Christmas is Pagan!

All those idols. So pagan.

The True Origins of Christmas and Its Customs: History, Myths, and Misconceptions

Over time, Christmas has become one of the most celebrated holidays worldwide, with traditions such as caroling, feasting, gift-giving, the Christmas tree, and the December 25th date deeply woven into its fabric. However, modern skeptics often claim that many of these beloved customs are rooted in pagan practices, attempting to undermine their Christian significance. When viewed through the lens of history and tradition, it becomes clear that these practices, while sometimes influenced by pre-Christian cultural elements, have been thoroughly Christianized and transformed to reflect the message of Christ’s birth.

The Historical Evidence for December 25th as the Nativity of Christ

The claim that December 25th was chosen to “Christianize” pagan festivals like Sol Invictus or Saturnalia fails under scrutiny. The dating of Christ's Nativity to December 25th is an ancient tradition firmly established in early Christianity long before the Roman cult of Sol Invictus or modern theories about pagan influence gained traction.

The earliest mention of December 25th as the date of Christ’s birth comes from Saint Hippolytus of Rome around 205 A.D. In his Commentary on Daniel, Hippolytus connects Christ’s birth to this date, writing:

"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], the fourth day [Wednesday], while Augustus was in his forty-second year, but from Adam, five thousand and five hundred years."

This is not only a theological reflection but a direct assertion of the date, centuries before the establishment of Sol Invictus as a Roman festival in 274 A.D.

Further confirmation comes from the Chronography of 354, an early Christian document produced by the calligrapher Filocalus for a wealthy Roman Catholic named Valentinus. This calendar explicitly lists December 25th as the date of Christ’s birth:

“VIII kal. Ian. natus Christus in Betleem Iudeae.”
(“Eighth day before the Kalends of January [December 25], Christ was born in Bethlehem of Judea.”)

By 386 A.D., Saint John Chrysostom referenced this date in his homilies, appealing to now-lost Roman census records that corroborated Christ’s birth. Similarly, Saint Augustine of Hippo connected the date to the Annunciation (March 25th), arguing that Christ was conceived and crucified on the same day of the year, making December 25th nine months later a natural date for His birth.

The early and widespread recognition of December 25th as Christ’s birthday undermines the theory that the date was selected to co-opt pagan festivals. Instead, it reflects theological reasoning and historical tradition rooted in the early Church.

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.

Christmas Customs: Their Christian Origins and Misinterpreted Links to Paganism

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 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.

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.

 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.

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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.

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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.”

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.

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).

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?

Are Catholic Saints Renamed Pagan Gods? Separating Fact from Fiction

 The veneration and intercession of saints have never troubled me. Scripture clearly states that we will “partake of the divine nature” (2 Peter 1:4)—meaning that, in Heaven, we will be like God. In Catholicism, this process is called “sanctification,” and in Eastern Orthodoxy, it’s known as “theosis.” While we won’t become God Himself—an impossibility for created beings—we will share in His attributes, knowledge, and glory (cf. 1 John 3:2; 1 Corinthians 13:12). Christ Himself affirmed that His followers would perform great miracles through Him (John 14:12), which supports the Catholic understanding of saints’ intercessory powers.

I also believe that the pagans, in their own way, received a shadow of divine revelation about the truth of Christianity, including the future role of the saints. However, they misunderstood and distorted this revelation, turning saints into polytheistic gods, goddesses, and demigods. Since all religions contain some measure of truth and goodness—misinterpreted reflections of God’s revelation—it makes sense to me that the one true faith, the Catholic Church, would embody these truths while rejecting the errors. This conviction is yet another reason I’m Catholic.

Nevertheless, critics claim that Catholic saints are simply renamed pagan gods, that the Church compromised the Gospel and adopted a form of polytheism by replacing pagan deities with so-called "saints" to appeal to pagans. But is this accusation really true? Let’s examine this more closely.

Are Catholic Saints Renamed Pagan Gods? Separating Fact from Fiction

The question of whether Catholic saints are merely “renamed” pagan gods is a longstanding accusation that has been directed at the Church for centuries. Critics argue that the Church, in its efforts to convert pagan populations, simply replaced their deities with Christian saints to facilitate the process. But is this claim accurate, or is it a misunderstanding of the Church’s teachings and historical practices? A careful examination of scripture, Church documents, and scholarly opinions provides clarity.

