The Feast of Saint Lucy December 13th

 

Reclaiming the Feast of Saint Lucy as an Italian American Catholic

I did not grow up celebrating the Feast of Saint Lucy.

My family is Italian American, but largely assimilated. While we identified as Catholic and observed major liturgical celebrations such as Christmas and Easter, we did not mark the feast days of saints as part of our religious or cultural life. Devotional practices tied to the liturgical calendar were minimal, and the observance of saints’ days, common in many Italian regions, did not survive the transition into American life.

As an adult, however, I have become increasingly attentive to the devotional and cultural dimensions of Catholicism that were not transmitted to me. The Feast of Saint Lucy, observed on December 13, has become one such point of recovery. My engagement with this feast is not inherited but intentional, shaped by historical study, theological reflection, and a desire to reconnect with forms of Catholic practice that once structured Italian religious life.

Saint Lucy in Historical and Devotional Context

Saint Lucy, or Santa Lucia, was born in Syracuse, Sicily, in the late third century. According to early Christian tradition, she was martyred during the persecutions under Emperor Diocletian after refusing to renounce her faith or enter into a pagan marriage. While accounts of her death vary, she has been consistently honored by the Church as a virgin martyr since at least the fifth century.

The Catholic Encyclopedia describes Lucy as “one of the most venerated martyrs of the early Church,” a designation reflected in the rapid spread of her cult throughout Italy and northern Europe (“St. Lucy”). Over time, devotional traditions associated her with eyesight, and she became a patron saint of the blind and those suffering from eye diseases. While some of these elements developed through legend rather than historical documentation, they nonetheless shaped the theological imagination of the faithful.

What I find most significant about Saint Lucy is not the legendary embellishment of her martyrdom, but her representative status. She exemplifies the early Christian understanding of witness as costly fidelity. Her sanctity is grounded not in institutional authority or intellectual contribution, but in steadfast refusal to compromise belief under coercion.

Light as Theological Symbol and Liturgical Placement

The theological symbolism of Saint Lucy is inseparable from her name, derived from the Latin lux, meaning light. This symbolism is intensified by the liturgical placement of her feast on December 13, which, prior to calendar reform, coincided closely with the winter solstice and was regarded as the longest night of the year.

The Church’s commemoration of a saint named “Light” at this moment reflects a broader Christian theology in which light signifies divine presence, truth, and salvation. The Johannine assertion that “the light shines in the darkness, and the darkness has not overcome it” (John 1:5) has long informed the spiritual interpretation of Lucy’s feast.

From a theological perspective, the emphasis on light does not negate the reality of darkness. Rather, it affirms the persistence of faith under conditions of suffering and obscurity. This framework has shaped my own engagement with the feast, particularly its emphasis on simple ritual actions, such as the lighting of candles, which render abstract theology tangible.

Regional Italian Observances and Cultural Transmission

Italian observance of the Feast of Saint Lucy varies significantly by region, reflecting the localized character of premodern Catholic devotion.

In Sicily, and especially in Syracuse, the feast retains a strongly penitential and communal character. Processions, barefoot pilgrimage, and the public veneration of a silver statue of the saint emphasize her role as a protector during times of famine and crisis. One of the most enduring customs associated with the feast involves the consumption of cuccìa, a dish made from boiled wheat berries. This practice commemorates a 1646 famine during which, according to tradition, a shipment of grain arrived on Saint Lucy’s feast day, prompting the population to consume the wheat without milling it into flour (Di Giovine, The Heritage of Italian Feast Days). As a result, many Sicilians abstain from bread and pasta on December 13.

In contrast, northern Italian observances emphasize Saint Lucy’s role as a gift-bearer to children, particularly in Lombardy and Veneto. In these regions, Santa Lucia visits households on the night of December 12, distributing gifts while remaining unseen. This tradition, while less overtly penitential, nonetheless reinforces the saint’s association with sight and moral vigilance.

My family practiced none of these customs. Their absence in my upbringing illustrates how immigration and assimilation often led to the erosion of localized devotional practices, particularly those not reinforced by the broader American Catholic culture.

