Lent & Other Christian Holidays Are "Man-made Traditions"

 As of this writing, Catholics and many other Christians are observing Lent, a season of preparation before Easter (Pascua). Some critics—including certain Christians, anti-Catholics, and atheists—argue that Lent is a pagan practice, contradicts Scripture, nullifies the Gospel, and is merely a human tradition since it is not explicitly mentioned in the Bible.

I will address these claims individually, beginning with the argument that Lent is a "man-made tradition" or a "tradition of men"—something Jesus warned could be a stumbling block to God. However, as we will see, the Church was given the authority to establish traditions, and not all traditions are obstacles to God or salvation. In fact, Jesus did not reject all traditions. Let’s take a closer look.

The Authority of the Church in Establishing Holy Days and Traditions

As Catholics, we recognize that many of our holidays and feast days, such as Christmas, Easter, Halloween, and Lent, are not explicitly commanded in Scripture. These observances developed over time as part of the Church’s liturgical tradition, guided by its God-given authority. Some critics dismiss them as mere "traditions of men," but it is essential to distinguish between traditions that uphold and enrich the faith and those that hinder a proper relationship with God.

Traditions and Their Role in the Church

Jesus never outright condemned traditions. Rather, He warned against human traditions that contradict divine law: “You leave the commandment of God and hold to the tradition of men” (Mark 7:8). This statement was directed at the Pharisees, whose rigid adherence to man-made regulations sometimes obscured God’s commandments. However, not all traditions are bad, and Scripture itself affirms the importance of holding to apostolic teachings: “So then, brethren, stand firm and hold to the traditions which you were taught, whether by word of mouth or by letter from us” (2 Thessalonians 2:15).

The Church has the authority to establish religious observances as part of its mission to teach and sanctify. This authority comes directly from Christ’s commission to the Apostles:

• John 20:21: “As the Father has sent me, even so I send you.”

• Matthew 28:19-20: “Go therefore and make disciples of all nations, baptizing them... teaching them to observe all that I have commanded you.”

• Matthew 16:18-19: “You are Peter, and upon this rock I will build my Church... I will give you the keys of the kingdom of heaven.”

• Matthew 18:18: “Whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven.”

These passages indicate that the Church, through its leaders—the Apostles and their successors—has been given authority by Christ to guide the faithful, including through the establishment of feast days and liturgical observances.

The Development of Christian Holy Days

1. Christmas – The celebration of Christ’s birth on December 25th is not explicitly commanded in the Bible, but it was established by the early Church to commemorate the Incarnation. The exact date of Jesus’ birth is unknown, but by the fourth century, December 25 had become the accepted date in the Western Church, likely chosen to provide a Christian alternative to pagan festivals and to emphasize the true Light coming into the world (John 1:9).

2. Easter – Unlike Christmas, Easter has strong biblical foundations, as it celebrates the Resurrection of Jesus, which is the cornerstone of Christian faith (1 Corinthians 15:14). The Church set the date of Easter based on the Jewish Passover, ensuring that it aligns with the biblical narrative of Christ’s Passion and Resurrection.

3. Lent – A period of fasting and penance before Easter, Lent follows the biblical model of 40 days of fasting, reflecting Jesus’ time in the wilderness (Matthew 4:2). While the specific structure of Lent developed over time, its foundation is deeply biblical, emphasizing repentance and spiritual renewal.

4. Halloween (All Hallows’ Eve) – Originally the vigil of All Saints’ Day (November 1), this observance was meant to prepare for the solemn celebration of the saints in heaven. Over time, cultural influences introduced secular elements, but its roots remain in Christian tradition.

The Church’s Authority to Establish Liturgical Practices

Given the divine mandate to lead and instruct the faithful, the Church has the right to institute holy days and liturgical seasons. These practices help structure Christian life, guiding believers through a cycle of preparation, celebration, and reflection on the mysteries of salvation.

• The Church’s authority extends to the development of liturgical traditions, as long as they do not contradict Scripture but rather uphold its truths.

• The Catechism of the Catholic Church (CCC 1113-1116) affirms the importance of sacred traditions in preserving and transmitting the faith.