Understanding the Role of Saints in Catholicism

The veneration of saints in Catholicism is rooted in the belief that they are holy individuals who, by God’s grace, exemplify Christian virtues and intercede on behalf of the faithful. The Church does not worship saints as gods, as made clear in the Catechism of the Catholic Church: “The Church venerates the saints and asks for their intercession, but worship and adoration are due to God alone” (CCC 971). Saints are seen as models of faith and conduits to Christ, not deities in themselves.

This distinction is further emphasized by Church Fathers such as St. Augustine, who in his City of God rejected any suggestion that the saints are equivalent to pagan gods. He argued that while pagans worshiped their gods as entities with powers independent of God, Christians view saints as completely dependent on and subordinate to God’s will (cf. City of God, Book VIII).

The Church’s Position: No Syncretism Allowed

The Church has always been cautious about accusations of syncretism (the blending of different religious beliefs). The Council of Nicaea (AD 325) and the Council of Trent (1545-1563) both clarified the role and veneration of saints to ensure it aligned with Christian doctrine. The Second Vatican Council reaffirmed this, stating: “The veneration of the saints is to be distinguished from the worship which is due to God alone” (Lumen Gentium, 51).

AI created image of Pope St. Gregory

In the fourth century, Pope Gregory the Great clarified the Church’s stance when writing to St. Mellitus, a missionary in Britain. He instructed not to destroy pagan temples but to purify them for Christian use and to encourage the celebration of Christian feast days, so that the people would “celebrate these, instead of the pagan feasts.” However, he was clear that pagan practices and beliefs were to be eradicated, not assimilated (cf. Letter to Abbot Mellitus, 601 AD).

Addressing the Misconception: Origins of the Critique

The misconception that Catholic saints are merely renamed pagan gods likely arises from a superficial similarity between certain saints and pagan figures. For instance, St. Brigid of Ireland is often said to have replaced the Celtic goddess Brigid. However, historical evidence indicates that St. Brigid was a real Christian woman who established monasteries and was known for her charity. The Church did not create or rename her to replace a deity, but rather elevated her to sainthood for her devout Christian life.

This critique is also commonly aimed at the celebration of feast days, which some claim were adapted from pagan festivals. For example, Christmas and All Saints’ Day are said to have replaced pagan solstice celebrations. But as historian Ronald Hutton notes, the selection of these dates was more complex and based on theological considerations, not a deliberate co-opting of pagan holidays (Stations of the Sun: A History of the Ritual Year in Britain, 1996).

Another example of a saint often mistaken for a pagan deity is St. Nicholas, commonly associated with the Greek god Poseidon or the Roman god Neptune. This confusion arises from his connection to sailors and the sea.

St. Nicholas vs. Poseidon/Neptune

AI created image of St. Nicholas, Bishop of Myra

St. Nicholas, a 4th-century bishop of Myra (in modern-day Turkey), is widely known as the patron saint of sailors. Many legends about St. Nicholas involve his miraculous interventions at sea, such as calming storms and saving sailors from shipwreck. This has led some to draw parallels between St. Nicholas and Poseidon/Neptune, who were revered by ancient Greeks and Romans as gods of the sea.

AI created image of the pagan Roman god Neptune

However, the association of St. Nicholas with the sea has a distinctly Christian origin. Historical records show that St. Nicholas’s protection of sailors was not an attempt to replace or Christianize Poseidon, but rather a reflection of the bishop’s intercessory power and the deep faith of seafaring Christians. His legends emphasize God’s power and mercy, not pagan deities.

According to the Catholic Encyclopedia, the cult of St. Nicholas spread rapidly in both the East and West, and by the 6th century, he was already being honored as a miracle worker. The Byzantine Emperor Justinian I even built a church in his honor, recognizing him as a saint whose life and deeds exemplified Christian virtues, completely separate from any pagan association (Catholic Encyclopedia, "St. Nicholas of Myra").

Moreover, the Catechism of the Catholic Church distinguishes clearly between the veneration of saints and any form of worship that could be attributed to pagan gods. St. Nicholas is celebrated for his generosity, protection, and compassion, qualities that set him apart from the more capricious nature of mythological gods like Poseidon. The celebration of his feast day on December 6th eventually led to the development of various Christmas traditions, but his status as a saint was rooted in historical fact and Christian devotion, not a repurposing of pagan mythology.

