Saint Anthony of Padua: A Feast of Faith, Bread, Lilies, and Italian Devotion in San Diego’s Little Italy

By Chris M. Forte

Every June, Catholics around the world celebrate one of the Church’s most beloved saints: Saint Anthony of Padua. His feast day falls on June 13, but in many parishes, especially Italian parishes and communities, the celebration is often moved to the nearest Sunday so more people can participate.

That was the case last Sunday at Our Lady of the Rosary Catholic Church in San Diego’s Little Italy, where the Feast of Saint Anthony was celebrated during the noon Mass. Since the noon Mass at Our Lady of the Rosary is the parish’s Italian Mass, the festa carried a special cultural and spiritual meaning. It was not only a Catholic devotion. It was also a living expression of Italian faith, memory, and community.

For a parish founded by and for Italian immigrants, the Feast of Saint Anthony is more than a date on the liturgical calendar. It is a reminder of how faith traveled with our ancestors across oceans, how saints became companions in hardship, and how Catholic traditions helped hold immigrant communities together in a new land.

Who Was Saint Anthony of Padua?

Saint Anthony of Padua was born in Lisbon, Portugal, in 1195. His baptismal name was Fernando Martins de Bulhões. Though he came from a noble family and received a strong education, he chose religious life at a young age. He first entered the Augustinian Canons, but after being inspired by the martyrdom of Franciscan missionaries, he joined the Order of Friars Minor, the community founded by Saint Francis of Assisi.

Taking the name Anthony, he became known as a brilliant preacher, teacher, theologian, and defender of the faith. He preached with clarity, courage, and deep love for the poor. His knowledge of Scripture was so profound that Pope Gregory IX reportedly called him a “living ark of the Testament,” a man whose mind and heart were filled with the Word of God.

Saint Anthony died near Padua, Italy, on June 13, 1231, at only 35 or 36 years old. He was canonized less than a year later, one of the fastest canonizations in Church history. In 1946, Pope Pius XII declared him a Doctor of the Church, honoring him as one of the great teachers of Catholic doctrine.

Yet for ordinary Catholics, Saint Anthony is not remembered only as a scholar. He is remembered as a saint close to the people.

He is the saint we ask for help when something is lost. He is the saint whose image often shows him holding the Child Jesus, a lily, or a book. He is the saint many families turn to in moments of worry, need, gratitude, and hope.

The familiar prayer says it simply:

“Saint Anthony, Saint Anthony, please come around. Something is lost and must be found.”

That little rhyme may sound simple, but behind it is a serious Catholic instinct: the belief that the saints are alive in Christ, that they pray for us, and that God’s grace reaches into the ordinary details of human life.

The Customs of Saint Anthony’s Feast

The Feast of Saint Anthony has many customs, especially in Italian, Portuguese, Brazilian, and other Catholic cultures. These traditions vary by region, but several are especially common.

One of the best-known customs is Saint Anthony’s Bread. The tradition is connected to stories of miracles and charity, especially the idea of giving bread or alms to the poor in thanksgiving for favors received through Saint Anthony’s intercession. In many churches, loaves of bread are blessed and distributed on or near his feast day.

This custom reflects something central to Saint Anthony’s life. He was not only a preacher of beautiful sermons. He was a preacher of charity. His devotion was not separated from the poor, the hungry, the suffering, or those who had been forgotten.

Another custom is the blessing or use of lilies, a symbol often associated with Saint Anthony. The lily represents purity, holiness, and the beauty of a life given to God. Many statues and holy cards show Saint Anthony holding a lily along with the Child Jesus.

There are also novenas and special prayers to Saint Anthony. In some places, Catholics pray a thirteen-day devotion leading up to his feast, while others observe the “Thirteen Tuesdays” in his honor. Tuesday became associated with Saint Anthony because of early traditions surrounding miracles at his tomb.

In Italian communities, the feast often became a full festa: Mass, prayers, processions, music, food, family gatherings, and a public expression of faith. These celebrations were not merely ethnic festivals. They were acts of Catholic memory. They brought together the altar, the street, the family table, and the neighborhood.

That is why saints’ feasts mattered so much to Italian immigrants in America. They were a way of saying: We are in a new country, but we have not forgotten who we are. We have not forgotten our faith. We have not forgotten the saints who walked with our parents and grandparents.

Saint Anthony and Italian Catholic Identity

Although Saint Anthony was born in Portugal, he is deeply loved in Italy, especially because of his life, ministry, death, and burial in Padua. To many Italians and Italian Americans, he is simply “Sant’Antonio.”

For generations of Italian families, devotion to Saint Anthony was part of everyday Catholic life. His statue might be found in a parish church, on a family prayer table, or in a grandmother’s home. His name was invoked for lost keys, lost documents, lost opportunities, lost loved ones, and sometimes even lost faith.

This is one of the beautiful things about Catholicism. The Church is universal, but devotion is often local, personal, and familial. A saint born in Portugal becomes beloved in Italy. Italian immigrants bring that devotion to America. Their children and grandchildren continue it in places like New York, Boston, Philadelphia, Los Angeles, San Francisco, and San Diego.

In that sense, Saint Anthony belongs to the whole Church, but he also belongs to the story of Italian America.

His feast reminds us that Italian Catholic identity was never only about food, language, music, or ancestry. Those things matter, but at the heart of the old Italian neighborhoods was the Church. The parish was where people were baptized, married, mourned, educated, organized, and remembered. The saints gave the calendar its rhythm. The festas gave the community its soul.

The Feast at Our Lady of the Rosary in San Diego

Our Lady of the Rosary Catholic Church has long been the spiritual heart of San Diego’s Little Italy. Founded to serve the Italian Catholic community, the parish remains one of the most visible signs of Italian faith in Southern California.

Last Sunday, the parish celebrated the Feast of Saint Anthony during the noon Italian Mass. That detail matters.

In many places, ethnic Catholic traditions have faded or become purely cultural. But at Our Lady of the Rosary, the Italian language still has a place in the life of the parish. The Mass itself becomes a bridge between generations: between the immigrants who built the parish, the children and grandchildren who inherited it, and the newer parishioners and visitors who come to experience its beauty.

To celebrate Saint Anthony at the Italian Mass is to remember that this devotion came to San Diego through real families, real immigrants, real fishermen, real workers, real mothers and fathers, and real Catholics who wanted a church where their language, culture, and faith could live together.