• The Second Vatican Council’s document Sacrosanctum Concilium (1963) highlights the role of the liturgical calendar in sanctifying time and deepening Christian spirituality.

Conclusion

While many Catholic feast days and traditions are not explicitly commanded in Scripture, they are not opposed to Scripture. Instead, they serve as meaningful expressions of faith, developed under the authority given by Christ to His Church. Jesus’ warnings against the “traditions of men” were not about all human traditions but about those that obscure the Gospel. When traditions draw believers closer to God and reinforce the teachings of Christ, they are not only permissible but beneficial.

The Catholic Church, guided by the Holy Spirit, continues to exercise its God-given authority to shape the liturgical life of the faithful. Through these traditions, believers are reminded of the great mysteries of salvation, encouraged to grow in holiness, and invited to participate more deeply in the life of Christ. As long as these traditions uphold rather than obscure the Gospel, they remain a legitimate and valuable part of Christian worship

Lent and the Gospel: A Debate on Faith, Works, and Salvation

 Lent and the Gospel: A Debate on Faith, Works, and Salvation

Lent has arrived once again, and as always, some anti-Catholic groups will claim that it is "pagan" and contradicts both the Gospel and Scripture. They argue that Lent transforms salvation—received by faith through grace alone—into a "works-based salvation." While I will address the "pagan" allegations in a separate discussion, this article will focus on why some groups believe Lent contradicts and even nullifies the Gospel.

As a Catholic, I observe Lent with devotion, striving to live according to its precepts and sacred Traditions. Beyond simply following Church teaching, I find that the practices of prayer, fasting, abstinence, and almsgiving—though valuable at any time of year—hold a unique spiritual significance in this season leading up to Pascua. They serve as a means of deepening my relationship with God, fostering holiness, and participating in the process of theosis or sanctification. However, not all Christian groups share this perspective. Some believe that Lent contradicts the Gospel and Scripture, turning faith into a "works-based salvation." In this discussion, we will explore why certain groups reject Lenten observances, why others embrace them, and how the Catholic Church understands and defends this sacred season.

The Gospel and the Debate Over Lent: Faith, Works, and Salvation

The Gospel, according to the Catholic Church, is the Good News of Jesus Christ—His life, death, and resurrection—through which He offers salvation and eternal life to all who believe in Him and follow His teachings. However, within Christianity, debates persist over how this Gospel should be understood and practiced, particularly regarding the observance of Lent.

Some Protestant and anti-Catholic groups reject Lent, arguing that its associated practices—fasting, prayer, and almsgiving—are works-based and contradict the biblical doctrine of salvation by grace alone through faith alone (Ephesians 2:8-9). From their perspective, salvation is a free gift from God that requires no additional actions beyond faith in Christ. They contend that engaging in Lenten observances implies that believers must perform acts of self-denial or good works to grow closer to God or to merit His grace, which they see as an affront to the sufficiency of Christ’s atonement.

Dr. John MacArthur, a well-known Protestant theologian, has criticized Lenten practices, stating: “The idea that we must somehow suffer or deprive ourselves to earn God’s favor or grow in holiness denies the sufficiency of Christ’s sacrifice. Our sanctification is the work of the Holy Spirit, not our own religious efforts.” Likewise, many evangelical groups argue that fasting and penance resemble Old Testament legalism rather than New Testament freedom in Christ.

Historically, the Protestant Reformation was largely a rejection of perceived Catholic legalism, and many reformers dismissed Lent as an unbiblical human tradition. Ulrich Zwingli, a Swiss reformer, opposed fasting regulations, writing that “God alone is to be served in spirit and in truth, not in outward observances.” Many evangelical churches today continue this tradition, emphasizing personal devotion over formalized liturgical practices.

The Ash Wednesday Debate

Additionally, some Protestant sects argue that the tradition of wearing ashes on one's forehead on Ash Wednesday contradicts Jesus' teaching in Matthew 6:16-18, where He instructs His followers not to look dismal when fasting but to wash their faces. They interpret this passage as a direct rejection of outward displays of piety, claiming that wearing ashes is an unbiblical, man-made tradition.