Reclaiming Devotional Practice Through Intentionality

As an Italian American Catholic, I increasingly understand my relationship to feast days like that of Saint Lucy as reconstructive rather than preservative. I am not reviving a family tradition that was interrupted; I am engaging in a process of informed recovery.

The loss of saints’ day observances among immigrant families was not the result of indifference, but of adaptation. In a new cultural environment shaped by industrial labor schedules and Protestant norms, the devotional calendar narrowed. What survived were the most universally recognized celebrations.

My attempt to reclaim Saint Lucy’s feast reflects a broader desire to reintegrate liturgical time into daily life. Practices such as lighting a candle on December 13, reading the saint’s hagiography, or preparing symbolic food are modest, yet they function as acts of theological formation. They situate belief within time, memory, and bodily practice.

As Pope Benedict XVI observed, Christianity is not fundamentally “an ethical choice or a lofty idea,” but an encounter with a person (Deus Caritas Est). Saints like Lucy mediate that encounter by embodying belief within historical circumstance.

Conclusion: The Contemporary Significance of Saint Lucy

The Feast of Saint Lucy has become meaningful to me precisely because it was not inherited. Its significance lies in its recovery through study, reflection, and practice.

Saint Lucy represents a form of faith that persists without spectacle. Her symbolism is not triumphalist, but resolute. In a liturgical moment defined by darkness, she stands for the endurance of light that does not overwhelm but remains.

By observing her feast, I am not attempting to replicate a past that did not exist in my family. Rather, I am participating in the ongoing transmission of Catholic tradition, one that allows for retrieval as well as inheritance. In doing so, I have come to understand the Feast of Saint Lucy not as an antiquated devotion, but as a disciplined response to the perennial human need for light.

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Sources

• Catholic Encyclopedia, “St. Lucy (Santa Lucia)”

• Vatican News, “Saint Lucy, Virgin and Martyr”

• Di Giovine, Michael A., The Heritage of Italian Feast Days

• The Holy Bible, John 1:5

• Benedict XVI, Deus Caritas Est

Appendix: Responding to the Claim That Saints’ Feasts Are “Pagan”

A Patristic and Liturgical-Theological Response

Any contemporary retrieval of saints’ feast days inevitably encounters the objection that such practices are “pagan” in origin or intent. This critique, common in polemical Protestant discourse and occasionally echoed in secular critiques of ritual religion, often rests on a misunderstanding of Christian inculturation, patristic theology, and the Church’s theology of memory. Because the Feast of Saint Lucy employs symbolism associated with light, seasonal transition, and embodied ritual, it is frequently cited as an example of Christianity allegedly absorbing pre-Christian religious practice.

I find it necessary to address this objection directly, not only because it persists, but because it misconstrues the Church’s historical and theological self-understanding from the patristic period onward.

Inculturation and the Patristic Logic of Conversion

The claim that saints’ feasts are “pagan” typically assumes that the use of preexisting cultural forms necessarily entails theological compromise. The Church Fathers consistently rejected this assumption. From the earliest centuries, Christianity articulated itself within Jewish and Greco-Roman cultural worlds, not by erasing those cultures, but by converting their meanings.

Augustine articulates this principle most clearly in De Doctrina Christiana, where he argues that truth belongs to God wherever it is found and may be rightly reclaimed for Christian use. He compares this process to the Israelites’ appropriation of Egyptian gold, emphasizing that cultural materials may be purified and redirected toward divine ends rather than rejected outright.¹ This logic applies not only to philosophical concepts, but also to cultural symbols and temporal structures. Light, seasonal rhythms, and communal ritual are not intrinsically pagan; they become Christian when reoriented toward Christ.

The Feast of Saint Lucy exemplifies this reorientation. Light is no longer treated as a cosmic force or deity, but as a sign pointing to Christ as revealed through the embodied witness of a martyr.

Saints’ Feasts and Ecclesial Memory

From an ecclesiological perspective, saints’ feast days function as acts of ecclesial remembrance rather than mythic celebration. Augustine addresses this concern directly when responding to accusations that Christian veneration of martyrs resembles pagan worship. In Contra Faustum, he insists that Christians do not treat martyrs as gods, nor offer sacrifice to them, but honor them as witnesses whose lives proclaim God’s grace.²

This distinction is foundational. Saints are not autonomous spiritual powers tied to fertility, cosmic cycles, or natural forces. They are historical persons whose lives reveal Christ. Their feast days are therefore Christological and ecclesial in orientation. Saint Lucy’s commemoration does not celebrate light as an abstract principle, but Christ as Light, manifested through a particular life of fidelity under persecution.

