The feast of the Nativity of Christ is kept by the Coptic Church on 29 Koiahk. The obligation to observe this feast was stipulated in the Apostolic Constitutions 5.13: "Brethren, observe the festival days; and first of all the birthday which you are to celebrate," where it is described as a public holiday to all, including slaves and servants: "Let them rest on the festival of His birth, because on it the unexpected favour was granted to men, that Jesus Christ, the Logos of God, should be born of the Virgin Mary, for the salvation of the world." Many references to the feast of the Nativity occur in the writings of various fathers.
Origen (c. 185-254) speaks of the cave at Bethlehem where He was born: "This sight is greatly talked of in surrounding places, even among the enemies of the faith" (Against Celsus 1.51). He also refers to the festivals kept in commemoration of the Nativity, Epiphany, the Resurrection, and Pentecost (Against Celsus 8.22)
During the first three centuries of the Christian era it seems that the celebration of Christ's Nativity and Theophany took place on one and the same day, January 6. Thereafter, from the fourth century onward, the two occasions have been celebrated separately in all churches of Christendom except the Armenian. There is no indication in any of the Gospels as to the exact day of the week or time of year on which Christ was born, and, therefore, the time could not be determined with any accuracy. Referring to the lack of agreement on the subject, St. Clement of Alexandria (c. 150-215) states: "There are those who have determined not only the year of our Lord's birth, but also the day; and they say that it took place in the twenty-eighth year of Augustus, on the twenty-fifth day of Pashons... Further, others say that he was born on the twenty-fourth or twenty-fifth of Parmoute" (Stromata 21). The Constitutions of the Holy Apostles, however, strike a note of certainty: "Brethren, observe the festival days; and first of all the birthday which you are to celebrate on the twenty-fifth of the ninth month." The month here is referring to the ninth month of the Hebrew calendar.
Referenced to the late Archbishop Basilios
Spiritual Application
“The people who sat in darkness have seen a great Light, and upon those who sat in the region and shadow of death, Light has dawned”
Matthew 4:16
During this season, the church celebrates the arrival of the Messiah that the prophets spoke about and all of mankind has been waiting for. This event marks where the Coptic year starts to follow and live the stages of the life of Christ, from His birth to His ascension. There is a prolonged period from the start of the Coptic calendar to the start of this period, as there was a long period of waiting for and anticipating the promised Messiah to arrive.
The church prepares for such a mystical event of receiving the Word Himself in the flesh with 43 days of fasting and with an entire month (Koiahk) of extended praises in a special tune.Through the sin of Adam, we all received a corrupted nature and were under the curse of the law. The Son of God came, took human flesh and became fully human while remaining fully divine. Through His incarnation, He transformed the nature of the human from a corrupted nature to a divine nature. We were in darkness and He shined upon us with His light. Therefore, the good news of Christ’s birth is news of the freedom from bondage and darkness into the true light. Through His birth, He gave us all a spirit of sonship with the Father
Spiritual Exercise
This is a period of rejoicing in the transformation of our nature. Contemplate on this mystical transformation, on putting off the old man and putting on the new. Commit to becoming a new nature in Christ and to beginning another journey of following in His footsteps all the way to the Cross and to His Resurrection. Pray that God may dwell with you, and rejoice in your sonship to God that was made possible through His incarnation.
Paramoun
Paramoun, a Greek term meaning watch, vigil, especially on the eve of a festival, is a period of strict fasting (first degree fast) as the final day of the fast before the feast. Abstaining and prostrations are practiced on this day. Therefore, if the day before the feast falls on a Saturday or Sunday, the Paramoun rite is practiced from the preceding Friday in order to observe one day of strict fasting, and the rite is continued up to the feast day without abstaining or prostrations on the Weekend days. A Vespers prayer and Divine Liturgy are prayed and the Paramoun service follows the rite of the Standard Season. If the Paramoun lasts for more than one day, the same readings for Paramoun are repeated.
Nativity Feast
Nativity, Theophany, and Resurrection Feasts are celebrated with a Divine Liturgy on the evening before the feast day so as to end at midnight of the feast day. Abstaining from food in preparation for Holy Communion begins nine hours before communion, at approximately 3pm. Nativity and Theophany Feasts have a Paramoun day before the feast, whereas Resurrection does not have one since the day before the feast is Bright Saturday with its own rite.
Nativity and Theophany also are celebrated in two days, but if one of those days falls on a Wednesday or Friday, there is an additional day added to the feast. The Nativity Feast is one of the Seven Major Feasts and is chanted with the Festive Tune. No prostrations or fasts are practiced on the feast day. The festive tune is used as we celebrate the Nativity period all the way to the Circumcision feast on the 6th of Tobe (January 15). During the Paramoun service, all of the psalms are read, therefore the psalms are not prayed in the Nativity feast liturgy before the Offering of the Lamb.
Origen (c. 185-254) speaks of the cave at Bethlehem where He was born: "This sight is greatly talked of in surrounding places, even among the enemies of the faith" (Against Celsus 1.51). He also refers to the festivals kept in commemoration of the Nativity, Epiphany, the Resurrection, and Pentecost (Against Celsus 8.22)