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Time once again for my annual “Christmas is NOT pagan” post.
I really shouldn’t have to write this every year. And yet, like clockwork, the same tired claim resurfaces—recycled through social media, comment sections, YouTube videos, and anti-Catholic blogs—that Christmas is somehow a baptized pagan holiday. This lie persists not because of evidence, but because of a toxic mix of historical ignorance, intellectual laziness, and—let’s be honest—good old-fashioned anti-Catholic hostility.
What makes it worse is that this nonsense doesn’t just come from secular skeptics or fringe fundamentalists. Even some Catholics will shrug and say, “Well, maybe Christmas had pagan roots, but it’s about Christ now.” To be absolutely clear: even if that were true, it would not bother me in the slightest. Christianity has always transformed cultures, redirected symbols, and conquered paganism by proclaiming Christ through time, art, and human tradition. Turning what was once pagan into something holy is not a scandal—it is the very story of Christian history.
But here’s the problem: that isn’t what happened with Christmas.
And that’s why this claim is so frustrating. We live in an age where ignorance is no longer an excuse. With the internet, smartphones, search engines, digital libraries, and now AI, anyone can access real historical sources in seconds. You can read the Church Fathers. You can examine ancient calendars. You can follow the biblical chronology. You can verify dates, documents, and primary sources.
And yet the myth persists—repeated confidently, shared endlessly, and believed uncritically.
So once again, here I am, doing my yearly act of apologetic public service:
Christmas is not pagan. It never was.
If you prefer videos over reading (an unfortunate reality for many today), I’ll embed and link to several Catholic apologists who have produced excellent, well-researched content on this subject. But for those willing to engage with actual history, primary sources, and reasoned argument, here is the written case—again.
Let’s deal with the facts.
The True Origins of Christmas and Its Customs: History, Myths, and Misconceptions
Over time, Christmas has become one of the most celebrated holidays in the world, marked by caroling, feasting, gift-giving, greenery, and the December 25th celebration of Christ’s birth. Modern critics frequently assert that these customs are pagan in origin, hoping to discredit the feast itself. But serious historical inquiry exposes this claim as shallow and misleading. When examined honestly, these traditions arise not from pagan religion, but from biblical chronology, early Christian theology, and the Church’s effort to proclaim the Incarnation through time, culture, and creation.
The Historical Evidence for December 25 as the Nativity of Christ
The claim that December 25 was chosen to “Christianize” pagan festivals such as Saturnalia or Sol Invictus collapses under historical scrutiny. The dating of Christ’s Nativity to December 25 emerges from early Christian biblical reasoning and chronology—not from pagan accommodation.
Biblical Chronology and the Annunciation
The starting point for early Christian calculations was not pagan festivals, but the Gospel of Luke.
Luke tells us that the angel Gabriel appeared to the Virgin Mary six months after Elizabeth conceived John the Baptist (Luke 1:26, 36). Early Christians sought to determine when John was conceived by working backward from Zechariah’s priestly service in the Temple (Luke 1:5–23), which followed a known rotation of priestly divisions (cf. 1 Chronicles 24).
Based on this Temple calendar, early Christian scholars concluded that:
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John the Baptist was conceived in late September
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Elizabeth was six months pregnant in late March
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Therefore, the Annunciation to Mary occurred around March 25
Once the Annunciation was fixed at March 25, the Nativity followed naturally:
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Nine months later → December 25
This was not symbolic guesswork—it was an attempt to align Scripture, Jewish liturgical calendars, and historical memory.
Theological Reasoning: Conception and Redemption
Early Christians also believed that the great acts of salvation occurred on the same calendar dates. A widely held Jewish-Christian tradition taught that prophets died on the same date they were conceived.
Thus, Christ was believed to have been:
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Conceived on March 25 (Annunciation)
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Crucified on March 25
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Born nine months later on December 25
Saint Augustine articulates this tradition clearly, stating that Christ was conceived and died on the same day of the year, making December 25 the logical date of His birth.
This theological symmetry reflects Jewish concepts of divine order, not pagan mythology.
Early Historical Witnesses
The December 25 date appears very early in Christian sources:
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Saint Hippolytus of Rome (c. 205 A.D.), in his Commentary on Daniel, explicitly states:
“For the first advent of our Lord in the flesh, when he was born in Bethlehem, eight days before the Kalends of January [December 25]…”
This predates the Roman cult of Sol Invictus (established in 274 A.D.) by nearly seventy years.
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The Chronography of 354, an official Roman Christian calendar, states:
VIII kal. Ian. natus Christus in Betleem Iudeae
(“December 25, Christ was born in Bethlehem of Judea.”)
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Saint John Chrysostom (386 A.D.) refers to December 25 as an established tradition and claims Roman census records supported it.
These witnesses show continuity—not innovation or pagan borrowing.