The festa during Mass also keeps the focus where it belongs: on God. Saint Anthony is honored not as an isolated figure, but as a witness to Christ. The Mass is the center. The Eucharist is the center. The saint points beyond himself to Jesus.

That is the Catholic meaning of a feast day. We honor the saint because the saint reveals what God’s grace can do in a human life.

A Tradition Celebrated Every Year

Every year, the Feast of Saint Anthony at Our Lady of the Rosary continues this old pattern of Catholic life. It brings together devotion and heritage, prayer and memory, the Italian language and the universal Church.

For San Diego’s Little Italy, this annual celebration is one of those traditions that quietly preserves the neighborhood’s deeper identity. Little Italy today is known for restaurants, piazzas, apartments, nightlife, tourists, and the famous neighborhood sign. All of that is part of the modern community. But beneath the visible neighborhood is a much older story.

Before Little Italy was a dining destination, it was a working immigrant neighborhood. Before it was a brand, it was a community. Before the patios, wine bars, and condo towers, there were families, fishing boats, processions, parish societies, novenas, baptisms, funerals, and Sunday Mass.

Our Lady of the Rosary keeps that memory alive.

The Feast of Saint Anthony is part of that living memory. It reminds us that Italian American culture is not only something we inherit through blood. It is something we practice. It is something we show up for. It is something we teach, pray, sing, cook, bless, and hand on.

Why Saint Anthony Still Matters

Saint Anthony remains popular because his intercession feels close to ordinary life. People lose things. People lose direction. People lose hope. People lose faith. People lose loved ones. People lose their sense of belonging.

Saint Anthony’s life answers those losses with the Gospel. He tells us that what is truly lost can be found in Christ. He reminds us that faith is not an abstract idea, but a lived relationship with God. He shows us that preaching, charity, humility, and devotion belong together.

For Italian Americans, especially Catholics, his feast is also a reminder that our heritage is not dead. It does not have to be reduced to nostalgia. It can still be lived in the present.

When the Feast of Saint Anthony is celebrated at Our Lady of the Rosary, in Italian, during Mass, in the heart of San Diego’s Little Italy, something beautiful happens. The past and present meet. The old immigrant parish speaks again. The saints are honored. The Eucharist is celebrated. The community remembers who it is.

And Saint Anthony, the humble friar of Padua, continues to do what he has done for centuries: point lost souls back to Christ.

Sant’Antonio di Padova, prega per noi.

Saint Anthony of Padua, pray for us.

The Feast of Saint Joseph: La Tavola di San Giuseppe

 

The Feast of Saint Joseph: La Tavola di San Giuseppe

Introduction

The Feast of Saint Joseph, or La Festa di San Giuseppe, is a deeply cherished tradition in Catholicism and among Italians worldwide. Celebrated on March 19th, this feast honors Saint Joseph, the earthly father of Jesus and patron saint of workers, fathers, and the universal Church. In Italy, the day is recognized as a national holiday, much like Father’s Day, and is observed with religious ceremonies, grand feasts, and acts of charity. Italian-American communities, particularly Catholic ones, have maintained and adapted these traditions in the United States, ensuring that Saint Joseph’s Day remains a vital cultural and religious celebration.

The Significance of Saint Joseph in Catholicism

Saint Joseph is venerated as a model of humility, faith, and hard work. Though little is written about him in the Bible, his role in salvation history is profound. As the protector of the Holy Family, Joseph demonstrated unwavering obedience to God’s will, providing for Mary and Jesus through his labor as a carpenter. Pope Pius IX declared him the patron of the universal Church in 1870, solidifying his importance in Catholic devotion.

The Church has long recognized Saint Joseph as a special intercessor, particularly for workers, fathers, and those in need. His feast day is marked with prayers, special Masses, and celebrations that reflect his virtues of generosity and humility.

La Tavola di San Giuseppe: The Traditional St. Joseph’s Table

One of the most beloved traditions associated with Saint Joseph’s Day is the Tavola di San Giuseppe (St. Joseph’s Table), a communal feast that dates back to the Middle Ages in Sicily. According to legend, during a time of severe drought and famine, Sicilians prayed to Saint Joseph for relief. When the rains finally came, they prepared a grand banquet in his honor, offering food to the poor in thanksgiving. This tradition continues today as a way of honoring Saint Joseph’s spirit of kindness and care for the less fortunate.

A traditional Tavola di San Giuseppe includes a beautifully adorned altar with three tiers, representing the Holy Trinity. The table is filled with an abundance of food, all meatless in accordance with Lenten traditions. Common dishes include:

• Fava beans – Symbolizing good luck and abundance, as they were one of the few crops that sustained people during the famine.

• Bread in symbolic shapes – Breads shaped like crosses, staffs, and Joseph’s beard are central to the feast.

• Pasta con sarde – A Sicilian dish made with pasta, sardines, fennel, and breadcrumbs.

• Zeppole di San Giuseppe – Traditional cream-filled pastries associated with the feast.

• Citrus fruits, vegetables, and wine – Reflecting the bounty of the harvest.

The feast is often accompanied by prayers, the recitation of the Rosary, and communal dining, with an emphasis on feeding the poor and those in need.

Saint Joseph’s Day in Italy

In Italy, March 19th is not only a religious observance but also a public holiday. The day is akin to Father’s Day, with families celebrating their fathers and grandfathers, recognizing their dedication and sacrifice in the spirit of Saint Joseph. Children often give gifts to their fathers, and communities hold processions, parades, and special Masses in his honor.

In southern Italy and Sicily, Saint Joseph’s Day is especially revered. Many towns hold reenactments of the Holy Family seeking shelter, with participants dressed as Joseph, Mary, and Jesus, symbolizing Joseph’s role as a provider and protector. Public feasts are common, and it is customary for those who have had prayers answered through Saint Joseph’s intercession to host a Tavola di San Giuseppe as an act of thanksgiving.

Italian-American Celebrations in the United States

Italian-American Catholic communities have brought the rich traditions of Saint Joseph’s Day to the United States, particularly in cities with large Italian populations such as New Orleans, New York, and Chicago. Parishes and cultural organizations organize Saint Joseph’s Tables, Masses, processions, and charitable events to honor the saint.