Liturgical Time Versus Pagan Temporality

A further misunderstanding underlying the “pagan” critique concerns the nature of liturgical time itself. Pagan religious systems often operate within cyclical or mythic time, in which rituals reenact cosmic patterns believed to sustain or influence nature. Christian liturgy, by contrast, is grounded in historical and eschatological time.

Bede the Venerable articulates this distinction in De Temporum Ratione, where he describes time itself as a created reality ordered toward God. The Christian calendar, for Bede, does not sanctify celestial bodies or seasonal forces, but consecrates time by situating it within the narrative of salvation history.³

The proximity of Saint Lucy’s feast to the winter solstice, therefore, does not imply solar worship. Rather, it proclaims that even the darkest moment of the year belongs to Christ. Darkness is neither feared nor appeased; it is named and overcome through liturgical confession.

Gregory the Great and the Conversion of Custom

Gregory the Great offers one of the most pastorally significant patristic treatments of cultural continuity and conversion. In a letter to Augustine of Canterbury regarding the evangelization of England, Gregory famously advises against the wholesale destruction of local religious customs. Instead, he urges that existing forms be purified and redirected toward Christian worship.⁴

Gregory’s approach reflects deep theological confidence rather than accommodation. Christianity does not fear cultural forms because it trusts in the transformative power of the Gospel. This principle undergirds the Church’s enduring approach to popular devotion, saints’ feasts, and ritual practice.

Applied to Saint Lucy, this logic clarifies that customs involving candles, food, or procession are not remnants of pagan religion, but expressions of faith embodied within particular cultures and histories.

Popular Piety and Theological Discernment

Patristic theology consistently distinguishes between improper worship and legitimate honor. Augustine emphasizes intention and object, Gregory emphasizes pastoral guidance, and Bede emphasizes catechetical clarity. Together, they form a theological framework in which popular devotion is subject to discernment, not dismissal.

This framework is echoed in contemporary magisterial teaching. The Directory on Popular Piety and the Liturgy affirms that popular devotion, when rightly ordered, expresses the sensus fidei of the faithful and participates authentically in ecclesial life.⁵ While abuses may require correction, they do not invalidate the theological legitimacy of devotion itself.

Personal Retrieval as Ecclesial Participation

My own retrieval of the Feast of Saint Lucy is shaped by this patristic and liturgical framework. To reclaim a saints’ feast is not to revert to pre-Christian religion, nor to indulge in superstition, but to participate consciously in the Church’s memory. It is to allow theology to take bodily and temporal form.

The charge of “paganism” ultimately reflects discomfort with embodied religion. Yet Christianity is irreducibly incarnational. Grace operates through material signs, historical lives, and communal ritual. Saints’ feast days are not deviations from this logic. They are its consequence.

To honor Saint Lucy is not to worship light, but to confess Christ as Light through the witness of one who refused to allow darkness the final word.

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Footnotes

1. Augustine, De Doctrina Christiana, trans. R. P. H. Green (Oxford: Oxford University Press, 1995), II.40.

2. Augustine, Contra Faustum Manichaeum, trans. Richard Stothert, in Nicene and Post-Nicene Fathers, First Series, vol. 4 (Peabody, MA: Hendrickson, 1994), XX.21.

3. Bede the Venerable, The Reckoning of Time, trans. Faith Wallis (Liverpool: Liverpool University Press, 1999), chap. 2.

4. Gregory the Great, Registrum Epistolarum, XI.76, trans. John R. C. Martyn, The Letters of Gregory the Great, vol. 3 (Toronto: Pontifical Institute of Mediaeval Studies, 2004).

5. Congregation for Divine Worship and the Discipline of the Sacraments, Directory on Popular Piety and the Liturgy (Vatican City: Libreria Editrice Vaticana, 2001), §9.