The Catholic Church, however, sees Ash Wednesday as a deeply biblical and meaningful tradition. The ashes serve as a sign of repentance, humility, and mortality, reminding believers of their dependence on God's mercy. The practice is rooted in Scripture, where ashes are frequently used as a symbol of penitence (e.g., Jonah 3:6, Daniel 9:3, Job 42:6). Rather than contradicting Jesus' words, the Catholic perspective holds that His teaching in Matthew 6 was a warning against hypocrisy, not against visible acts of faith performed with sincere heart.

The Catholic Perspective: Lent as a Gospel-Centered Practice

On the other hand, the Catholic Church—and even some Protestant denominations—defend Lent as a biblically rooted and spiritually enriching practice that aligns with, rather than contradicts, the Gospel. The Catechism of the Catholic Church states: “By the solemn forty days of Lent, the Church unites herself each year to the mystery of Jesus in the desert” (CCC 540).

Catholics do not view Lenten practices as a means of earning salvation but as a way to deepen one's relationship with Christ and conform more closely to His image. The Church teaches that works of penance, such as fasting, prayer, and almsgiving, are not done to earn God’s love but as a response to it. Pope Benedict XVI clarified this, stating: “Lent is not simply a time of self-denial; it is a time of deepening our faith in Christ and allowing His grace to transform us.”

Scripture itself supports fasting, prayer, and almsgiving as ways to grow in holiness. Jesus fasted for forty days in the wilderness (Matthew 4:1-11) and instructed His followers to fast (Matthew 6:16-18). The early Church continued these practices, as seen in Acts 13:2-3, where believers fasted and prayed before making important decisions.

Protestant Denominations That Observe Lent

Not all Protestants reject Lent. Many liturgical Protestant traditions, such as Anglicans, Lutherans, and Methodists, embrace Lent as a meaningful season of reflection. Martin Luther, though critical of Catholicism, did not reject fasting outright. In his Small Catechism, he wrote: “Fasting and bodily preparation are certainly fine outward training.” The Book of Common Prayer, central to Anglican worship, includes Lenten prayers and encourages fasting and self-examination. John Wesley, founder of Methodism, fasted regularly and saw spiritual value in the practice.

The Early Church on Lent and Spiritual Disciplines

The earliest Christians practiced fasting and penance as a response to God’s grace. The Church Father Tertullian (c. 155–220 AD) wrote, “Fasting possesses great power. If practiced with the right intention, it makes our prayers more effective and strengthens our relationship with God.” The Council of Nicaea (325 AD) formalized the forty-day Lenten season, reinforcing its widespread observance.

Conclusion: A Matter of Interpretation

Ultimately, the debate over Lent reflects broader theological differences regarding faith, works, and salvation. While some Protestant groups reject Lenten observances as a return to legalism, the Catholic Church and various Protestant traditions see them as a biblical and historical means of spiritual renewal. Far from undermining the Gospel, Lent, when properly understood, serves as a season of deeper conversion, echoing the words of James 2:17: “Faith by itself, if it is not accompanied by action, is dead.”

Mardi Gras is Pagan

Mardi Gras and Carnival: A Catholic Perspective on Celebration, History, and Holiness

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Mardi Gras—known as Carnivale in many Latin countries—will be celebrated on March 4th, 2025. For most people, both Catholic and non-Catholic, it’s a joyful, lively tradition marked by parades, music, and celebration. But not everyone sees it that way. Some view Mardi Gras as rooted in immorality, paganism, or even evil. So what’s the truth? And should Christians take part in it? This article explores the history, theology, and debates surrounding Mardi Gras to help answer that question.

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Catholic Origins and Liturgical Context

Mardi Gras, or "Fat Tuesday," is the culmination of the Carnival season, a time of festivity before the penitential season of Lent. In Catholic tradition, Lent is a 40-day period of fasting, prayer, and almsgiving, modeled after Christ’s 40 days in the desert (Matthew 4:1–11). Mardi Gras is not a secular or pagan invention but has deep roots in the Christian liturgical calendar as a last joyful feast before the solemn discipline of Lent begins on Ash Wednesday.

