse. There is no mention of birth celebrations in the writings of early Christian writers. Easter was certainly a distinctively Christian feast by the mid-second century AD.
In about 200 AD a Christian teacher in Egypt makes reference to the date Jesus was born. According to Clement of Alexandria, several different days had been proposed by various Christian groups. Clement doesn’t mention December 25 at all. Clement writes: “There are those who have determined not only the year of our Lord’s birth, but also the day; and they say that it took place in the 28th year of Augustus, and in the 25th day of [the Egyptian month] Pachon [May 20 in our calendar] … And treating of His Passion, with very great accuracy, some say that it took place in the 16th year of Tiberius, on the 25th of Phamenoth [March 21]; and others on the 25th of Pharmuthi [April 21] and others say that on the 19th of Pharmuthi [April 15] the Savior suffered. Further, others say that He was born on the 24th or 25th of Pharmuthi [April 20 or 21].”
By the fourth century, we find references to two dates that were widely recognized—and now also celebrated—as Jesus’ birthday: December 25 in the western Roman Empire and January 6 in the East. The modern Armenian church continues to celebrate Christmas on January 6; for most Christians, however, December 25 would prevail, while January 6 eventually came to be known as the Feast of the Epiphany, commemorating the arrival of the magi in Bethlehem. The period between became the holiday season later known as the 12 days of Christmas.
The earliest mention of December 25 as Jesus’ birthday comes from a mid-fourth-century Roman almanac that lists the death dates of Christian bishops and martyrs. The first date listed, December 25, is marked: natus Christus in Betleem Judeae: “Christ was born in Bethlehem of Judea.” In about 400 AD, Augustine of Hippo mentions a local dissident Christian group, the Donatists, who apparently kept Christmas festivals on December 25, but refused to celebrate the Epiphany on January 6, regarding it as an innovation. So, almost 300 years after Jesus was born, we find people observing his birth in mid-winter. But how had they settled on the dates December 25 and January 6?
There are two theories today: The extremely popular pagan assimulation, the other less often heard outside scholarly circles (though far more ancient).
The most popular theory about the origins of the Christmas date(s) is that it was borrowed from pagan celebrations. The Romans had their mid-winter Saturnalia festival in late December; barbarian peoples of northern and western Europe kept holidays at similar times. In 274 AD., the Roman emperor Aurelian established a feast of the birth of Sol Invictus (the Unconquered Sun), on December 25. According to this theory, early Christians deliberately chose these dates to encourage the spread of Christmas and Christianity throughout the Roman world.
This theory of Christmas’s origins has problems. It is not found in any ancient Christian writings, Christian authors of the time do note a connection between the solstice and Jesus’ birth: The church father Ambrose (c. 339–397), described Christ as the true sun, who outshone the fallen gods of the old order. But early Christian writers never hint at any calendar engineering; they don’t think the date was chosen by the church. They see the coincidence as proof that God had selected Jesus over the false pagan gods.
It’s not until the 12th century that we find the first suggestion that Jesus’ birth celebration was deliberately set at the time of pagan festivals. A marginal note in a manuscript of the writings of the Syriac biblical commentator Dionysius bar-Salibi states that in ancient times the Christmas holiday was actually shifted from January 6 to December 25 so that it fell on the same date as the pagan Sol Invictus holiday. In the 18th and 19th centuries, Bible scholars claimed that because the early Christians didn’t know when Jesus was born, they simply assimilated the pagan solstice festival for their own purposes, claiming it as the time of the Messiah’s birth.
There are problems with this theory. Most significantly, the first mention of a date for Christmas (c. 200) and the earliest celebrations that we know about (c. 250–300) come in a period when Christians were not borrowing heavily from pagan traditions.
In the first few centuries AD, the persecuted Christian church was greatly concerned with distancing itself from the larger, public pagan religious observances, such as sacrifices, games and holidays. This was still true as late as the persecutions of the Christians conducted by the Roman emperor Diocletian between 303 and 312 AD.
