Circumstances and time of Christ’s Birth.

(Luke 2:1-20).

        The most detailed narrative on the circumstances of Christ’s Birth and of those times, is provided by Saint Evangelist Luke. He refers it to the epoch, when Caesar Augustus decreed the registration of all citizens of the Roman Empire, ie. the Roman Emperor Octavius, who received from the Roman Senate, the title “Augustus” — “honourable.” Unfortunately, the exact date of this census was not preserved. However, the time of Octavius Augustus’s rule and his personality is well known in history, giving us an opportunity to approximate the year of Christ’s Birth. With the aid of other facts, which we shall mention later, it is possible to determine this with a degree of accuracy — within a few years. A Roman monk Dionysius, named “the Small” introduced the accepted method of calculating the years “after Christ.” As the basis of his calculations, Dionysius estimated that the Lord Jesus Christ was born in the 754^th year from the establishment of the Roman Empire. However, further and more thorough calculations proved his computations flawed: the year he nominated was at least 5 years later than the actual date. Nevertheless, from the 10^th century, the application of this Dionysian period of time (which was originally intended for church use only), was wide-spread among Christian countries and accepted by civil authorities, even though it was acknowledged as being flawed by all chronologists. The actual date of Christ’s Birth can be determined accurately on the following basis of facts found in the Gospel:

        The time of Herod the Great’s reign. From Mat. 2:1-18 and Luke 1:5, it is absolutely clear that Christ was born when Herod was in power. He ruled from the 714^th year of the establishment of the Roman Empire and died in 750, 8 days before Passover (Pascha) and soon after the lunar eclipse. According to the astronomers’ calculations, the eclipse occurred on the night of the 13^th or 14^th of March, while the Jewish Pascha fell on the 12^th of April in that year. Consequently, Herod died at the beginning of April in 750^th year of the establishment of Rome — at least 4 years earlier than that established by Dionysius.

        Census, mentioned by Luke 2:3, instigated by Augustus’ decree in the 746^th year from Rome’s establishment. The census commenced in Judea during Herod’s reign, was suspended as a consequence of his death, and continued when Quirinius was governing Syria. This is mentioned in Luke’s Gospel 2:2. As a result of the census, there was a public uprising in Palestine. By Herod’s directive, the instigator — FEVDA — was burned at the stake on the 12^th of March, in the 750^th year of Rome’s establishment. Consequently, the census commenced some time a little earlier.

        According to St.Luke’s witness (3:1), St.John the Baptist commenced his ministry in the fifteenth year of Caesar Tiberius’ rule, and “Jesus Himself began His ministry at about thirty years of age” (Luke 3:23). Two years before his death in January 765, Augustus accepted Tiberius as a co-ruler. Therefore, the 15th year of Tiberius’ reign would have commenced in January 779. As a result of St.Luke's statement that the age of Lord Jesus was 30, then it follows that He was born in 749.

        Astronomical calculations show, that Christ’s death on the cross could only have occurred in the year 783, (according to the data in the Gospel, this transpired in the year when the Jewish Pascha fell on a Friday evening). And as the Lord’s age was advancing toward 34 years, He therefore must have been born in the 749^th year from the establishment of Rome.

        Hence, all the above facts unanimously witness with all probability that the year of Christ’s Birth was in the 749^th year from Rome’s establishment.

        Due to lack of facts in the four Gospels, it is impossible to determine the day upon which Christ was born. Initially, the Eastern Church celebrated it on the same day as Theophany, under the general title of “Epiphany” — “God came into the world” — 6^th of January. The Western Church — from centuries ago — celebrates Nativity on the 25^th of December. From the end of the 4^th century, the Eastern Church too began to celebrate this event on the 25^th of December. This date was selected according to the following understanding.

        There is a hypothesis, that Zacharias was serving as the High priest when the Angel appeared to him behind the curtain within the Holiest of the Holy. This is where the High priest was allowed to enter once a year — on the day of purification. This day falls on the 23^rd of September — which began to be regarded as the day when the Forerunner was conceived. Six months later, the Annunciation to the Virgin Mary took place (which was celebrated on the 25^th of March) and after 9 months ie. on the 25^th of December, Lord Jesus Christ was born. However, there is nothing to confirm the fact that Zacharias was the High priest. Consequently, a more plausible explanation is more likely a symbolic one. The ancients considered that as a second Adam, Christ was conceived by Blessed Virgin during the Spring equinox — 25^th of March — and according to ancient tradition, the same day Adam was created. Christ-light, the sun of truth, appeared to the world after 9 months during the turning of the sun, when the day begins to lengthen and the night — shortens. Corresponding to this, John the Baptist’s conception (who was 6 months older than Christ) was to be celebrated on the 23^rd of September, during the solar equinox, while the day of his birth — on the 24^th of June, when the sun was turning and the days were getting shorter. As Saint Athanasius cited John the Baptist’s words in John 3:30:“He must increase, but I must decrease.”

