Christmas is Pagan!

All those idols. So pagan.

Is Christmas Pagan? Understanding the Historical and Theological Depth of Christmas

Every year, as Christmas approaches, familiar claims resurface: “Christmas is pagan!” Critics, ranging from certain Protestant groups to atheists and neo-pagans, argue that the celebration of Christmas is rooted in pre-Christian festivals and traditions. However, these claims overlook the deep historical and theological roots of Christmas within Christianity. By examining the origins, significance, and traditions of Christmas, we can better understand why this celebration is distinctly Christian.

Historical Origins of Christmas

The Date of December 25th

The choice of December 25th as the date for Christmas has been linked to the Roman festival of Sol Invictus and the winter solstice, leading some to conclude that the Church simply co-opted a pagan holiday. However, historical evidence suggests a more complex picture. Early Christians may have chosen December 25th because it is exactly nine months after March 25th, the traditional date of the Annunciation, when the angel Gabriel announced to Mary that she would bear the Son of God (Luke 1:26-38). This connection emphasizes the Incarnation rather than a pagan festival.

The Church Fathers, such as St. Augustine, strongly defended the celebration of Christ’s birth as a time of profound Christian significance, rather than a mere adaptation of pagan customs.

The Christmas Tree Tradition

The tradition of the Christmas tree has a rich history that predates Christianity. Evergreen plants were used by various cultures to celebrate the winter solstice, symbolizing life and renewal during the darkest days of the year. However, the modern Christmas tree tradition as we know it began in Germany during the 16th century, when devout Christians brought decorated trees into their homes. It’s widely believed that Martin Luther, the Protestant reformer, was the first to add lighted candles to a tree, inspired by stars twinkling through the evergreens.

An interesting legend involves Saint Boniface, a Catholic missionary in the 8th century. According to this story, Saint Boniface came across a group of pagans worshipping an oak tree. To demonstrate the power of Christianity, he cut down the oak tree, and in its place, a fir tree grew. Saint Boniface used the triangular shape of the fir tree to explain the Holy Trinity (Father, Son, and Holy Spirit) and its evergreen nature to symbolize eternal life in Christ. This legend illustrates how the Christmas tree tradition was integrated into Christian practices, blending pagan customs with Christian symbolism.

Theological Significance of Christmas

The Incarnation

The celebration of Christmas is fundamentally about the Incarnation—the belief that God became man in the person of Jesus Christ. This is not merely a seasonal celebration but a profound theological truth central to Christian faith. As the Gospel of John proclaims, "The Word became flesh and made his dwelling among us" (John 1:14). The early Church Fathers, such as St. Athanasius, emphasized that the Incarnation was necessary for human salvation: "He became what we are so that He might make us what He is" (On the Incarnation, 54:3).

The Council of Nicaea (325 AD) and the Council of Chalcedon (451 AD) both affirmed the full divinity and full humanity of Christ, countering heresies that denied these truths. Christmas, therefore, celebrates the mystery of God entering human history to redeem humanity, a mystery that is far removed from the pagan myths often cited by critics.

The Legend of Santa Claus

The modern figure of Santa Claus is based on St. Nicholas, the Bishop of Myra, who lived in the 4th century. St. Nicholas was known for his generosity, especially towards the poor and children. The most famous legend about him involves secretly providing dowries for three impoverished sisters to save them from a life of destitution. Over time, the stories of St. Nicholas evolved, particularly in Europe, where he became associated with gift-giving during the Christmas season. The name “Santa Claus” is derived from the Dutch “Sinterklaas,” a shortened form of “Saint Nicholas.”

Addressing the "Pagan" Argument

While some Christmas customs have pre-Christian roots, the celebration of Christmas itself is thoroughly Christian in both its origins and its theological significance. The Church has always sought to bring the light of Christ to all nations, transforming and redeeming what it touches. As St. Justin Martyr noted, truth exists in seeds throughout various cultures, but the fullness of truth is found in Christ (First Apology, 46). The Church’s ability to transform and elevate cultural elements is a testament to its mission to sanctify all aspects of human life.

Conclusion

Christmas is not a pagan holiday but a profound celebration of the Incarnation—the moment when "the Word became flesh." The traditions, including the Christmas tree and even the legend of Santa Claus, have been integrated into Christian practice with deep theological significance. As the Catechism reminds us, "The Church's mission is to proclaim and establish among all peoples the kingdom of Christ and of God" (CCC 768).