In New Orleans, for example, the celebration is particularly grand, with elaborate altars, public feasts, and a deep-rooted tradition of generosity. Bakeries and restaurants prepare zeppole and other festive foods, while churches host Masses and community gatherings.

Saint Joseph’s Day at Our Lady of the Rosary, San Diego

Our Lady of the Rosary (OLR), an Italian National Parish in San Diego’s historic Little Italy, has long been a cornerstone of Italian Catholic traditions in the region. The parish is known for hosting grand celebrations for various saint feast days, including La Festa di San Giuseppe.

Each year, OLR’s Saint Joseph’s Day celebration is one of its most anticipated events, bringing together the community for a special Mass, a traditional Tavola di San Giuseppe, and acts of charity. The event typically includes a solemn procession, beautifully adorned altars, and a communal feast featuring classic Italian dishes associated with the holiday.

To offer a glimpse of what a traditional Saint Joseph’s Day Mass at Our Lady of the Rosary looks like, I am sharing a video from the 2019 celebration. Though it was recorded on a cell phone, I hope it captures the beauty and solemnity of the occasion. Below is a short clip of the opening procession, and you can view the full video here.

For more photos and a deeper look at past celebrations, you can find additional resources here. If you would like to learn more about Saint Joseph’s Day and its significance, you can read about it here.

Visit Our Lady of the Rosary

If you are ever in Southern California and want to experience an authentic Saint Joseph’s Day celebration, consider visiting Our Lady of the Rosary in San Diego’s Little Italy. Attending this feast day is a wonderful way to immerse yourself in Italian Catholic traditions and devotion.

Our Lady of the Rosary

• Address: 1629 Columbia St., San Diego, CA 92101

• Email: parish@olrsd.org

• Phone: 619-234-4820

• Website: OLRSD.org

Conclusion

The Feast of Saint Joseph is a cherished tradition that bridges faith, culture, and community. Whether celebrated in Italy, the United States, or anywhere with a strong Catholic presence, the feast serves as a reminder of Saint Joseph’s virtues of humility, protection, and charity. From grand altars and feasts to intimate family gatherings, the day continues to be a testament to the enduring devotion to this beloved saint.

As Italian-American Catholics maintain and adapt these traditions, Saint Joseph’s Day remains a beautiful expression of faith, gratitude, and communal spirit. If you ever have the chance to experience a Tavola di San Giuseppe or attend a Saint Joseph’s Day Mass, it is an event that truly embodies the heart of Italian Catholic culture.

Grazie! Auguri!

Saint Patrick and the Celebration of Saint Patrick’s Day

 Saint Patrick and the Celebration of Saint Patrick’s Day

Introduction

Saint Patrick’s Day, celebrated on March 17th, is one of the most widely recognized holidays in the world. While it is often associated with parades, festivals, and revelry, its origins are deeply rooted in Catholic tradition. Saint Patrick, the patron saint of Ireland, was a missionary and bishop who played a crucial role in converting Ireland to Christianity. Despite the modern secularization of Saint Patrick’s Day, which often glorifies excessive partying, drunkenness, and lawlessness, for devout Catholics, it remains a sacred feast day honoring the life and legacy of a saint who brought the Gospel to the Irish people.

The Life of Saint Patrick

Saint Patrick was born in Roman Britain in the late 4th or early 5th century. At the age of sixteen, he was kidnapped by Irish raiders and sold into slavery in Ireland. He spent several years as a shepherd, during which he deepened his faith and spent much time in prayer. According to his Confessio, he experienced a vision that guided him to escape captivity and return home. However, he later had another vision in which the Irish people called him back to bring them Christianity.

Patrick studied for the priesthood and was eventually consecrated as a bishop. He returned to Ireland as a missionary, tirelessly spreading the Christian faith, converting thousands, and establishing churches and schools. He is credited with using the three-leaf clover, or shamrock, to explain the Holy Trinity—Father, Son, and Holy Spirit. Saint Patrick’s evangelization led to the widespread Christianization of Ireland, making him one of the most revered saints in Catholic history.

The Origins of Saint Patrick’s Day

The Catholic Church has observed March 17th as the Feast of Saint Patrick since the 17th century. It is a solemn holy day in Ireland, marked by Mass, prayer, and reflection. Traditionally, the day falls during Lent, a period of fasting and penance, but the Church grants a dispensation to allow for a feast in Saint Patrick’s honor.

For many years, Saint Patrick’s Day was strictly a religious holiday in Ireland, observed with quiet devotion rather than public festivities. Pubs were even closed on March 17th until the 20th century. However, as Irish immigrants spread across the world, particularly to the United States, they brought their traditions with them, and the holiday gradually became a global celebration.

The Secularization of Saint Patrick’s Day

Over time, Saint Patrick’s Day has lost much of its religious significance, becoming a largely secular event characterized by parades, parties, and excessive drinking. In cities like Dublin, New York, Boston, and Chicago, large-scale celebrations featuring green clothing, beer, and public revelry dominate the holiday. Many non-Irish people participate, often unaware of the day's true religious and historical meaning.

This secular transformation has led to concern among Catholics who wish to preserve the feast’s original sanctity. Instead of honoring Saint Patrick’s missionary work and devotion to God, mainstream celebrations frequently promote behavior that contradicts Catholic values. Despite this, many faithful Catholics continue to observe the day as it was intended: a time of prayer, thanksgiving, and reverence for a saint who played an essential role in spreading Christianity.

Catholic Observance of Saint Patrick’s Day

For those who wish to celebrate Saint Patrick’s Day in a manner consistent with Catholic tradition, there are several meaningful ways to honor the saint:

1. Attending Mass – The most appropriate way to celebrate Saint Patrick’s Day as a Catholic is by attending Mass in his honor. Many parishes hold special liturgies to commemorate his life and mission.

2. Praying to Saint Patrick – Asking for Saint Patrick’s intercession is a powerful way to strengthen one's faith and seek guidance in the Christian journey.

3. Lighting a Candle for Saint Patrick – A simple yet profound act of devotion, lighting a candle is a traditional way to honor a saint and reflect on their holiness.

4. Reading the Confessio – Saint Patrick’s own writings provide insight into his faith, struggles, and deep love for God.

5. Fasting and Acts of Charity – In keeping with Lent, one can honor Saint Patrick by performing acts of kindness and self-discipline rather than indulging in excess.

