It is home to one of the most sacred Christian sites in the world. Built by Constantine the Great circa AD , the Church of the Nativity still stands over a cave believed to be the very spot where Jesus was born.
The place of the manger is marked by a pointed silver star, called the star of Bethlehem. The original Church of the Nativity structure was partially destroyed by the Samaritans in A. It is one of the oldest surviving Christian churches in existence today. Share Flipboard Email. Mary Fairchild. The infancy gospel is part of the Matthean Prologue in , In the main section Chapter 1 of Matthew's Gospel recounts Jesus's birth and naming  and the beginning of chapter 2 states that Jesus was born in Bethlehem during the time of Herod the Great.
Magi from the east came to Herod and asked him where they would find the King of the Jews , because they had seen his star. Advised by the chief priests and teachers, Herod sent the Magi to Bethlehem, where they worshiped the child and gave him gifts.
When they had departed, an angel appeared to Joseph in a dream and warned him to take the child and his mother and flee to Egypt , for Herod intended to kill him. In the days when Herod was king of Judea, God sent the angel Gabriel to Nazareth in Galilee to announce to a virgin named Mary , who was betrothed to a man named Joseph, that a child would be born to her and she was to name him Jesus, for he would be the son of God and rule over Israel forever.
When the time of the birth drew near, Caesar Augustus commanded a census of Roman domains, and Joseph took Mary to Bethlehem, the ancient city of David, as he was of the House of David. So it came to pass that Jesus was born in Bethlehem; and since there was nowhere for them to stay in the town, the infant was laid in a manger while angels announced his birth to a group of shepherds who worshipped him as Messiah and Lord.
In accordance with the Jewish law , his parents presented the infant Jesus at the Temple in Jerusalem, where two people in the temple, Simeon and Anna the Prophetess , gave thanks to God who had sent his salvation. Joseph and Mary then returned to Nazareth.
There "the child grew and became strong, and was filled with wisdom, and the grace of God was on him. His mother rebuked him for causing them anxiety, because his family had not known where he was, but he answered that he was in his Father's house. Helmut Koester writes that while Matthew's narrative was formed in a Jewish environment, Luke's was modeled to appeal to the Greco-Roman world. Ruddick, Jr. Luke, writing for a gentile audience, portrays the infant Jesus as a savior for gentiles as well as Jews.
Luke's prelude is much longer, emphasizing the age of the Holy Spirit and the arrival of a savior for all people, both Jew and Gentile. Mainstream scholars interpret Matthew's nativity as depicting Jesus as a new Moses with a genealogy going back to Abraham,   while Ulrich Luz views Matthew's depiction of Jesus at once as the new Moses and the inverse of Moses, and not simply a retelling of the Moses story.
Scholars who interpret Matthew as casting Jesus in the role of being a second Moses argue that, like Moses, the infant Jesus is saved from a murderous tyrant; and he flees the country of his birth until his persecutor is dead and it is safe to return as the savior of his people.
Moses's birth is announced to Pharaoh by Magi; the child is threatened and rescued; the male Israelite children are similarly put to death by an evil king. According to Ulrich Luz, the beginning of the narrative of Matthew is similar to earlier biblical stories, e. Yet in Luz's view, the contours appear, in part, strangely overlapped and inverted: "Egypt, formerly the land of suppression becomes a place of refuge and it is the King of Israel who now takes on the role of Pharaoh.
Instead, the story of Jesus really is a new story: Jesus is at once the new Moses and the inverse of Moses. Scholars have debated whether Matthew and Matthew refer to specific Old Testament passages. Fourth century documents such as the Codex Sinaiticus do not mention the prophet Isaiah in the statement in Matthew : "All this happened to fulfill what the Lord had spoken by the prophet" but some copies of Matthew from the 5th—6th centuries, such as the Codex Bezae , read "Isaiah the prophet".