Consultation and Community

Catholics are only required to attend Mass on Christmas Day, but for many non-Catholics, the guidance of church leadership and the traditions of their particular Christian community play a significant role in deciding which holidays to observe. Dialogues with church leaders or more in-depth personal study can provide additional insight and guidance.

Ultimately, each individual or family must decide which holidays to celebrate based on their understanding of Scripture, their cultural context, and their personal convictions about what honors God in their worship and celebration.

Sources:

• Catechism of the Catholic Church, sections 1194, 768.
• St. Augustine, Sermon 190: On the Nativity of Christ.
• St. Athanasius, On the Incarnation, 54:3.
• Council of Nicaea (325 AD), Council of Chalcedon (451 AD).
• 1 Corinthians 9:22; John 1:14.

And to clarify, the Catholic Church does not mandate the celebration of Christmas beyond its original intent: participating in Mass, hearing the Word of God, and receiving the Eucharist, which commemorates the birth of Christ. The Church does not require or prescribe the customs often associated with Christmas, such as decorating trees, setting up nativity scenes, hanging mistletoe, adorning homes with greenery and lights, caroling, or even the modern figure of Santa Claus. In fact, many Catholics, both clergy and laity—including myself—prefer not to perpetuate the myth of the contemporary Santa Claus, which diverges significantly from the historical St. Nicholas, the Bishop of Myra. St. Nicholas was a real person, known for his generosity and devotion, and serves as a far better example of Christian virtue than the magical figure we see today.

Much of what is now considered part of the "Christmas tradition" is not essential to the holiday and, in some cases, has no formal endorsement from the Catholic Church. For example, the use of Christmas trees was once slow to be adopted by the Church, partly due to their association with Protestant practices and the legend of Martin Luther introducing candles on trees.

Personally, I choose to celebrate Christmas not only by attending Mass but also by embracing these traditions—regardless of their origins—because they help me honor the birth of my Lord and Savior, Jesus Christ. I find joy in the cultural aspects of Christmas: the greenery, the trees, the songs, the lights, the nativity scenes, and the wintry decorations. These elements are not only enjoyable but also hold a nostalgic value, evoking memories of my childhood, when Christmas was a time spent with family and filled with anticipation. There is nothing wrong with enjoying these traditions as long as they are directed toward celebrating Christ, and God knows the intentions of our hearts.

Related: 

God's Holy Days or "Pagan" Holy Days: Should Christians Only Observe the Holy Days in the Old Testament?

Debunking the Myth: Is Catholicism a Continuation of Babylonian Paganism?

Thanksgiving in the United States: A Catholic Perspective

 

As Thanksgiving approaches in the U.S., I’d like to explore it from a Catholic perspective. This uniquely American holiday presents a meaningful opportunity for Catholics to reflect on gratitude as a core element of their faith, recognizing the blessings from God and gathering in a spirit of thankfulness. By looking at Thanksgiving through the lens of Catholic teachings, we can deepen our understanding of gratitude and the role it plays in both our personal lives and faith communities.

Thanksgiving in the United States: A Catholic Perspective

Thanksgiving, celebrated on the fourth Thursday of November, is a cherished American holiday that traditionally focuses on gratitude, family gatherings, and feasting. While its historical roots are often traced to the 1621 feast between the Pilgrims and Native Americans in Plymouth, Massachusetts, the Catholic Church recognizes Thanksgiving as an opportunity to reflect on gratitude as a key virtue in Christian life. The Catholic Church views Thanksgiving as a time to express thanks to God for His blessings, offering a moment for families and communities to come together in a spirit of prayer and thanksgiving.

Although Thanksgiving is not a religious holiday in the liturgical calendar, many Catholics attend Mass to offer prayers of gratitude, and the holiday’s emphasis on thankfulness aligns closely with Catholic teachings. The U.S. Conference of Catholic Bishops encourages Catholics to attend Mass and reflect on the many blessings they have received, following the example of Christ, who gave thanks at the Last Supper.