        Some people are confused by Evangelist Luke’s observation that the census conducted at the time of Christ’s Birth, “This census first took place while Quirinius was governing Syria.” Whereas, according to historical facts, Quirinius was governor of Syria some 10 years after Christ’s Birth. The quickest way to resolve this misunderstanding is through the following: during the translation from the Greek text (and there is strong support for this), instead of the word “this” census, the word “same” census should have been applied. Augustus issued the decree for the census before the Birth of Christ. However, because of the public’s unrest and the death of Herod, it was delayed and completed only some 10years later, during Quirinius’ governorship. There is further data, showing that Quirinius served twice as governor of Syria, and the census, begun during his first tenure, was completed only during his second term in office. That’s why the Evangelist calls the census — commenced during the Birth of Christ — as the “first.”

        Every person had to be registered “in his own city.” Roman politics always acceded to the customs of the conquered, so as the Jewish customs demanded that the census be conducted according to race, descent and tribes, everybody was obliged to turn up for registration in that city, where the head of his tribe once lived. As Joseph was David’s descendant, he had to go to Bethlehem — David’s city of birth. God’s wonderful providence can be seen in this: in accordance with the ancient prophesy from Micah 5:2, the Messiah was required to be born in this city. According to Roman law covering conquered nations, not only men but also equally women were subject to this census. Consequently, there is nothing amazing in that the Blessed Virgin Mary, albeit in Her condition, accompanied the guardian of Her virginity — “starets” Joseph — and undoubtedly being aware of Micah’s prophecy, could not but recognise God’s providence in the census that directed Her toward Bethlehem.

        “And She brought forth Her firstborn Son, and wrapped Him in swaddling cloths, and laid Him in the manger, because there was no room for them in the inn.” The Evangelist emphasises the fact that Blessed Virgin Mary Herself diapered Her newborn Infant: meaning that the birth was completely painless. Again, Her Son is called “firstborn” not because the Blessed Virgin had other children after Him: according to the law of Moses, every first male child born was called firstborn, even though he was the only child in the family. Because of the multitude of travellers that had arrived earlier, but more so because of their poverty, the Holy Family were forced to settle in one of the many caves that were abundant throughout Palestine. These caves were used to shelter stock during inclement weather. It was here that the Divine Messiah was born. Instead of being placed in a child’s cradle, He was laid in a manger and thereby, from His Own Birth, accepting the cross of abasement and suffering for the redemption of humanity. And by His Own Birth, giving us a lesson in humility — that highest virtue, which He later taught His followers continually. According to ancient tradition, during the Saviour’s birth, near His crib stood an ox and an ass, as though signifying that “The ox knoweth his owner, and the ass his master’s crib” (Isaiah 1:3).

        However, not only humiliation accompanied Him at birth and throughout His earthly life, but also reflections of His Divine glory. God’s Angel, illuminated with Divine glory, appeared to the shepherds — who may have been the owners of the cave and were sleeping in the field due to the prevailing good weather — and announced to them “great joy” of the birth of the Saviour in the city of David, “Who is Christ the Lord.” It is important to note here the words of the Angel “great joy….to all people” ie. the Messiah did not come to earth for the Jews only, but for the whole human race. With this, the Angel gave a “sign,” ie. an indication as to how they will recognise Him: “You will find a Babe wrapped in swadling cloths, lying in the manger.” And as though in corroboration of the veracity of the Angel’s words, there appeared “a multitude of the Heavenly host,” a whole mass of Angels praising the astonishing glory of the Newborn God-Infant — Messiah: “Glory to God in the highest, And on earth peace, goodwill toward men!” The Angels are praising God for sending the Messiah to earth; they are acclaiming the peace that will settle in people’s souls, who have accepted the Saviour; they are happy for the people to whom God’s grace had returned. The higher powers, the sinless eternal spirits, continually praise their Creator and Lord in the heavens. They especially praise Him for the extraordinary manifestation of His Divine clemency, which in fact is an expansion of His domain. The peace that was brought to earth by the incarnate Son of God, cannot be confused with the ordinary human tranquillity and well being. This is a peace of conscience in the soul of the human-sinner, who had been redeemed by Christ the Saviour. It is a peace of conscience, reconciliation with God, with people and with yourself. And as much as this is God’s peace that surpasses all understanding (Philip. 4:7) and settles in the souls of humans that have accepted Christ, so does the inner peace become the heritage in human life. Redemption revealed the total greatness of God’s benevolence, His love toward humanity. Therefore, the purpose for the Angels’ praises is in the following: worthy are the praises to God by the Heavenly Spirits, as peace and salvation has settled on earth, because humanity has become deserving of a particular Divine blessing. The shepherds — who were evidently pious — immediately hurried to the location indicated by the Angel, and became worthy of the honour of being the first to worship Christ-Infant. Wherever they went, they proclaimed the news about the appearance of the Angel and the Heavenly announcement, much to the amazement of their listeners. Blessed Virgin Mary, filled with feelings of profound humility, memorised all that was happening, “kept all these things and pondered them in her heart.”