Brown states that the 3rd century BCE translators of the Septuagint may have understood the Hebrew word "almah" to mean virgin in this context. The statement in Matthew "he will be called a Nazarene" does not mention a specific passage in the Old Testament, and there are multiple scholarly interpretations as to what it may refer to. Menken states that it is a demonym that refers to an "inhabitant of Nazareth". The theological significance of the Nativity of Jesus has been a key element in Christian teachings, from the early Church Fathers to 20th century theologians.
He is the image of the invisible God, the firstborn of all creation. For by him all things were created, in heaven and on earth, visible and invisible. Paul the Apostle viewed the birth of Jesus as an event of cosmic significance which brought forth a "new man" who undid the damage caused by the fall of the first man, Adam. Just as the Johannine view of Jesus as the incarnate Logos proclaims the universal relevance of his birth, the Pauline perspective emphasizes the birth of a new man and a new world in the birth of Jesus.
Unlike Adam, the new man born in Jesus obeys God and ushers in a world of morality and salvation. In the Pauline view, Adam is positioned as the first man and Jesus as the second: Adam, having corrupted himself by his disobedience, also infected humanity and left it with a curse as inheritance. The birth of Jesus, on the other hand, counterbalanced the fall of Adam, bringing forth redemption and repairing the damage done by Adam.
In patristic theology, Paul's contrasting of Jesus as the new man versus Adam provided a framework for discussing the uniqueness of the birth of Jesus and the ensuing events of his life.
The Nativity of Jesus thus began to serve as the starting point for "cosmic Christology" in which the birth, life and Resurrection of Jesus have universal implications. The Nativity and Resurrection of Jesus thus created the author and exemplar of a new humanity. Irenaeus was also one of the early theologians to use the analogy of "second Adam and second Eve".
He suggested the Virgin Mary as the "second Eve" and wrote that the Virgin Mary had "untied the knot of sin bound up by the virgin Eve" and that just as Eve had tempted Adam to disobey God, Mary had set a path of obedience for the second Adam i. Jesus from the Annunciation to Calvary so that Jesus could bring about salvation, undoing the damage of Adam.
In the 4th century, this uniqueness of the circumstances related to the Nativity of Jesus, and their interplay with the mystery of the incarnation, became a central element in both the theology and hymnody of Saint Ephrem the Syrian. For him, the uniqueness of the Nativity of Jesus was supplemented with the sign of the Majesty of the Creator through the ability of a powerful God to enter the world as a small newborn.
The theology persisted into the Protestant Reformation , and second Adam was one of the six modes of atonement discussed by John Calvin. In Barth's theology, in contrast to Adam, Jesus acted as an obedient Son in the fulfilment of the divine will and was therefore free from sin and could hence reveal the righteousness of God the Father and bring about salvation.
The nativity of Jesus impacted the Christological issues about the Person of Christ from the earliest days of Christianity. Luke's Christology centers on the dialectics of the dual natures of the earthly and heavenly manifestations of existence of the Christ, while Matthew's Christology focuses on the mission of Jesus and his role as the savior.
The belief in the divinity of Jesus leads to the question: "was Jesus a man to be born of a woman or was he God born of a woman? Some of the debates involved the title Theotokos God bearer for the Virgin Mary and began to illustrate the impact of Mariology on Christology. Some of these viewpoints were eventually declared as heresies , others led to schisms and the formation of new branches of the Church.
The salvific emphasis of Matthew later impacted the theological issues and the devotions to the Holy Name of Jesus. Beginning with , Matthew shows a clear interest in identifying Jesus as "God with us" and in later developing the Emmanuel characterization of Jesus at key points throughout the rest of his Gospel. A number of ecumenical councils were convened in the 4th and 5th centuries to deal with these issues.
The Council of Ephesus debated hypostasis co-existing natures versus Monophysitism only one nature versus Miaphysitism two natures united as one versus Nestorianism disunion of two natures. In Chalcedon the hypostatic union was decreed, namely that Jesus is both fully divine and fully human, making this part of the creed of orthodox Christianity. In the 5th century, leading Church Father Pope Leo I used the nativity as a key element of his theology. Leo gave 10 sermons on the nativity and 7 have survived.