The "Actual First Thanksgiving" in New Spain

Some historians argue that the first Thanksgiving in what is now the United States did not occur in Plymouth in 1621 but rather in St. Augustine, Florida, in 1565, when Spanish settlers and Native American converts held a feast and celebrated the first Mass of Thanksgiving on American soil. The Mass, a central part of Catholic worship, was celebrated by Spanish settlers led by Don Pedro Menéndez de Avilés. This event marks an earlier moment of thanksgiving, where Catholics and Native Americans came together in gratitude, worship, and fellowship.

Similarly, Catholic thanksgiving celebrations were held in New Mexico in 1598, when Don Juan de Oñate and Spanish settlers gave thanks to God upon their safe arrival in the region. Mass was celebrated, followed by a communal meal with the Indigenous peoples.

These early Thanksgiving events, rooted in Catholic liturgy and tradition, reflect the deep connection between faith, gratitude, and community. While they are lesser-known compared to the 1621 Plymouth feast, they demonstrate that the Catholic Church was integral to early expressions of thanksgiving on the American continent.

Conclusion

For Catholics in the United States, Thanksgiving is more than just a secular holiday. It is a time to reflect on gratitude and to remember the role of the Church in early American history, including the Catholic Masses of thanksgiving that predate the more widely celebrated Pilgrim feast. Whether celebrating in Plymouth, St. Augustine, or New Mexico, the core of Thanksgiving remains the same: a heartfelt expression of gratitude to God for His many blessings.

Bad Popes in History: Does Their Guilt Mean You Should Abandon Catholicism?

 

The history of the Catholic Church includes remarkable leaders, saints, and reformers, but it also includes a number of “bad popes” — those who acted in ways that were immoral, corrupt, or deeply unworthy of their office. This fact often raises the question: should Catholics renounce their faith because of the bad actions of some popes? To address this, we must look at how the Church understands the role of the pope, the foundation of Catholic faith, and how scripture, tradition, and history provide a framework for understanding the Church even amid failures.

1. Scriptural Foundation and the Nature of the Church

The Catholic Church’s foundation is based on the belief that Jesus Christ established the Church and entrusted Peter and his successors with a special role (Matthew 16:18-19: “You are Peter, and on this rock I will build my church, and the gates of hell shall not prevail against it”). Catholic teaching holds that the Church is both divine and human. As the Catechism of the Catholic Church explains, the Church is “at once holy and always in need of purification” (CCC 827). This means that, while it seeks holiness, it includes human members capable of sin.

The Apostle Paul also acknowledges the reality of human weakness in leadership. In 2 Corinthians 4:7, he describes the gospel as a “treasure in jars of clay,” indicating that while the message is divine, it is carried by imperfect human beings. Thus, the Catholic Church believes that the institution itself, rooted in Christ’s promises, remains faithful to its mission, even if some leaders fail morally.

2. Historical Examples of “Bad Popes”

There is no question that some popes have behaved poorly. Notorious examples include:

• Pope Stephen VI (896-897): Known for the “Cadaver Synod,” he ordered the body of his predecessor, Pope Formosus, to be exhumed and put on trial in a bizarre spectacle.
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• Pope John XII (955-964): His papacy was marked by scandalous behavior, including accusations of immoral and violent acts.
• Pope Alexander VI (1492-1503): Perhaps the most infamous Renaissance pope, Alexander VI (Rodrigo Borgia) was known for nepotism, corruption, and fathering children while pope.

However, Catholic teaching does not require the pope to be sinless; it requires him to protect and teach the faith faithfully. As St. Thomas Aquinas noted, the moral life of a pope does not alter the validity of his office or the truth of his teachings on faith and morals. This distinction is vital for understanding how the Church views “bad popes.” Dr. Eamon Duffy, a noted historian of the papacy, points out that even morally flawed popes did not change the core teachings of the Church.

3. Church Councils and Saints on Scandal and Faithfulness

Throughout Church history, saints, theologians, and councils have acknowledged scandals in the Church and have offered guidance to remain steadfast despite failures among leaders.

• St. Catherine of Siena: In the 14th century, during the Avignon Papacy and times of corruption, she called for reform with great boldness, but she never abandoned her faith in the Church. Instead, she emphasized fidelity to Christ and sought reform within.

