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{{cquote|Clement of Alexandria [c. 150 – 215], for instances mentions (and dismisses) proposals that Christ was born on April 19 or May 20 and himself calculated the date as November 17, 3 BC. Other suggested dates included March 28 and April 2, but not December 25. None of these dates were influential, or enjoyed any official recognition.<ref>Hijmans, S.E., ''Sol: The Sun in the Art and Religions of Rome,'' 2009, p. 584.</ref>}}

{{cquote|Clement of Alexandria [c. 150 – 215], for instances mentions (and dismisses) proposals that Christ was born on April 19 or May 20 and himself calculated the date as November 17, 3 BC. Other suggested dates included March 28 and April 2, but not December 25. None of these dates were influential, or enjoyed any official recognition.<ref>Hijmans, S.E., ''Sol: The Sun in the Art and Religions of Rome,'' 2009, p. 584.</ref>}}

The choice of December 25 as the birth date of Jesus was influenced by universal historians. These writers wanted to present history in the form of cycles. According to an ancient Jewish tradition, the equinox is the anniversary of Creation. On the Roman calendar, the equinox was marked on March 25. In 221, Sextus Julius Africanus wrote a universal history that gave March 25 not only as the first day of Creation, but also as the date of incarnation.<ref name=NewCath>"Christmas and its cycle", ''New Catholic Encyclopedia'', 2nd edition, 2002, Catholic University of America Press. vol. 3, pp. 550–557.</ref> This implies that Jesus was born in December, nine months later.<ref>Africanus did not calculate the date of birth himself. (Hijmans, p. 585, footnote 8.)</ref> Solar symbolism was extremely common among Christian writers of the time.<ref>Hijmans notes the "the pervasive use of the sun as metaphor for Christ in early Christian literature, in which he is often referred to as “Sol verus”, “Sol Justitiae”, etc." (Hijmans, p. 584).</ref> It was justified by the identification of Jesus as the "sun of righteousness" mentioned by the prophet Malachi.<ref>"But for you who fear my name, the sun of righteousness shall rise with healing in its wings. You shall go out leaping like calves from the stall." (Malachi 4:2, ESV).</ref> In the Middle Ages, Christians celebrated New Year's Day on March 25.  

According to an ancient Jewish tradition, the equinox is the anniversary of Creation. On the Roman calendar, the equinox was marked on March 25. In 221, Sextus Julius Africanus wrote a universal history that gave March 25 not only as the first day of Creation, but also as the date of incarnation.<ref name=NewCath>"Christmas and its cycle", ''New Catholic Encyclopedia'', 2nd edition, 2002, Catholic University of America Press. vol. 3, pp. 550–557.</ref> This implies that Jesus was born in December, nine months later.<ref>Africanus did not calculate the date of birth himself. (Hijmans, p. 585, footnote 8.)</ref> Solar symbolism was extremely common among Christian writers of the time.<ref>Hijmans notes the "the pervasive use of the sun as metaphor for Christ in early Christian literature, in which he is often referred to as “Sol verus”, “Sol Justitiae”, etc." (Hijmans, p. 584).</ref> It was justified by the identification of Jesus as the "sun of righteousness" mentioned by the prophet Malachi.<ref>"But for you who fear my name, the sun of righteousness shall rise with healing in its wings. You shall go out leaping like calves from the stall." (Malachi 4:2, ESV).</ref> In the Middle Ages, Christians celebrated New Year's Day on March 25.  

Nativity celebration must have arisen sometime after 300 as earlier writers were not aware of it. Irenaeus and Tertullian both give lists of Christian feasts that do not include Christmas. Origen and Arnobius both fault the pagans for celebrating birthdays.<ref>McCracken, George, ''Arnobius of Sicca, the Case Against the Pagans'', Volume 2, p. 83. "Therefore if this is a fact, how can Jupiter be god if it is agreed that god is everlasting, while the other is represented by you to have a birthday, and frightened by the new experience, to have squalled like an infant."</ref>

Nativity celebration must have arisen sometime after 300 as earlier writers were not aware of it. Irenaeus and Tertullian both give lists of Christian feasts that do not include Christmas. Origen and Arnobius both fault the pagans for celebrating birthdays.<ref>McCracken, George, ''Arnobius of Sicca, the Case Against the Pagans'', Volume 2, p. 83. "Therefore if this is a fact, how can Jupiter be god if it is agreed that god is everlasting, while the other is represented by you to have a birthday, and frightened by the new experience, to have squalled like an infant."</ref>