As for myself, I will celebrate this day the way a Catholic should: lighting a candle for Saint Patrick, praying to him, and attending Mass. I will reflect on his incredible journey, his unwavering faith, and his dedication to bringing souls to Christ. While many will spend the day in revelry, I choose to honor the saint in a way that aligns with the sacred nature of his feast. I have also had the privilege of marching in a Saint Patrick’s Day parade before, and if given the opportunity, I would gladly do so again, as it is a meaningful way to celebrate the day with pride, tradition, and faith.

Saint Patrick’s Day in Ireland and Around the World

Despite the secularization of the holiday, Saint Patrick’s Day remains a public holiday in Ireland and is still observed with religious services. Many Irish families attend Mass and gather for meals in a spirit of thanksgiving. In Northern Ireland, it is a day of both religious and cultural significance, with events that celebrate Irish heritage alongside traditional Catholic observances.

In the United States, where Irish immigrants played a major role in shaping the nation’s history, Saint Patrick’s Day has grown into one of the most widely celebrated cultural festivals. Cities like New York and Boston host grand parades featuring Irish music, dance, and symbols of national pride. However, in Catholic circles, there is a growing effort to reclaim the true meaning of the feast, ensuring that the focus remains on Saint Patrick’s devotion to Christ rather than on excess and revelry.

Conclusion

Saint Patrick’s Day is far more than an excuse for partying—it is a sacred Catholic feast that honors one of the Church’s greatest missionaries. While modern secular culture has distorted its meaning, true Catholic celebration of the day should focus on faith, gratitude, and devotion.

Saint Patrick’s life serves as an inspiration for all Catholics, reminding us of the power of faith, the importance of evangelization, and the call to serve God in all circumstances. As we celebrate his feast, let us do so in a manner worthy of his legacy: with prayer, reverence, and a commitment to living out our faith.

Saint Patrick, pray for us!

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.”

Catholic Jubilee & The Holy Doors

 

Jubilee 2025 After the Doors Have Closed: Scripture, Tradition, and a Catholic Witness

Jubilee 2025 has ended. The Holy Doors are now closed, in Rome and throughout the world. As a Catholic, I do not experience this moment as a loss. I experience it as a reckoning, a quiet but demanding question: What did this year actually change in me?

A Jubilee is not meant to remain open. It is meant to form us, then send us back into ordinary life carrying what we received.

The Jubilee Is Biblical Before It Is Catholic

The Jubilee is not a medieval invention. It comes straight from Scripture.

In Leviticus 25:10, God commands Israel to “proclaim liberty throughout the land to all its inhabitants.”¹ Debts were forgiven, slaves freed, and land restored. The Jubilee was not symbolic theater. It was a concrete act of mercy rooted in God’s ownership of all things.

Jesus places Himself directly in this tradition. At the start of His public ministry, He reads from Isaiah and declares:

“The Spirit of the Lord is upon me… to proclaim liberty to captives… to let the oppressed go free” (Luke 4:18–19).²

Christ is not abolishing the Jubilee. He is fulfilling it.

When Pope Boniface VIII proclaimed the first Christian Jubilee in 1300, he was not importing something foreign into Christianity. He was drawing out what was already there: repentance, pilgrimage, reconciliation, and mercy grounded in Christ.³

“I Am the Door”: Scripture and the Holy Door

The Holy Door is one of the most misunderstood elements of a Jubilee.

Jesus says plainly:

“I am the door. Whoever enters through me will be saved” (John 10:9).⁴

The Church takes this literally and sacramentally, not magically. Passing through a Holy Door is a bodily confession of faith in Christ.

The Catechism of the Catholic Church teaches that God uses visible signs to communicate invisible grace, because human beings are both spiritual and bodily creatures.⁵ This sacramental logic flows directly from the Incarnation.

St. Augustine of Hippo expressed this principle succinctly when he described the sacraments as *“visible words.”*⁶ The Holy Door functions in that same theological register.

The Closing of the Holy Doors

Now the doors are sealed again, and that closure is not accidental.

In Scripture, sacred time always has an end. Feasts conclude. Fast days end. Grace then calls for response.

The closing of the Holy Doors reminds me that grace is never meant to remain confined to a season. As the Catechism teaches, grace requires human cooperation and bears fruit in lived conversion.⁷

Christ does not close the door on us. He sends us out.

Rome: The Heart of the Universal Jubilee

In Rome, the traditional Holy Doors were opened and then closed at the four major papal basilicas:

• St. Peter’s Basilica

• St. John Lateran

• St. Mary Major

• St. Paul Outside the Walls

These basilicas are not talismans. They are visible signs of apostolic continuity and ecclesial unity.

During the Jubilee, Pope Francis repeatedly emphasized that the Holy Door symbolizes entry into the mercy of the Father through Christ alone.⁸

A Jubilee for the Whole Church: Including San Diego

Jubilee 2025 was intentionally universal.

While Rome held pride of place, dioceses around the world designated local pilgrimage sites so the faithful could participate fully. This included my own city, San Diego.

In San Diego, designated Jubilee pilgrimage sites included:

• St. Joseph Cathedral, the mother church of the Diocese of San Diego

• Mission San Diego de Alcalá, the first Franciscan mission in California and a foundational site of Catholic evangelization

• Additional diocesan shrines and parishes designated by the bishop for Jubilee prayer, confession, and pilgrimage

Participating locally reinforced a core Catholic truth: the Church is universal, but mercy is always personal and near.

Indulgences, Healing, and the Catechism

Indulgences are often misunderstood.

The Catechism explains that sin produces both eternal and temporal effects.⁹ While sacramental confession reconciles the sinner to God, healing and purification often remain necessary.

This teaching is grounded in both Scripture and pastoral realism. St. John Chrysostom described repentance as a medicine for the soul, emphasizing healing rather than legalism.¹⁰

Indulgences are ordered toward that healing, not toward bypassing conversion.

Responding to the Claim That the Jubilee Is “Pagan”

Claims that the Jubilee or Holy Doors are pagan misunderstand both history and theology.

The Jubilee originates in Jewish law, not pagan myth. Its Christian development flows from Scripture, not syncretism. The use of ritual and physical signs is not pagan but biblical, sacramental, and incarnational.