Sol Invictus & Saturnalia
One of the most persistent modern myths is that Christmas was superimposed on pagan festivals such as Sol Invictus or Saturnalia. However, this argument collapses under scrutiny:
The Roman festival of Sol Invictus, established in 274 A.D., postdates the Christian observance of December 25th as Christ’s birth, as evidenced by Hippolytus and the Chronography of 354. The date for Sol Invictus may have been chosen to compete with the Christian feast, not the other way around.
Saturnalia, which began on December 17th, was a week-long Roman festival that concluded by December 23rd, with no evidence linking it directly to December 25th or Christmas traditions.
1. The Christmas Tree
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.
The Theory of Babylonian Paganism and the Christmas Tree
A popular claim, often found in fringe circles, suggests that the Christmas tree is rooted in Babylonian paganism and condemned in the Bible. Critics often cite Jeremiah 10:1-5, where the prophet denounces the practice of cutting down a tree, decorating it with silver and gold, and worshiping it as an idol:
“For the customs of the peoples are vanity: a tree from the forest is cut down and worked with an axe by the hands of a craftsman. They decorate it with silver and gold; they fasten it with hammer and nails so that it cannot move.”
At first glance, this may seem like a condemnation of modern Christmas trees. However, this interpretation is flawed. Jeremiah is describing the crafting of idols—carving wooden statues to be worshiped, a common pagan practice in his time. There is no connection between this ancient idolatry and the Christmas tree, which developed thousands of years later as a Christian custom in medieval Europe.
The Christmas tree was never an object of worship but a symbol of Christ’s eternal life, brought into homes to honor the Nativity. The accusation of Babylonian influence is a misreading of both Scripture and history.
The Truth
However, the modern Christmas tree tradition took shape in Germany during the 16th century, when devout Christians began bringing decorated evergreens into their homes—an idea often associated with Martin Luther, who is said to have added candles to a tree after being inspired by stars shining through winter branches.
Yet this custom had much older medieval roots. One major source was the “Paradise plays” performed on December 24, the Feast of Adam and Eve, where an evergreen adorned with apples symbolized the biblical Tree of Life. As these plays faded, families began setting up “Paradise trees” in their homes as devotional symbols. Older Germanic winter customs that honored evergreens as signs of life also contributed to the practice, later Christianized as symbols of Christ’s eternal life. By the 1500s—especially in Alsace and along the Rhine—these traditions merged into the familiar Christmas tree: an evergreen brought indoors and decorated first with fruit and wafers, and eventually with candles and lights.
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.
It is also critical to address the misconception that the Christmas tree is an idol. As Christians, we do not worship the Christmas tree, nor do we consider it a god or divine in any way. The tree is not an object of praise, prayer, or miracles. If it were an idol, we would not unceremoniously dispose of it after the Christmas season ends. Instead, the tree is simply a beautiful and symbolic way to celebrate Christ’s birth, pointing to His eternal life and the hope He brings to the world. More on YouTube here.
2. Caroling
Caroling, or singing songs in celebration of Christmas, is sometimes linked to pagan practices of singing and dancing during seasonal festivals like Saturnalia or Norse Yule. While pagans did sing to mark seasonal changes, the Christian tradition of caroling evolved independently.
Caroling in its modern sense began in medieval Europe as a religious expression. Early Christian hymns were sung to honor Christ’s birth, with some of the earliest carols dating to the 4th century. By the Middle Ages, caroling had spread throughout Europe, with groups of singers going door to door, bringing joy and sharing the message of Christ’s Nativity. These songs emphasized Christian themes of peace, joy, and salvation, marking them as distinct from any pagan counterparts.
3. Feasting
Feasting during Christmas is sometimes compared to the revelry of pagan festivals like Saturnalia, which involved communal meals and merriment. However, the Christian tradition of feasting finds its roots in the celebration of God’s blessings, particularly the Incarnation.
The Bible often associates feasting with divine joy and thanksgiving (e.g., the wedding feast of Cana, where Jesus performed His first miracle). Early Christians celebrated Christmas with feasts not as a continuation of pagan practices but as a reflection of the joy of Christ’s birth. The act of sharing food also symbolized Christian fellowship and charity, especially as many medieval Christmas feasts included provisions for the poor.
4. Gift-Giving
The tradition of gift-giving at Christmas is often traced back to Saturnalia, where Romans exchanged tokens during their winter festivities. However, the Christian custom of giving gifts is rooted in the Gospel accounts of the Magi bringing gold, frankincense, and myrrh to the infant Jesus (Matthew 2:11). This act of honoring Christ with gifts became a model for Christian generosity.
5. 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.”
6. The Yule Log
The Christmas Yule log is often described as “pagan,” but there is no solid historical evidence to support that claim. While fire and light were used in many ancient cultures, the Yule log as it appears in history is a medieval Christian household custom, not a surviving pagan ritual. By the time it is documented, Europe had been Christian for centuries, and the practice was explicitly tied to Christmas, prayer, and blessing.
