This paper takes aim at this second, liturgical “myth of Jewish-Christian origins, challenging the idea that the fourth- and fifth-century church of Jerusalem inherited some of its sanctorale from older Jewish or Jewish-Christian practices in the region. As I see it, there is simply no compelling evidence that any commemoration unique to the calendar is Jewish or Jewish-Christian in origin. Rather, the city’s feasts—and the liturgical cycle that frames them—fit most plausibly in a fourth- and fifth-century gentile context. To illustrate this point, I will critique existing analyses of three feasts in the Armenian Lectionary of Jerusalem suggested as Jewish or Jewish-Christian in origin—specifically, the feast of James and David (25 Dec.), the feast of Mary Theotokos (15 Aug.), and a dedication rubric “for all the altars” in December.