As the Catechism affirms, Christianity rejects superstition while affirming the legitimate use of sacred signs ordered toward God.¹¹

The Jubilee calls sinners to repentance, confession, and trust in Christ. That is not paganism. That is the Gospel.

What Remains Now That the Doors Are Closed

The Holy Doors are sealed again, in Rome and in San Diego. But Christ remains open.

As Pope Francis has often reminded the Church, *“God never tires of forgiving us; we are the ones who tire of asking.”*¹²

The Jubilee has ended. The work continues.

If this Holy Year meant anything, it will be revealed now, in how I live.

The doors are closed.

Christ is not.

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Endnotes

1. Lev. 25:10 (RSV).

2. Luke 4:18–19; cf. Isa. 61:1–2.

3. Boniface VIII, Antiquorum Habet Fida Relatio (Bull of Jubilee, 1300).

4. John 10:9.

5. Catechism of the Catholic Church (CCC), nos. 1146–1148.

6. Augustine of Hippo, In Johannis Evangelium Tractatus, 80.3.

7. CCC, nos. 2001–2002.

8. Francis, Misericordiae Vultus (Bull of Indiction of the Jubilee of Mercy), no. 3.

9. CCC, nos. 1472–1473.

10. John Chrysostom, Homilies on Repentance and Almsgiving.

11. CCC, nos. 2110–2111.

12. Francis, General Audience, February 19, 2014.

The Feast of the Baptism of the Lord

 

The Feast of the Baptism of the Lord: History and Theology from My Catholic Perspective

When I attend Mass for the Feast of the Baptism of the Lord, I see it as far more than a transition out of the Christmas season. For me, this feast is a profound moment in the life of Christ and a key to understanding my own baptism. The Church places this celebration at the close of the Christmas season because it reveals who Jesus truly is and what His mission will be.

The feast centers on the Gospel accounts of Jesus going to the Jordan River to be baptized by John the Baptist. The Church teaches clearly that Jesus did not undergo baptism because He needed repentance or cleansing. He is without sin. Instead, He enters the waters to identify Himself with fallen humanity and to inaugurate His public ministry. At this moment, Christ steps forward openly as the Messiah.

What strikes me most is how explicitly Trinitarian this event is. The Son stands in the river, the Holy Spirit descends upon Him, and the Father’s voice declares Him to be His beloved Son. The Church has always understood this moment as a manifestation of the Trinity, a public revelation of God’s inner life. That alone gives the feast enormous theological weight.

Catholic teaching also emphasizes that Christ’s baptism sanctifies the waters of the world. By entering the Jordan, Jesus prepares water to become the instrument through which new life in grace will be given. This is why the Church sees His baptism as directly connected to mine. His baptism is not separate from Christian baptism. It is the source of its power. Because Christ entered the water, my baptism becomes a real participation in His life, death, and resurrection.

Historically, the Church has commemorated the Baptism of the Lord since the early centuries. In the East, it was closely tied to the celebration of Christ’s manifestation to the world, alongside the visit of the Magi and the wedding feast at Cana. Over time, the Church clarified the liturgical calendar, but the meaning remained the same: this feast proclaims who Jesus is and what He came to do. It is about revelation, mission, and salvation, not seasonal symbolism.

When I reflect on this feast, I also hear the Church calling me back to my baptismal identity. The prayers of the Mass repeatedly point to adoption, grace, and new life. I am reminded that baptism is not merely a past event but a present reality. I belong to Christ because He first chose to stand in the waters for me.

Addressing the Claim That the Feast Is “Pagan”

I’ve often encountered claims that the Feast of the Baptism of the Lord is pagan because it involves water or because other ancient cultures used water in religious rituals. I find this argument deeply flawed.

Water is universal because it is necessary for life. Its use does not automatically make a practice pagan. The Church does not teach that water has power on its own. Baptism is effective because of Christ’s command and promise, not because water is treated as a deity or magical force. Catholic sacramental theology is clear: God uses created things as instruments of grace, not objects of worship.

There is also no historical evidence that this feast was adapted from a pagan festival. Christians were commemorating Christ’s baptism very early, based directly on the Gospel accounts. The meaning of the feast has always been tied to Jesus, the Trinity, and salvation. Pagan myths do not proclaim a sinless Son of God revealed by the Father and Spirit, nor do they teach incorporation into divine life through grace.

From my perspective, labeling this feast as pagan requires ignoring both Scripture and history. It assumes similarity equals borrowing, which is not how the Church understands truth. Christianity does not absorb paganism; it transforms the world by revealing the true God within it.

Why This Feast Matters to Me

For me, the Feast of the Baptism of the Lord is a declaration of identity. It tells me who Jesus is and who I am because of Him. It reminds me that my faith is rooted in real events, real history, and clear teaching. Far from being pagan, this feast stands at the heart of Christian revelation. It proclaims Christ, sanctifies creation, and calls me to live as a baptized child of God.

The Feast of the Epiphany & La Befana

 

Epiphany, La Befana, and the Faith I Had to Find for Myself

I did not grow up immersed in Italian Catholic tradition. Not really.

My parents divorced when I was young. My father was Catholic. My mother was Lutheran. I lived with my mom, so most Sundays were spent in her Lutheran church. It was sincere and reverent, but stripped down. No saints. No feast days. No sense of the liturgical year as a living cycle. Christmas and Easter were there, of course, but everything else felt flat and interchangeable.

Catholicism entered my life only in fragments. Weekend visits with my father. Time at my grandparents’ house. Occasional Mass at his parish. Even that faded when my father stepped away from the Church for a while. Whatever Italian Catholic inheritance I had was not handed to me whole. It came in pieces, and then it mostly stopped coming at all.

That is the context in which I now approach the Feast of the Epiphany and the tradition of La Befana. Not with nostalgia for a childhood I never had, but with a deliberate desire to reclaim something that slipped through the cracks.

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Discovering Epiphany as an Adult

In the Lutheran world I grew up in, Epiphany existed mostly as a word. It might show up in the church calendar, but it did not shape how we lived. There were no customs attached to it. No sense that Christmas was still unfolding.

Catholicism sees things differently. The Feast of the Epiphany celebrates Christ revealed to the nations through the visit of the Magi. It is not a quiet wrap-up. It is a declaration. The child born in Bethlehem is not only for Israel, and not only for the devout or the prepared. He is for outsiders, travelers, seekers.