In Christian homes, the log was commonly blessed with holy water, marked with the sign of the cross, lit on Christmas Eve or Christmas Day, and associated with prayers for Christ’s protection over the household. These details matter. Meaning is determined by intention and object, not by superficial resemblance. Fire at Christmas does not imply nature worship any more than candles in church do.
The word Yule itself does not prove pagan origin. In medieval English, Yule simply meant Christmas. The Church did not adopt a pagan festival; rather, Christian faith reshaped language, time, and custom. Fire and light are deeply biblical symbols, used throughout Scripture to express God’s presence and Christ as the Light of the world.
The Yule log belongs to Christian domestic piety. It reflects an incarnational faith that allows material things, time, and the home itself to speak of Christ. To burn a Yule log at Christmas is not to honor the sun or the season, but to confess, in a simple and human way, that light has entered the darkness.
🌿 Mistletoe, Wreaths, Garlands, and Lights: Are They Pagan?
Some critics broaden the claim that “Christmas is pagan” to include mistletoe, wreaths, garlands, greenery, candles, and lights. This claim rests on a basic misunderstanding of history and Christian theology.
7. Mistletoe
Mistletoe had symbolic meaning in some pre-Christian European cultures because it remained green in winter and was associated with life and peace. But symbolic use is not worship, and mistletoe was never a deity.
When Christians later used mistletoe decoratively, they did not adopt pagan beliefs. Its symbolism was reoriented toward eternal life and reconciliation through Christ. The familiar “kissing under the mistletoe” custom is not ancient pagan ritual at all, but a much later English folk tradition.
Using mistletoe as decoration does not constitute paganism any more than using olive branches or flowers.
8. Wreaths and Garlands
Evergreen wreaths and garlands are often labeled “pagan” simply because evergreens were used before Christianity. This ignores how Christianity actually engages culture.
Christians gave these symbols explicit theological meaning:
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Evergreens symbolize eternal life in Christ
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The circular wreath represents eternity
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Holly’s thorns recall the Crown of Thorns, and its red berries the Blood of Christ
These are not pagan holdovers, but Christian symbolism expressed through creation.
9. Lights and Candles
The use of light in winter is sometimes cited as evidence of pagan influence, yet light is central to biblical revelation:
“The light shines in the darkness, and the darkness has not overcome it.” (John 1:5)
Christmas celebrates Christ’s Incarnation—the Light entering a dark world. Candles and lights are not borrowed pagan rituals; they are natural expressions of Christian theology.
The Core Error
The argument that Christmas decorations are pagan assumes that anything pre-Christian is forbidden. This is not how Christianity works.
Christianity does not destroy culture—it redeems it.
Creation belongs to God:
“The earth is the Lord’s and the fullness thereof.” (Psalm 24:1)
Evergreens preach life.
Light proclaims Christ.
Wreaths proclaim eternity.
None of these constitute pagan worship. They proclaim the Gospel through the created world.
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 Apostles Didn't Celebrate Christmas"
When I hear the claim that “the Apostles didn’t celebrate Christmas,” I don’t hear it as a serious challenge to the feast so much as a misunderstanding of how the Church lives and grows. Of course the Apostles didn’t celebrate Christmas as we know it. They didn’t celebrate Trinity Sunday, Corpus Christi, or most of the liturgical calendar either. The Church did not receive the fullness of her worship all at once, frozen in the first century. She came to understand, articulate, and celebrate the mysteries of Christ over time, under the guidance of the Holy Spirit. As a Catholic, I believe development is not corruption. The absence of a feast in the apostolic age does not discredit it any more than the absence of formal creeds discredits the Trinity.
From my perspective, Christmas exists not because the Apostles held a birthday party for Jesus, but because the Church eventually recognized that the Incarnation demanded liturgical expression. The Gospel proclaims that “the Word became flesh and dwelt among us,” and Christmas is the Church’s way of insisting that this truth matters, not just doctrinally but humanly. We celebrate Christ’s birth because salvation did not begin at the Cross alone, but in the womb, in history, in time. As a Catholic, I don’t measure the legitimacy of a feast by whether the Apostles practiced it explicitly, but by whether it faithfully proclaims who Christ is. Christmas does exactly that.
Why Christmas Traditions Matter
The customs of Christmas—whether it’s the Christmas tree, caroling, feasting, or gift-giving—carry deep Christian significance. They reflect the joy of Christ’s birth, the light of salvation, and the spirit of generosity and fellowship. The historical evidence for the December 25th Nativity date further solidifies Christmas as a celebration firmly rooted in Christianity, not a co-opting of pagan festivals.
In a world where misinformation about Christmas abounds, understanding and embracing these traditions as expressions of faith and theology reaffirms the true meaning of the holiday: the Incarnation of Christ, God’s gift of Himself to humanity. By celebrating Christmas with joy and gratitude, Christians honor a history and tradition that has brought hope and light to countless generations.
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).
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.
YouTube videos discussing Christmas and paganism: Is Christmas Pagan? On YouTube
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