Thus, while St. Nicholas’s connection to sailors may superficially resemble that of Poseidon/Neptune, he was not a replacement for these deities but rather a Christian saint whose life inspired devotion among the faithful, especially those who relied on the sea for their livelihood.

St. Martin of Tours and His Association with Pagan Gods

AI created image of St. Martin of Tours

St. Martin of Tours is another example of a Christian saint who has been mistakenly identified with a pagan god. A 4th-century bishop and former Roman soldier, St. Martin is celebrated as the patron saint of soldiers and is known for his acts of charity and humility. His feast day, November 11th, falls around the time of many pre-Christian autumnal festivals, leading some to speculate that his veneration is merely a continuation of older pagan practices.

St. Martin and the God Mars

AI created image of the Roman god Mars

One of the most common claims is that St. Martin replaced the Roman god Mars, the god of war. This association arises from the similarity of their names—Martin derives from "Martinus," which in turn is related to Mars—and the fact that St. Martin is considered the patron saint of soldiers. Some critics suggest that early Christians co-opted the worship of Mars, transforming the war god into a Christian saint who represented virtues appropriate to soldiers, such as courage, charity, and humility.

However, this theory does not hold up under scrutiny. Historically, St. Martin’s veneration has always been centered around his life story, particularly his act of charity in cutting his cloak in half to share it with a beggar, who was later revealed to be Christ Himself. This episode emphasizes mercy and selflessness rather than the martial valor typically associated with Mars. The Catechism of the Catholic Church (CCC 2633) highlights intercession for others as a key Christian virtue, which was embodied in St. Martin’s life, making him a suitable model for Christians, especially soldiers, who were called to follow Christ’s example of peace and compassion.

St. Martin and Pagan Festivals

St. Martin’s feast day, falling on November 11th, coincides with the timing of pagan harvest festivals in Europe, such as the Germanic celebration of Martinalia and the Celtic festival of Samhain. These festivals marked the end of the agricultural season and the beginning of winter. As the Church sought to evangelize pagan communities, it is likely that St. Martin’s feast day was used as a Christian alternative to these pre-Christian observances. However, this does not mean that St. Martin himself was a transformed pagan figure.

Pope Benedict XVI, in his General Audience on July 4, 2007, described St. Martin as “one of the most famous and revered saints in Europe, as well as a great missionary.” He emphasized that St. Martin’s influence and popularity stemmed not from any association with pagan gods but from his dedication to spreading Christianity and caring for the poor.

Historical Misinterpretation

The mistaken association of St. Martin with Mars or other pagan gods is often the result of superficial similarities in name or the proximity of his feast day to pre-existing pagan festivals. As historian Ronald Hutton explains in Stations of the Sun: A History of the Ritual Year in Britain, the Church’s decision to place Christian feast days near pagan festivals was not an attempt to "rename" pagan gods, but rather a strategy to provide the faithful with opportunities to celebrate Christian mysteries in familiar seasonal contexts.

Moreover, the Second Vatican Council's document Lumen Gentium clarifies that the purpose of venerating saints is to honor the work of Christ in their lives, not to continue or replicate pagan customs (cf. LG 50). The Council reiterates that the saints are honored not as deities, but as friends and servants of God, completely distinct from pagan worship.

In summary, while St. Martin’s feast day and some aspects of his veneration might have been positioned to align with the calendar of pagan festivals, his identity and legacy are firmly rooted in Christian theology and practice. St. Martin is celebrated not as a rebranded pagan god, but as a genuine Christian saint whose life and deeds exemplify the virtues of faith, charity, and humility.

Saint Mary vs. Artemis/Diana

Yet another example Catholic detractors love to use is the Catholic view of Saint Mary, claiming she was just the goddess Artemis and Diana renamed. However, Saint Mary is not a renamed version of the pagan goddess Artemis (or Diana). This claim, often made in certain historical theories or anti-Catholic arguments, lacks substantial evidence and oversimplifies the complexities of religious history and theology. Here’s why:

Distinct Origins and Theologies:

The Virgin Mary and the goddess Artemis (known as Diana in Roman mythology) originate from vastly different religious traditions and have distinct roles and attributes. Artemis was the Greek goddess of the hunt, wilderness, and childbirth, and was often associated with nature and fertility. On the other hand, Mary is a central figure in Christianity, revered as the mother of Jesus Christ. Her veneration is rooted in Christian beliefs about her role in salvation history, not in pagan mythology.