Learning this as an adult Catholic changed how I understood the season. Christmas does not end in a single day. It moves outward, like ripples. Epiphany is where that movement becomes explicit.

For someone who grew up between traditions, never fully rooted in either, that message matters. The Magi were not insiders. They came late. They came from far away. And they were still welcomed.

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Meeting La Befana Later Than Most

I did not grow up hearing about La Befana. No stories. No candies left behind. No Epiphany Eve rituals.

I encountered her later, while trying to understand Italian Catholic culture beyond stereotypes. At first, she sounded almost silly. An old woman on a broomstick delivering gifts did not seem especially theological.

Then I learned the story behind her.

According to tradition, the Magi asked an old woman for help finding the Christ Child. She refused to go with them. Later, filled with regret, she set out to find Him herself, carrying gifts. She never finds Jesus, so she gives gifts to children instead, hoping one of them might be Him.

Seen through a Catholic lens, La Befana is not a distraction from the Gospel. She is a commentary on it. She represents repentance, missed chances, and the stubborn hope that love can still make amends.

That story resonates deeply with someone who came to Catholicism slowly, unevenly, and with long gaps. It speaks to the fear of having missed something essential, and the faith that the search still matters.

It is worth addressing the claim, often repeated online, that La Befana is pagan or even “evil.” That accusation says more about modern suspicion than about history or theology. La Befana developed within a Catholic culture that understood how to teach through story. She is not worshipped, invoked, or treated as a spiritual power. She is a folk figure attached to a Gospel event, much like medieval mystery plays or saint legends. The Church has long distinguished between superstition and symbolic storytelling, and La Befana clearly belongs to the latter. Her broomstick is not a sign of witchcraft but of humility and domestic life. Her journey is not magic but repentance in motion. Far from undermining the faith, the tradition reinforces a core Catholic truth: even when we hesitate, even when we miss Christ the first time, grace still invites us to go looking.

Another common claim is that La Befana is simply the Roman goddess Strenia in disguise, a pagan figure renamed and smuggled into Christian culture. From a Catholic perspective, this argument misunderstands how history and popular devotion actually work. Similarities in timing or symbolism do not equal identity. The Church did not baptize pagan gods by renaming them; it replaced them. Where pagan festivals once marked abstract forces like fortune or the new year, Epiphany centers on a concrete historical event: the revelation of Christ to the nations. La Befana is not treated as divine, does not receive worship, and has no cult, temples, or prayers. She functions as a moral figure within a Christian story, shaped by the Gospel, not as a survival of Roman religion. At most, older cultural imagery was repurposed and emptied of its former meaning, something Christianity has done throughout history without compromising the faith. What remains in La Befana is not paganism, but a thoroughly Christian message about repentance, humility, and the persistent search for Christ.

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Growing Up Without Saints

My mother’s Lutheran church was thoughtful and Scripture-centered, but saints were absent. Their feast days were absent too. The faith I learned there emphasized belief, but not memory. There was little sense that Christians across centuries and cultures had lived the same faith in richly different ways.

Catholicism, by contrast, remembers everything. Saints, feast days, seasons, customs. Italian Catholicism does this with particular intensity. Faith spills into food, stories, local legends, and household rituals.

Because I did not grow up with that, I had to choose it later. That choice feels more conscious, and sometimes more fragile. I am not continuing a seamless tradition. I am rebuilding one.

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Reclaiming What Was Interrupted

Reclaiming Epiphany and La Befana now is not about pretending my upbringing was something it was not. It is about honoring the part of my heritage that was interrupted by divorce, distance, and time.

It looks simple. Leaving Christmas decorations up until January 6. Reading the Gospel of the Magi slowly. Learning the stories my grandparents likely knew without thinking about them. Letting Catholic time shape my year, instead of letting the secular calendar rush me along.

These practices do not erase my past. They integrate it.

As an Italian American Catholic who did not grow up fully Catholic, Epiphany feels especially fitting. It celebrates a God who reveals Himself to those who arrive late, from far away, carrying questions instead of certainty.

La Befana reminds me that regret does not have to end in paralysis. It can become movement. Searching. Giving.

In reclaiming these traditions, I am not going backward. I am finally stepping into something that was always waiting for me.

New Years is Pagan!

 

Mother of God & the Christian Meaning of New Year’s Day

Every year, January 1 rolls around with a mix of fireworks, champagne, and cheers. For many, it’s a day of parties and resolutions. But for Catholics, it’s much more than a secular calendar flip. It’s the Solemnity of Mary, the Holy Mother of God—one of the most theologically rich and historically rooted feast days in the Church.

This article explores both the civil New Year and the Christian feast that shares the date. We’ll unpack their origins, address the criticisms about "paganism," and explain why Catholics are not only justified in observing this day but spiritually enriched by it.

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1. The Theological and Historical Roots of the Solemnity

On January 1, the Catholic Church celebrates the Solemnity of Mary, Mother of God, a feast with deep Christological roots. The Church honors Mary not simply as the mother of Jesus the man, but as the Mother of God (Theotokos), because the child she bore is one divine person with both a human and divine nature.

This title was dogmatically affirmed at the Council of Ephesus in 431 A.D.:

“If anyone will not confess that the Emmanuel is very God, and that therefore the Holy Virgin is the Mother of God (Theotokos)... let him be anathema.”

This teaching wasn’t about elevating Mary in isolation, but about safeguarding the truth of the Incarnation. As the Catechism of the Catholic Church (CCC 509) puts it:

"Mary is truly 'Mother of God' since she is the mother of the eternal Son of God made man, who is God himself."

Historically, January 1 is the Octave Day of Christmas. The Church often places major theological feasts eight days after a solemnity. In this case, the day also originally commemorated the Circumcision of Jesus, an event that signified His entrance into the covenant of Israel (cf. Luke 2:21).

In 1974, Pope Paul VI reaffirmed the Marian focus of the day in his apostolic exhortation Marialis Cultus:

“[This celebration] is meant to commemorate the part played by Mary in this mystery of salvation... and to exalt the singular dignity which this mystery brings to the ‘holy Mother’ through whom we were found worthy to receive the Author of life.”

