THE CHRISTMAS DATE DILEMMA AND THE CALL FOR ECUMENICAL UNITY

Have you ever considered the perspective of those who celebrate the Holy Nativity/Christmas on January 6 or 7?

For those who observe Christmas on January 6, particularly in the West, it can feel disheartening to see festive decorations, events, and celebrations leading up to December 25 while they patiently await their own celebration. By the time their Holy Nativity arrives, most decorations have already been taken down, and the holiday excitement has faded.

Additionally, many Armenians find themselves unsure whether to extend Christmas greetings and say “Merry Christmas” when, according to the Armenian calendar, Jesus has not yet been born. This seasonal dilemma can be quite confusing. Despite this, I know many Armenian Orthodox families who faithfully celebrate the Holy Nativity on January 6 but still gather with friends and loved ones on December 25 to partake in the broader holiday spirit.

There’s a well-known explanation for why the birth of Jesus is celebrated on December 25 in the West and on January 6 or 7 by other Christian traditions. Allow me to briefly explain.

In the early centuries of Christianity, different communities observed Christ’s birth on various dates. By the 4th century, the Western Church, influenced by Roman traditions, adopted December 25. This date coincided with the pagan festival of Sol Invictus (the Unconquered Sun), symbolizing the triumph of light over darkness. The idea was to replace the pagan celebration with a Christian feast, as our Lord Jesus Christ is seen as the “Light of the World.”

Meanwhile, the Eastern Churches, including the Armenian Orthodox Church, continued to celebrate Christ’s birth on January 6, a date traditionally associated with the Feast of Theophany, commemorating both His birth and baptism. Over time, most Eastern Orthodox Churches shifted their celebration to January 7 due to differences in the Julian and Gregorian calendars.

Several academic explanations and calculations discuss the different dates of Christmas, but there is very little known explanation that was given by an early-medieval scientist and philosopher, Ananiah of Shirag (Shiragatsi). Ananiah of Shirag is considered one of the greatest scholars of medieval Armenia, contributing significantly to fields such as geography, cosmology, and natural sciences. His works include calendars, astronomical charts, and geographical descriptions of Armenia and neighboring regions. Shirakatsi was also known for his logical approach to science and efforts to reconcile scientific knowledge with theological beliefs. His most famous work, Ashkharhatsuyts (World Map), provides valuable insight into early Armenian cosmology and geography.

In his discourse, titled Ee Haydnutyun Dearn [D-yarn] yev Prgtchin Mero (On the Theophany of our Lord and Savior), Anania Shirakatsi presents a compelling calculation based on the Gospels, affirming January 6 as the birth date of Jesus Christ. I found it insightful and thought it would enrich this article to share his explanation. Here’s how he justifies the date:

Zachariah, the high priest and father of St. John the Baptist, received the angelic announcement of his son’s birth during the Feast of Tabernacles or the Day of Atonement, as recorded in the Gospel of Luke (1:5–25). According to biblical tradition, this feast spans twelve days, from Tishri 10 to 22, which corresponds to September 27 through October 9 in the modern calendar. Consequently, Elizabeth’s conception would have occurred around October 9.

If we add six months from October 9, the timing of the Annunciation—the moment the Virgin Mary conceived through the Holy Spirit—falls around April 7. Following this, by adding nine months (approximately 276 days) of Mary’s pregnancy, we arrive at January 6 as the date of Jesus’ birth.

While it is not our intention to assert that January 6 is the definitive date for celebrating Christmas—an argument that could be debated—the various theories surrounding this date are fascinating and worth exploring. What truly matters, however, is the spirit with which we embrace and celebrate the birth of Christ, not the specific day on which it occurs. That said, this remains an important topic for reflection and discussion among Church scholars and leaders, with the aim of reaching a thoughtful resolution. In a fast-paced, ever-evolving world, where Christian spirituality, practices, and traditions risk fading, it is crucial for Church leadership to take proactive steps in adapting and preserving these sacred traditions, making them accessible and relevant to today’s context. Preserving the Christian traditions passed down from our ancestors is indeed a sacred calling, but it is also a reminder that people play a vital role in shaping and evolving these traditions.

This year [2025] marks the 1700th anniversary of the First Council of Nicaea, a pivotal moment in the history of the Universal Church. Numerous conferences, celebratory events, and commemorations have already been planned to honor this significant milestone. However, faithful believers expect more than just observances and celebrations. It is imperative that the Church, in all its denominations and communities, unites and takes meaningful action, demonstrating its prominent role in the lives of the people it serves. Now more than ever, the Church must rise to meet the spiritual and social needs of its faithful. To have a single universal date for Christmas and even for Easter is one of the smallest issues to be considered by the Christian leadership, but it is significantly important for all. The legacy of Nicaea offers many calls to action for the body of Christ in today’s world, urging us to preserve both faith and faithfulness among God’s people. The ecumenical spirit must grow more active and courageous, ensuring that future generations not only celebrate our achievements as Christian leaders but also witness the flourishing of our faith.