The one on December 25, , demonstrates his concern to increase the importance of the feast of nativity and along with it emphasize the two natures of Christ in defense of the Christological doctrine of hypostatic union. Thus Leo used the occasion of the Nativity feast to establish boundaries for what could be considered a heresy regarding the birth and nature of Christ. In the 13th century Saint Thomas Aquinas addressed the Christologocal attribution of the nativity: Should it be attributed to the person the Word or only to the assumed human nature of that person.
Aquinas treated nativity in 8 separate articles in Summa Theologica each posing a separate question. This approach also resolved the Mariological problem of Mary receiving the title of Theotokos for under this scenario she is the " Mother of God ". During the Reformation , John Calvin argued that Jesus was not sanctified to be "God manifested as Incarnate" Deus manifestatus in carne only due to his Virgin Birth, but through the action of the Holy Spirit at the instant of his birth.
Thus Calvin argued that Jesus was exempt from original sin because he was sanctified at the moment of birth so that his generation was without blemish; as generation was blemishless before the fall of Adam.
In the Council of Tours of , the Church, with its desire to be universal, "declared the twelve days between Christmas and Epiphany to be one unified festal cycle ", thus giving significance to both the Western and Eastern dates of Christmas.
In the 1st and 2nd centuries, the Lord's Day Sunday was the earliest Christian celebration and included a number of theological themes. In the 2nd century, the Resurrection of Jesus became a separate feast as Easter and in the same century Epiphany began to be celebrated in the Churches of the East on January 6.
The earliest source stating December 25 as the date of birth of Jesus was Hippolytus of Rome — , written very early in the 3rd century, based on the assumption that the conception of Jesus took place at the Spring equinox which he placed on March 25, and then added nine months.
The Chronography of illuminated manuscript compiled in Rome includes an early reference to the celebration of a Nativity feast. In a sermon delivered in Antioch on December 25, c.
In a sermon in , Gregory of Nyssa specifically related the feast of Nativity with that of the martyrdom of Saint Stephen , celebrated a day later. By the feast was also held in Iconium on that day. Pope Leo I established a feast of the "Mystery of Incarnation" in the 5th century, in effect as the first formal feast for the Nativity of Jesus. In the 14th and 15th centuries, the theological importance of the Nativity of Jesus, was coupled with an emphasis on the loving nature of the child Jesus in sermons by figures such as Jean Gerson.
In his sermons Gerson emphasized the loving nature of Jesus at his Nativity, as well as his cosmic plan for the salvation of mankind. All rights reserved. Any ads in this note are by WordPress and not CatholicStrength. Share this: Tweet. Like this: Like Loading One comment Between the objective evidence of the Hebrew Bible and the New Testament, and the subjective verification in our own lives we think there s ample evidence that Jesus was who he claimed to be!
Fill in your details below or click an icon to log in:. The New National Baptist Hymnal TTT-Himnaro Cigneta Yes, Lord! Suggestions or corrections? Request explanation. Ask us or our community about the part of the song that interests you We will try to respond as soon as possible. Keep posting annotations and earn respect from LyricsMode community. Cancel Correct. Why not create an account?
Leave your name in the history! Create an account to credit all your contributions to your name, receive rewards, status updates and get feedback from our community. Create an account. The tradition of December 25 was developed long after the New Testament period. What is known is that biblical and historical details point to an approximate year of birth. Jesus was born in Bethlehem of Judea approximately B.The nativity of Jesus, nativity of Christ, birth of Christ or birth of Jesus is described in the Biblical gospels of Luke and onancribpassrefcu.gestsoulucurfeicompprettherstertemptawars.co two accounts agree that Jesus was born in Bethlehem in Judea, his mother Mary was betrothed to a man named Joseph, who was descended from King David and was not his biological father, and that his birth was caused by divine intervention.