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2. The Origins of January 1 as New Year’s Day

Long before Christians marked January 1 as a feast day, the Romans celebrated it as the Kalends of January, a day dedicated to the god Janus—the two-faced deity of beginnings and transitions. In 46 B.C., Julius Caesar reformed the Roman calendar and established January 1 as the start of the civil year under what became known as the Julian calendar.

Centuries later, as the Julian calendar was replaced with the more accurate Gregorian calendar under Pope Gregory XIII in 1582, January 1 was preserved as New Year’s Day in much of Western Europe. Its adoption was based on civil practicality, not religious ideology.

It is important to understand that the Catholic Church does not teach that January 1 has pagan origins in any theological sense. Celebrating a new year is a natural human expression of time, change, and renewal. Just because pagans celebrated the new year and Christians also mark it does not mean Christians copied or adopted paganism. It's simply a coincidence rooted in the universal human impulse to recognize the passage of time and the beginning of something new.

Likewise, the date of December 25 for Christmas is often wrongly labeled as pagan. In truth, the Church Fathers calculated Jesus' conception based on a traditional date for his crucifixion (believed to be March 25), then counted nine months forward. This places His birth in late December. As the Church has clarified repeatedly, the date was chosen based on theological reasoning, not to align with pagan festivals.

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3. Is New Year’s Pagan or Even Evil?

Critics, especially from fundamentalist Christian circles, argue that participating in New Year’s Eve celebrations is inherently pagan or even evil. They cite its origins in Roman religion and point to modern customs like drinking and partying as evidence of its corruption.

One commentator warns:

“The idea that the beginning of the year should be celebrated at the beginning of January is pagan through and through!”

Others argue that such festivities promote immorality and distract from God. Some go as far as to say:

"God condemns the celebration of any pagan festival — that includes New Year’s."

But these claims ignore an essential truth: the Church has always redeemed cultural elements and given them Christian meaning.

4. Christians Are Not Under the Old Covenant Calendar

This point is crucial and often ignored: Christians are not bound by the Old Covenant ritual calendar in the way ancient Israel was.

The earliest Church faced this question head-on: Must Gentile converts keep the Mosaic Law—circumcision, feast days, sabbaths—to be real Christians? The answer, delivered by the apostles themselves at the Council of Jerusalem (Acts 15), was no.

St. Paul addresses calendar observance directly:

“Let no one pass judgment on you in questions of food and drink or with regard to a festival or a new moon or a sabbath.” (Colossians 2:16)

And again:

“One person esteems one day as better than another, while another esteems all days alike. Let everyone be fully convinced in his own mind.” (Romans 14:5)

The Letter to the Hebrews frames this at the covenantal level:

“By speaking of a new covenant, he has made the first one obsolete.” (Hebrews 8:13)

This does not mean the Old Testament is rejected. It means it is fulfilled. As the Catechism explains, the Old Law was a preparation for Christ—holy, inspired, but no longer binding as a legal covenant once the New Covenant is established.

Early Church Fathers agree

St. Ignatius of Antioch (early 2nd century) warned Christians:

“If we still live according to the Jewish law, we acknowledge that we have not received grace.”

Justin Martyr explicitly lists sabbaths and feast-days as no longer obligatory for Christians under the New Covenant.

Church councils echoed this teaching. The Council of Laodicea instructed Christians not to “judaize” by treating the Mosaic sabbath as a covenant obligation, instead honoring the Lord’s Day, the day of Resurrection.

Vatican teaching today

Vatican II affirms that the Church received the Old Testament through the Jewish people and rejects all anti-Judaism. At the same time, Catholic theology is clear: Christians live under the New Covenant in Christ, not the ritual obligations of Sinai.

This is why arguments like “God commanded a different calendar, so January 1 is disobedience” simply fail. Christians are free—indeed commanded—to sanctify time in Christ.

5. Did the Pope “Change God’s Times”? Daniel 7:25, the Antichrist Claim, and the Gregorian Calendar

Some critics cite Daniel 7:25 (“think to change times and law”) to argue that any calendar reform proves the pope is the Antichrist, even claiming Pope Gregory XIII “changed God’s times” by introducing the Gregorian calendar in 1582. Historically and textually, that’s a category mistake. In Daniel, the phrase is tied to an oppressive blasphemous ruler who persecutes God’s people; many mainstream historians and biblical scholars locate Daniel’s “little horn” imagery in the Antiochus IV crisis and the coercive attempt to suppress Jewish religious life—i.e., interference with sacred observance, not a scientific correction of the solar year. Journal of Hebrew Scriptures+2Jewish Encyclopedia+2 

By contrast, Gregory’s reform (the bull Inter gravissimas, Feb. 24, 1582) explicitly aimed to restore the calendar’s alignment with the seasons and the Church’s paschal calculations: the Julian calendar had drifted, pulling the equinox earlier and disrupting the intended timing for Easter; the reform therefore skipped ten dates (Oct. 4 → Oct. 15, 1582) and adjusted leap-year rules to prevent future drift. Wikipedia+2Encyclopedia Virginia+2 

Even Encyclopaedia Britannica notes the reaction proves more about polemics than prophecy: “many Protestants saw it as the work of Antichrist and refused to adopt it,” which is a report of historical suspicion—not evidence that Daniel’s prophecy was fulfilled in a calendar fix. Encyclopedia Britannica 

In short: Daniel 7:25 is about a tyrannical power “speaking against” God and crushing the holy ones, whereas the Gregorian reform was an astronomical/chronological correction adopted gradually by civil authorities across confessions; calling that “the Antichrist changing God’s times” is neither how Daniel is handled in serious scholarship nor what the 1582 reform actually was. 

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6. Catholic Defense of Celebrating New Year’s

The Church does not deny the pagan roots of January 1—just as it acknowledges the same for other dates like December 25. But Christianity doesn't exist in a vacuum. It has always engaged with culture, purifying what is good and rejecting what is contrary to Christ.

January 1 is now sanctified by the Church as a liturgical feast. Its focus is not on arbitrary celebrations, but on Mary and, through her, Christ.

Pope Paul VI stated:

“This celebration [on January 1] is meant also to exalt the singular dignity which this mystery brings to the 'holy Mother' through whom we were found worthy to receive the Author of life.”

Moreover, Catholics are encouraged to mark the day with Mass, prayer for peace, and thanksgiving for the year past. The secular celebration, when kept in moderation, can coexist with the spiritual significance of the day.