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• The Council of Trent (1545-1563): One of the primary goals of the Council was to address corruption and moral laxity within the Church, especially among the clergy. Instead of renouncing the Church, the Council reinforced key doctrines and undertook significant reforms. As Dr. John O’Malley, a historian on Church councils, states, the Council of Trent helped reform the clergy without undermining the Church’s foundational beliefs.

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4. Apostolic Fathers and Early Church Tradition

The early Church fathers also warned about bad leaders and how the faithful should respond.

• St. Cyprian of Carthage: Writing in the 3rd century, St. Cyprian cautioned against abandoning the Church even in times of scandal. He famously said, “He cannot have God for his father who has not the Church for his mother,” urging Christians to remain united with the Church, despite any corruption that might arise within its ranks.

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• St. Augustine: Augustine confronted the Donatists, who claimed that the validity of the sacraments depended on the holiness of the priest. Augustine argued that sacraments derive their power from Christ, not the moral state of the clergy. This teaching reassures Catholics that their faith is rooted in Christ’s work, not in the personal integrity of every leader.

5. Theological and Ethical Perspectives on Faith Amid Scandal

Theologians and ethicists address whether personal failures among leaders should cause people to abandon their faith:

• Catholic theologian Hans Urs von Balthasar argued that the Church’s holiness comes from Christ, not from its individual members. He noted that even amid sin, the Church remains the “bride of Christ.”
• Protestant theologian Dietrich Bonhoeffer, a fierce critic of church corruption, emphasized faithfulness to Christ, even within flawed institutions, reminding Christians to seek reform rather than abandon the community of faith.

6. The Infallibility of the Papacy and Church Doctrine

Catholic teaching on papal infallibility, defined by the First Vatican Council in 1870, is often misunderstood. Infallibility applies only when the pope makes a formal declaration on faith or morals, ex cathedra (from the chair of St. Peter). It does not mean that every action or statement made by a pope is infallible. This doctrine reassures Catholics that despite human failings, the core teachings of the Church are protected by the Holy Spirit.

The Catechism of the Catholic Church (CCC 891) explains that infallibility is not a blanket endorsement of all papal actions but a protection of doctrinal truth. This distinction allows Catholics to recognize the difference between faith in Church teachings and the moral behavior of individual popes.

7. Objective Historical Perspectives

Historians and scholars outside the Church have also examined the role of the “bad popes” and what their actions mean for Catholic belief.

• Dr. Eamon Duffy and Dr. Jaroslav Pelikan, respected historians of Christianity, emphasize that while individual popes sometimes acted scandalously, the institution as a whole has retained a remarkable continuity in doctrine. They argue that faith is based on the Church’s teachings and Christ’s promises, not on the personal holiness of each leader.

• Rodney Stark, a sociologist of religion, has observed that most major religions encounter moral failures among their leaders but notes that Catholicism’s continuity in teaching and practice, even amid scandal, suggests an institutional resilience that cannot be undermined by individual moral failures.

8. Scripture and Tradition’s Guidance on Perseverance

The New Testament addresses the challenge of faith amid human failure. In Matthew 23:2-3, Jesus warns His followers about the hypocrisy of the Pharisees, saying, “The scribes and Pharisees sit on Moses’ seat, so do and observe whatever they tell you, but not the works they do.” This passage highlights that while leaders may falter morally, their teaching office remains significant.

The Letter to the Hebrews (Hebrews 12:1-2) urges Christians to keep their eyes fixed on Jesus, the “founder and perfecter of our faith,” rather than being deterred by human weakness. This aligns with Catholic teaching that while individual leaders may fail, the faith itself remains centered on Christ.

Conclusion

While the history of the papacy includes some morally unworthy leaders, Catholics are not called to renounce their faith because of them. The Church is a divine institution sustained by Christ’s promises and the Holy Spirit, with a mission that transcends the failures of its members. Church teachings, as reinforced by scripture, the saints, councils, and theological reflection, emphasize that faith in the Church is rooted in Christ, not in the personal sanctity of each pope.

In the words of St. John Chrysostom, “The road to hell is paved with the skulls of erring priests, with bishops as their signposts.” This vivid reminder encourages Catholics to seek holiness and reform, but it does not suggest abandoning the faith. Instead, Catholics are called to trust in the Church’s divine foundation, striving for reform and renewal, as they rely on the promises of Christ, who declared, “I am with you always, to the end of the age” (Matthew 28:20).