From the mid-fourth century, we find Christians deliberately adapting and Christianizing pagan festivals. A famous proponent of this practice was Pope Gregory the Great, who, in a letter written in 601 C.E. to a Christian missionary in Britain, recommended that local pagan temples not be destroyed but be converted into churches, and that pagan festivals be celebrated as feasts of Christian martyrs. At this late point, Christmas may well have acquired some pagan trappings. But we don’t have evidence of Christians adopting pagan festivals in the third century, at which point dates for Christmas were established. It therefore seems unlikely that the date was simply selected to correspond with pagan solar festivals.
The December 25 feast seems to have existed before 312—before Constantine and his conversion, at least. The Donatist Christians in North Africa seem to have known it from before that time. In the mid- to late fourth century, church leaders in the eastern Empire concerned themselves not with introducing a celebration of Jesus’ birthday, but with the addition of the December date to their traditional celebration on January 6.
There is another way to account for the origins of Christmas on December 25: The key to dating Jesus’ birth may lie in the dating of Jesus’ death at Passover.
Jesus’ conception carried with it the promise of salvation through his death. The early church celebrated Jesus’ conception and death on the same calendar day: March 25, exactly nine months before December 25.
Around 200 C.E. Tertullian of Carthage reported the calculation that the 14th of Nisan (the day of the crucifixion according to the Gospel of John) in the year Jesus died was equivalent to March 25 in the Roman (solar) calendar. March 25 is, nine months before December 25; it was later recognized as the Feast of the Annunciation—the commemoration of Jesus’ conception. Thus, Jesus was believed to have been conceived and crucified on the same day of the year. Exactly nine months later, Jesus was born, on December 25.
This idea appears in an anonymous Christian treatise titled On Solstices and Equinoxes, which appears to come from fourth-century North Africa. The treatise states: “Therefore our Lord was conceived on the eighth of the kalends of April in the month of March [March 25], which is the day of the passion of the Lord and of his conception. For on that day he was conceived on the same he suffered.”11 Based on this, the treatise dates Jesus’ birth to the winter solstice.
Augustine, too, was familiar with this association. In On the Trinity (c. 399–419) he writes: “For he [Jesus] is believed to have been conceived on the 25th of March, upon which day also he suffered; so the womb of the Virgin, in which he was conceived, where no one of mortals was begotten, corresponds to the new grave in which he was buried, wherein was never man laid, neither before him nor since. But he was born, according to tradition, upon December the 25th.
In the East, too, the dates of Jesus’ conception and death were linked. But instead of working from the 14th of Nisan in the Hebrew calendar, the easterners used the 14th of the first spring month (Artemisios) in their local Greek calendar—April 6 to us. April 6 is, of course, exactly nine months before January 6—the eastern date for Christmas. In the East, too, we have evidence that April was associated with Jesus’ conception and crucifixion. Bishop Epiphanius of Salamis writes that on April 6, “The lamb was shut up in the spotless womb of the holy virgin, he who took away and takes away in perpetual sacrifice the sins of the world.”
We have Christians in two parts of the world calculating Jesus’ birth on the basis that his death and conception took place on the same day (March 25 or April 6) and coming up with two close but different results (December 25 and January 6).
The notion that creation and redemption should occur at the same time of year is also reflected in ancient Jewish tradition, recorded in the Talmud. The Babylonian Talmud preserves a dispute between two early-second-century C.E. rabbis who share this view, but disagree on the date: Rabbi Eliezer states: “In Nisan the world was created; in Nisan the Patriarchs were born; on Passover Isaac was born … and in Nisan they [our ancestors] will be redeemed in time to come.” (The other rabbi, Joshua, dates these same events to the following month, Tishri.) Thus, the dates of Christmas and Epiphany may well have resulted from Christian theological reflection on such chronologies: Jesus would have been conceived on the same date he died, and born nine months later.
How did December 25 become Christmas? We can’t be entirely sure. Elements of the festival that developed from the fourth century until modern times may well derive from pagan traditions. Yet the actual date might derive more from Judaism—from Jesus’ death at Passover, and from the rabbinic notion that great things might be expected, at the same time of the year—than from paganism.