December 18th, 2025
By the second half of the fourth century, December 25th was widely acknowledged as the consensus date of Jesus’ birth. Nisan 14, the date of Jesus’ crucifixion, was also believed to be the date of Jesus’ conception. Nisan 14 on the Jewish calendar translated to March 25th on the Julian calendar. December 25th was exactly nine months later. Augustine of Hippo (354-430), in On the Trinity, wrote, “He is believed to have been conceived on the 25th of March, upon which day also He suffered . . . but He was born, according to tradition, upon December the 25th.”
But while Augustine was restless and waiting to be reformed in the western half of the empire (see his Confessions), three important theologians were emerging in the east. Basil the Great (330-379), his brother Gregory of Nyssa (332-395), and Gregory of Nazianzus (329-389) are known as the Cappadocian fathers or the Three Cappadocians. These men carried on the work of Athanasius and others who had stood firm against the Arian heresy.
The Cappadocians' collective contribution to the doctrine of the Trinity has not been surpassed by any successive generation. Not only did they keep Arianism and other similar heresies from watering down the doctrine of Christ’s divinity, but they fought against the teachings of Apollinaris (310-390), who taught that Jesus was not fully human. They argued that Jesus must be human in every respect so that He could redeem the fallen race. As Gregory of Nazianzus put it, “What has not been assumed cannot be restored.”[1]
As they studied the Scriptures and refuted heresy, the Cappadocians laid the groundwork for the orthodox understanding of the deity of Jesus Christ. Though they did not live long enough to attend the Council of Chalcedon in 451, the Cappadocians’ work bore fruit in the verbiage,
On Christmas, the Cappadocians surely had something to celebrate – Someone to celebrate. Jesus had been born into this world as the God-Man, uniquely prepared to bring heaven and earth together once again.
And as 4th century Christians, they did celebrate.
Near Christmas in 380 A.D., Gregory of Nazianzus preached a message in Constantinople entitled On the Theophany. He began,
To Gregory, Christmas was a worthwhile festival. It signified the “Coming of God to Man…that we might go back to God.” It is essential for our regeneration, conversion, and adoption, and from the Incarnation, grace abounds that is greater than our sin. So Gregory exhorted his hearers, “Therefore let us keep the Feast, not after the manner of a heathen festival, but after a godly sort; not after the way of the world, but in a fashion above the world; not as our own but as belonging to Him Who is ours, or rather as our Master’s.”[4]
Perhaps in his day, some gave little attention to Christmas and the Incarnation. Toward the end of his oration, Gregory addressed them:
Gregory’s beautiful oratory is fitting for this glorious event – the birth of the Christ-child. Let us – now over 1,600 years later – also “keep the Feast” in a way that brings glory and honor to the God-Man.
[1] Quoted in Shelley, Bruce L., Church History in Plain Language, 5th Ed., 142.
[2] The Chalcedonian Creed – The Westminster Standard
[3] Gregory of Nazianzus on the Nativity of Christ
[4] Ibid.
[5] Ibid.
But while Augustine was restless and waiting to be reformed in the western half of the empire (see his Confessions), three important theologians were emerging in the east. Basil the Great (330-379), his brother Gregory of Nyssa (332-395), and Gregory of Nazianzus (329-389) are known as the Cappadocian fathers or the Three Cappadocians. These men carried on the work of Athanasius and others who had stood firm against the Arian heresy.
The Cappadocians' collective contribution to the doctrine of the Trinity has not been surpassed by any successive generation. Not only did they keep Arianism and other similar heresies from watering down the doctrine of Christ’s divinity, but they fought against the teachings of Apollinaris (310-390), who taught that Jesus was not fully human. They argued that Jesus must be human in every respect so that He could redeem the fallen race. As Gregory of Nazianzus put it, “What has not been assumed cannot be restored.”[1]
As they studied the Scriptures and refuted heresy, the Cappadocians laid the groundwork for the orthodox understanding of the deity of Jesus Christ. Though they did not live long enough to attend the Council of Chalcedon in 451, the Cappadocians’ work bore fruit in the verbiage,
“…one and the same Christ, Son, Lord, Only-begotten, recognized in two natures, without confusion, without change, without division, without separation; the distinction of natures being in no way annulled by the union, but rather the characteristics of each nature being preserved and coming together to form one person and subsistence, not as parted or separated into two persons, but one and the same Son and Only-begotten God the Word, Lord Jesus Christ…”[2]
On Christmas, the Cappadocians surely had something to celebrate – Someone to celebrate. Jesus had been born into this world as the God-Man, uniquely prepared to bring heaven and earth together once again.
And as 4th century Christians, they did celebrate.
Near Christmas in 380 A.D., Gregory of Nazianzus preached a message in Constantinople entitled On the Theophany. He began,
“Christ is born, glorify ye Him. Christ from heaven, go ye out to meet Him. Christ on earth; be ye exalted. Sing unto the Lord all the whole earth; and that I may join both in one word, Let the heavens rejoice, and let the earth be glad, for Him Who is of heaven and then of earth. Christ in the flesh, rejoice with trembling and with joy; with trembling because of your sins, with joy because of your hope.”[3]
To Gregory, Christmas was a worthwhile festival. It signified the “Coming of God to Man…that we might go back to God.” It is essential for our regeneration, conversion, and adoption, and from the Incarnation, grace abounds that is greater than our sin. So Gregory exhorted his hearers, “Therefore let us keep the Feast, not after the manner of a heathen festival, but after a godly sort; not after the way of the world, but in a fashion above the world; not as our own but as belonging to Him Who is ours, or rather as our Master’s.”[4]
Perhaps in his day, some gave little attention to Christmas and the Incarnation. Toward the end of his oration, Gregory addressed them:
Now then I pray you accept His Conception, and leap before Him; if not like John from the womb… Revere the enrolment on account of which thou wast written in heaven, and adore the Birth by which thou wast loosed from the chains of thy birth, and honour little Bethlehem, which hath led thee back to Paradise; and worship the manger through which thou, being without sense, wast fed by the Word…If thou art one of those who are as yet unclean and uneatable and unfit for sacrifice, and of the gentile portion, run with the Star, and bear thy Gifts with the Magi, gold and frankincense and myrrh, as to a King, and to God, and to One Who is dead for thee. With Shepherds glorify Him; with Angels join in chorus; with Archangels sing hymns. Let this Festival be common to the powers in heaven and to the powers upon earth. For I am persuaded that the Heavenly Hosts join in our exultation and keep high Festival with us today…”[5]
Gregory’s beautiful oratory is fitting for this glorious event – the birth of the Christ-child. Let us – now over 1,600 years later – also “keep the Feast” in a way that brings glory and honor to the God-Man.
[1] Quoted in Shelley, Bruce L., Church History in Plain Language, 5th Ed., 142.
[2] The Chalcedonian Creed – The Westminster Standard
[3] Gregory of Nazianzus on the Nativity of Christ
[4] Ibid.
[5] Ibid.
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