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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>Malachi 4:2.</ref> In the Middle Ages, Christians celebrated New Year's Day on March 25.  

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>Malachi 4:2.</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 give 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>

The Chronography of 354 records that a Christmas celebration took place in Rome in 336.<ref name="Chrono354">The manuscript reads, ''VIII kal. Ian. natus Christus in Betleem Iudeae.'' ("[http://www.tertullian.org/fathers/chronography_of_354_12_depositions_martyrs.htm The Chronography of 354 AD. Part 12: Commemorations of the Martyrs]," ''The Tertullian Project''. 2006.)</ref> The creation of the feast may be a response to the Trinitarian controversy that was raging at the time. It was introduced to the Eastern Roman Empire after the death of Emperor Valens, who favored the [[Arian]] heresy, in 378. Christmas has a unique three-mass liturgy that gives a priest three opportunities to inveigh against heretics. Once Arianism died out, the status of Christmas declined.

The Chronography of 354 records that a Christmas celebration took place in Rome in 336.<ref name="Chrono354">The manuscript reads, ''VIII kal. Ian. natus Christus in Betleem Iudeae.'' ("[http://www.tertullian.org/fathers/chronography_of_354_12_depositions_martyrs.htm The Chronography of 354 AD. Part 12: Commemorations of the Martyrs]," ''The Tertullian Project''. 2006.)</ref> The creation of the feast may be a response to the Trinitarian controversy that was raging at the time. It was introduced to the Eastern Roman Empire after the death of Emperor Valens, who favored the [[Arian]] heresy, in 378. Christmas has a unique three-mass liturgy that gives a priest three opportunities to inveigh against heretics. Once Arianism died out, the status of Christmas declined.