The term "Carnival" is believed to originate from the Latin carne levare, meaning "to remove meat," symbolizing the upcoming Lenten abstinence from meat and rich foods. This final day of indulgence serves a purpose: to emphasize contrast, to fully appreciate the coming spiritual fast.

Historical Development Within the Church

As Christianity spread across Europe, it often baptized and adapted local customs into the liturgical life of the Church, not as compromise but as evangelization. Pope Gregory the Great, in the 6th century, instructed missionaries to preserve as much of indigenous culture as possible, redirecting it toward the worship of God. Thus, Carnival traditions—feasts, music, masquerades—were incorporated into Catholic societies as expressions of joy and community before Lent.

Cities like Venice and later colonial New Orleans developed elaborate Carnival customs rooted in Catholic cultures. These were not pagan revivals but incarnational in spirit: expressions of Catholic life that recognize the full range of human emotion and the rhythm of feasting and fasting.

Theological and Moral Framework

The Catechism of the Catholic Church (CCC 1809) teaches: “Temperance is the moral virtue that moderates the attraction of pleasures and provides balance in the use of created goods.” Carnival is legitimate as long as it is ordered toward the good, rooted in joy, and not disordered by sin.

Catholic theology acknowledges that celebration and joy are not sinful in themselves. Jesus attended feasts (John 2:1–11), and Ecclesiastes 3:4 reminds us there is "a time to weep, and a time to laugh; a time to mourn, and a time to dance."

But the Church strongly warns against turning Mardi Gras into an excuse for vice:

• Galatians 5:13: “Do not use your freedom as an opportunity for the flesh.”

• 1 Peter 2:16: “Live as people who are free, not using your freedom as a cover-up for evil.”

Pagan Concerns and Catholic Clarification

Some critics, particularly from Protestant backgrounds, accuse Mardi Gras of being a continuation of paganism or Babylonian mystery religions. This view often misunderstands the Church’s historical approach. Catholicism has long transformed what was once pagan into something sanctified.

The Church Fathers acknowledged this principle. St. Augustine famously said, “The devil is a monkey. He imitates the things of God.” Pagan practices that mirrored truth could be redeemed, redirected to God. Pope Benedict XVI emphasized this approach, urging Christians to transform culture rather than reject it wholesale.

The Danger of Excess

While Mardi Gras has Catholic roots, the Church does not endorse the sinful behavior sometimes associated with modern celebrations. The excesses—drunkenness, promiscuity, and revelry devoid of spiritual context—are not part of authentic Catholic Carnival. Rather, they reflect secularization and a loss of the season's true purpose.

St. Paul’s words apply clearly:

• Romans 13:13: “Let us behave decently, as in the daytime, not in orgies and drunkenness, not in sexual immorality and debauchery.”

Where Mardi Gras becomes an occasion for mortal sin, it is no longer Catholic in spirit. Catholics are called to celebrate rightly, with joy rooted in gratitude, not license.

Should Catholics Celebrate Mardi Gras?

Yes—if it is celebrated in the proper Catholic spirit.

Catholicism embraces the body and the senses as good, created by God. Celebration is part of being human. But every celebration must be ordered toward virtue. Mardi Gras is not evil—it is human, cultural, and spiritual when understood correctly. As Pope Francis said, “A Christian is joyful. Even in pain and persecution, the Christian sings. Joy is the sign of the presence of God.”

Guidelines for Catholic Participation:

• Intention: Celebrate with the goal of honoring God and building community.

• Moderation: Avoid gluttony, drunkenness, and scandal.

• Preparation: Let Mardi Gras remind you that Lent is coming—make a plan for penance and prayer.

Conclusion

Mardi Gras is not a mistake or a pagan leftover—it is a Catholic cultural expression of joy before penance. It reflects the Church’s understanding of human nature: we are not angels, but embodied souls who need seasons of both feasting and fasting. Like all good things, Carnival must be ordered by virtue. Celebrated rightly, Mardi Gras becomes a prelude to spiritual renewal. Celebrated wrongly, it becomes a parody of its purpose.