The Church does caution against:

• Drunkenness and excess (cf. Galatians 5:19–21)

• Superstition or occult practices (cf. Deuteronomy 18:10–12)

But it also encourages sanctifying time:

"Teach us to number our days, that we may gain a heart of wisdom." (Psalm 90:12)

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7. How Christians Can Enter the New Year Faithfully

Rather than rejecting January 1, Christians are invited to reclaim it:

• Attend the Solemnity of Mary, Mother of God Mass

• Reflect on the past year with gratitude and contrition

• Offer prayers for peace and guidance in the new year

• Make resolutions grounded in discipleship, not self-improvement hype

The calendar may change, but our call remains the same: to love God with heart, soul, mind, and strength (cf. Mark 12:30).

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Final Thought

January 1 is not just a new beginning on the calendar. For Catholics, it’s an opportunity to begin the year with Christ, through Mary. It is not pagan to mark time; it is human. And it is profoundly Christian to redeem time by dedicating it to God.

So yes, raise a toast if you like—but start with the Mass. Light a firework if you must—but pray for the light of Christ to guide your year.

Let the world party. Let the Church pray. And let Mary, Mother of God, intercede for us as we step into another year of grace.

The Feast of the Holy Innocents

 

The Feast of the Holy Innocents: History, Theology, and the Question of Historicity

Each year on December 28, the Catholic Church commemorates the Feast of the Holy Innocents. It is a quiet, somber day tucked into the joy of Christmas, and that placement is deliberate. The Church asks us to remember that the Incarnation did not enter a neutral world, but a violent one. In recent years, claims have circulated that this feast is “pagan,” borrowed from pre-Christian customs, or that the event it commemorates never happened at all. Both claims collapse under even modest historical scrutiny.

Date and Liturgical Place

The Feast of the Holy Innocents is observed on December 28 in the Roman Rite. The dating is not arbitrary. It follows the Feast of St. Stephen on December 26 and St. John the Apostle on December 27, forming what medieval liturgy called the Comites Christi—the Companions of Christ. Stephen died by martyrdom of will and blood, John by will alone, and the Innocents by blood but not by conscious will (Martimort, 1986).

This structure is distinctly Christian and theological, not seasonal or agricultural. There is no evidence of a pagan festival on December 28 that could plausibly account for the feast’s origin.

Biblical and Historical Origin

The feast commemorates the massacre of male children in Bethlehem ordered by King Herod the Great, as recorded in Matthew 2:16–18. Matthew situates the event within Herod’s well-attested pattern of paranoia and brutality. Outside the New Testament, Herod is described by the Jewish historian Josephus as capable of murdering his own sons, his wife Mariamne, and numerous perceived rivals (Josephus, Antiquities 15–17).

The argument that the massacre “did not happen” usually rests on the fact that Josephus does not explicitly mention it. This objection misunderstands both ancient historiography and the scale of the event. Bethlehem was a small village. Modern estimates suggest the number of children killed may have been in the dozens, not hundreds or thousands (Brown, 1993). Josephus routinely omits minor local atrocities unless they affected elite politics or large populations. The absence of mention is not evidence of absence.

Raymond E. Brown, one of the most respected New Testament scholars of the twentieth century, concluded that while Matthew’s account is the only direct source, it is “fully consistent with what we know of Herod’s character” and cannot be dismissed as legend simply because it lacks external corroboration (Brown, 1993).

Early Christian Witness

The Feast of the Holy Innocents is ancient. By the late fourth and early fifth centuries, it was widely celebrated in both East and West. St. Augustine preached sermons on the Holy Innocents, calling them “flowers of the martyrs” (Sermon 373). Prudentius, a fourth-century Christian poet, references their martyrdom in his Cathemerinon. These sources predate the Christianization of Europe’s pagan populations and cannot plausibly be explained as syncretism.

No early Christian writer treats the massacre as symbolic or mythological. It is consistently understood as a real event with theological meaning, not a metaphor invented for liturgical drama.

Theology of the Holy Innocents

Theologically, the Holy Innocents occupy a unique place. They are venerated as martyrs, not because they consciously professed Christ, but because they died for Christ. This distinction matters. The Church has long recognized martyrdom as rooted in the objective cause of death, not solely in subjective awareness (Catechism of the Catholic Church, §2473).

Their feast underscores a central Christian claim: salvation history involves real suffering, especially the suffering of the powerless. The Incarnation provokes opposition. Christ’s kingship threatens worldly power from the moment of His birth.

The Holy Innocents also raise difficult questions about grace, baptism, and salvation. Historically, theologians like Augustine and Aquinas addressed these questions seriously, never dismissing the children as narrative devices. Their deaths were understood as mysterious but meaningful within God’s providence, not as expendable details.

The Claim of Pagan Origins

The claim that the Feast of the Holy Innocents is pagan usually appears without primary sources. It often gestures vaguely at Roman festivals or child-related rites, but no direct parallels exist. Roman religion did not commemorate the mass killing of children as virtuous victims. Nor did it celebrate innocent suffering as redemptive.

By contrast, the Christian interpretation of innocent suffering is distinct and even offensive to pagan sensibilities. As Candida Moss notes, early Christianity redefined martyrdom in ways that sharply diverged from Greco-Roman ideals of honor and heroism (Moss, 2013). The veneration of powerless victims was not inherited from paganism. It contradicted it.

Conclusion

The Feast of the Holy Innocents is not pagan in origin, not mythological in intent, and not ahistorical by scholarly standards. It arises from a specific Gospel account, coheres with what we know of Herodian violence, and is attested early and consistently in Christian tradition. Its theology is sober, uncomfortable, and unmistakably Christian.

That discomfort may explain why modern readers are tempted to dismiss the feast altogether. But the Church has never flinched from remembering that the coming of Christ into the world was met with real bloodshed. The Holy Innocents stand as a reminder that Christmas is not sentiment. It is invasion.

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References

Augustine. Sermons.
Brown, R. E. (1993). The Birth of the Messiah. Doubleday.
Catechism of the Catholic Church. (1992).
Josephus. Antiquities of the Jews.
Martimort, A. G. (1986). The Church at Prayer. Liturgical Press.
Moss, C. (2013). The Myth of Persecution. HarperOne.