Differences in Attributes and Worship:

Artemis was worshiped as a virgin goddess and protector of young women, but her cult and iconography emphasized independence and nature. In contrast, Mary’s veneration focuses on her purity, humility, and her role as the Mother of God. While both are associated with virginity, the significance of this attribute is entirely different. Additionally, Artemis was worshiped with rituals and offerings specific to her domains, whereas Marian devotion in Christianity involves prayers, intercessions, and feast days related to events in Mary’s life.

Historical Development of Marian Devotion:

Marian devotion developed organically within the context of early Christianity. By the time devotion to Mary grew in prominence (around the 3rd and 4th centuries), Christianity had already established its distinct theological identity, separating itself from pagan practices. While it is true that some aspects of Marian devotion may have been influenced by the broader cultural context (e.g., art styles or terminology), this does not mean Mary was merely a rebranded pagan goddess. Theological reflection on Mary’s role began with early Christian writers like the Church Fathers, who emphasized her unique role in the Incarnation and redemption.

Ephesus and the Connection to Artemis:

The claim often arises from the fact that the Council of Ephesus in 431 AD, which proclaimed Mary as “Theotokos” (Mother of God), was held in a city historically associated with the cult of Artemis. However, this does not imply that Mary is a continuation of Artemis worship. Ephesus was an important center for early Christianity, and the council’s decisions were based on Christological debates, not an attempt to syncretize with the local cult. By that time, Ephesus had long been a Christian city, and any similarities in language or symbolism are more likely due to cultural adaptation rather than religious continuity.

Syncretism and Misunderstanding:

While some scholars have noted that early Christianity occasionally adopted certain symbols or terms familiar to converts from other religions (a process known as inculturation), this was done to communicate Christian truths more effectively, not to merge with or continue pagan worship. The distinct doctrines, teachings, and liturgical practices of Marian devotion show no substantial theological overlap with the worship of Artemis or Diana.

In conclusion, while there may be superficial similarities in iconography or terms due to cultural factors, the theological foundations, historical origins, and religious meanings behind the veneration of Mary and the worship of Artemis/Diana are fundamentally different.

The Protestant Perspective

Many Protestant reformers in the 16th century, such as Martin Luther, criticized the veneration of saints as being too similar to the worship of pagan gods. Luther argued that the intercession of saints detracted from Christ’s role as the sole mediator (cf. Luther’s Works, vol. 25). John Calvin took a similar position, accusing the Catholic Church of encouraging “a mere transference of the worship of idols” (Institutes of the Christian Religion, Book I, Ch. 12).

However, contemporary Protestant scholars like Jaroslav Pelikan recognize that while Catholic practice has a “visual and symbolic” aspect that can seem reminiscent of pagan imagery, it is fundamentally rooted in Christian theology and Christocentric spirituality (Mary Through the Centuries, 1996).

The Church’s Response to the Accusation

The Church has always maintained that any superficial resemblance to pagan practices is coincidental and that the sanctification of elements from local cultures, such as architecture or art, is not an endorsement of pagan beliefs. As Pope Benedict XVI stated, “The Church has always taken the best of pagan culture… but she purifies it and transforms it to conform with the Gospel” (The Spirit of the Liturgy, 2000).

Moreover, the Church has officially denounced any attempt to syncretize Christian beliefs with paganism. The Council of Trent explicitly condemned any practice that would imply the worship of saints as deities (Session XXV, Decree on the Invocation, Veneration, and Relics of Saints).

A Balanced Perspective: Why This Argument Persists

Despite clear teachings and historical evidence to the contrary, the idea that Catholic saints are renamed pagan gods persists because of the complex history of the Church’s interaction with diverse cultures. When Christianity spread, it often built churches over former pagan sites and reinterpreted local symbols in light of Christian theology. This led to a perception of continuity where there was actually a deliberate transformation and redefinition.

The Catholic Church’s position is clear: saints are not worshiped as gods, nor were they adopted to replace pagan deities. Instead, the Church seeks to honor holy individuals who exemplified Christian virtues and to present them as models for the faithful. While pagan religions may contain some elements of truth, these truths are perfected in Christ and His Church.