The Church does not reject culture; it redeems it. And Mardi Gras, in its authentic form, is one more way Catholics live the rhythm of grace in time.

Lent is Pagan!

 

 It’s as predictable as death and taxes—whenever a traditional Christian holiday like Easter or Christmas approaches, a flood of articles, videos, and social media posts inevitably warn that these celebrations are 'pagan,' 'evil,' and should be avoided. But what’s the real story?

The Alleged Connection Between Lent and Pagan Practices

Some critics claim that Lent, particularly the 40 days of fasting and the observance of Ash Wednesday, has roots in pagan practices, specifically the Babylonian worship of the god Tammuz. These critics point to the 40 days of weeping for Tammuz, mentioned in the Bible, as a possible origin for the Christian observance of Lent. However, these claims are based on superficial similarities and lack strong historical evidence.

The 40 Days of Weeping for Tammuz

The Babylonian god Tammuz, also known as Dumuzi, was associated with fertility, agriculture, and the cycle of seasons. According to Babylonian mythology, Tammuz died and descended to the underworld, causing the earth to become barren. His wife, the goddess Ishtar (Inanna), mourned his death, and her mourning was believed to last for 40 days. This mourning period, marked by fasting and lamentation, was intended to bring Tammuz back to life, symbolizing the return of fertility to the earth.

The Bible mentions the mourning for Tammuz in Ezekiel 8:14: "Then he brought me to the entrance of the north gate of the house of the LORD, and I saw women sitting there, mourning the god Tammuz." This verse is part of a larger vision in which the prophet Ezekiel condemns the Israelites for adopting pagan practices.

Claims of Pagan Origins for Lent

Some proponents of the idea that Lent has pagan origins argue that the 40-day mourning period for Tammuz influenced the Christian practice of Lent. They claim that early Christians, particularly after the time of Constantine, adapted this pagan practice into their own religious calendar to make Christianity more palatable to converts from paganism.

These claims often also associate Ash Wednesday, when ashes are placed on the foreheads of Christians as a sign of repentance, with pagan rituals involving ashes. However, these connections are speculative and are not supported by solid historical evidence.

The Christian Origins of Lent

1. Biblical and Theological Roots: The 40 days of Lent are directly inspired by the 40 days Jesus spent fasting in the desert, as recorded in the Gospels (Matthew 4:1-11, Luke 4:1-13). This period of fasting and prayer is meant to prepare Christians for Easter by imitating Christ’s own period of preparation before His public ministry.

2. Ash Wednesday: The use of ashes as a symbol of repentance has clear biblical precedents in the Old Testament (Job 42:6, Daniel 9:3, Jonah 3:6). The practice of using ashes in the Christian liturgy can be traced back to the early Church and is not derived from pagan rituals.

3. Development of Lent in the Early Church: Lent as a liturgical season was established by the 4th century, as mentioned by early Church Fathers like St. Athanasius and St. Cyril of Jerusalem. The Council of Nicaea (325 AD) also referenced a period of fasting before Easter, further grounding Lent in Christian tradition.

Conclusion

The claim that Lent and Ash Wednesday are derived from the pagan worship of Tammuz or other Babylonian practices is not supported by historical evidence. While the 40 days of weeping for Tammuz in Babylonian mythology and the 40 days of Lent may seem superficially similar, their origins and meanings are entirely different. Lent is rooted in the biblical narrative of Jesus' 40 days in the wilderness and the early Christian practices of fasting, prayer, and repentance. The practice of using ashes also has a clear biblical foundation and was not borrowed from pagan rituals.

The development of Lent in the early Christian Church reflects a continuation of biblical themes and traditions, not an adoption of pagan customs. Therefore, while the Christian Church has, at times, transformed and adapted cultural elements, the core of Lent is thoroughly rooted in Christian theology and biblical practice.

Sources:

• Kelly, Joseph F. The Origins of Lent: From Fasting to Feasting. Liturgical Press, 2014.
• McGowan, Andrew. Ancient Christian Worship: Early Church Practices in Social, Historical, and Theological Perspective. Baker Academic, 2014.
• Bede, De Temporum Ratione.
• Ezekiel 8:14, The Holy Bible, NIV.