What political groups or constituencies support or oppose outlawing pagan holidays?
Executive summary
Claims to outlaw “pagan holidays” have historically come from state-backed Christianizing drives (e.g., Theodosius I’s late‑4th‑century decrees that abolished remaining pagan holidays in the Roman Empire) and from later Protestant movements that banned or discouraged festivals like Christmas; modern debates over whether to ban or boycott particular observances are driven mainly by religious groups who view those holidays as idolatrous or culturally tainted (examples include Protestant Puritans and some conservative Christian ministries) rather than by broad secular political movements [1] [2] [3]. Contemporary pagan communities organize around an annual “Wheel of the Year” of observances (eight sabbats and other festivals), and most modern materials framing pagan holidays as living, practiced faith days come from pagan and interfaith calendars and advocacy groups [4] [5] [6].
1. Historical precedents: state bans under Christianizing rulers
Late antique and medieval examples show political power used to suppress pagan observances. Emperor Theodosius I issued decrees in the 380s that effectively abolished remaining pagan holidays, forbade sacrifices, closed some temples, and converted civic rituals into workdays — a clear example of a state outlawing pagan festivals [1]. Earlier, Constantine’s policies deprived pagan institutions of funds and office-holders and restricted sacrifices while favoring Christianity, illustrating how legal measures can marginalize public pagan ritual without necessarily exterminating private practice [7].
2. Religious reform movements that treated holidays as illicit
Beyond imperial law, religious reformers have sought to restrict or abolish certain festivals on doctrinal grounds. In early modern England and New England, Puritan and Protestant authorities suppressed popular celebrations (including Christmas) because they lacked biblical warrant or were associated with “Popish” and pagan practices; Massachusetts even banned Christmas celebrations in the 17th century as part of a broader Protestant attempt to discipline festival life [2]. Contemporary conservative Christian organizations also publish material arguing many common holidays are rooted in paganism and that believers should avoid them [3] [8].
3. Who supports outlawing—or heavily restricting—pagan holidays today
Available sources point to specific religious constituencies, not mainstream political parties, as the primary advocates for banning pagan holidays. These include conservative Protestant ministries and sectarian writers who frame holidays like Christmas, New Year’s, Halloween, or other cultural festivals as “pagan” and therefore illicit for believers [3] [8] [9]. Historical state actors who sought to Christianize public ritual (e.g., imperial authorities) are the other model for legal bans, but modern secular governments rarely pursue blanket outlawing of religious festivals in the examples provided [1].
4. Who opposes outlawing pagan holidays today
Opposition comes from multiple quarters in the sources: modern pagan and Wiccan communities treat their sabbats and the “Wheel of the Year” as living religious observances and publish calendars and guides for their practice; interfaith and university calendars list pagan holy days alongside other faiths’ holidays, normalizing them as protected religious practice [4] [5] [6] [10]. Mainstream Christian commentators and apologetic outlets also contest the “pagan origins” narrative for holidays like Christmas and argue for their Christian legitimacy, offering an intra‑religious critique of bans or boycotts [8] [11] [12].
5. Competing narratives about origins and legitimacy
There is sharp disagreement in the sources about whether major holidays are properly “pagan.” Some historians and popular writers emphasize that Christian authorities historically co‑opted or replaced pagan festivals, citing the Edict of Thessalonica and later appropriation of dates like December 25 [1] [13] [14]. Conversely, theologians and apologetic writers argue Christmas and other festivals grew out of Christian theological reflection and were not mere pagan survivals [8] [11]. Both narratives are present in the reporting; neither can be taken as sole justification for outlawing modern religious observance [1] [8].
6. Legal and political realities: what the sources do and do not show
The historical record in these sources documents state bans in late antiquity and early modern instances of legal prohibition [1] [2]. Available sources do not mention any contemporary, large‑scale secular political movement or government currently successfully outlawing pagan holidays across pluralistic democracies; instead, modern contention is driven by religious advocacy, counter‑advocacy, and cultural debate (not found in current reporting). Contemporary institutional recognition (university interfaith calendars, civic diversity guides) treats pagan holidays as part of plural public life [10] [15].
7. Hidden agendas and rhetorical use of “pagan”
Calling a festival “pagan” is often a rhetorical move with political effects: conservative critics use the label to delegitimize cultural practices and push exclusionary discipline [3], while proponents of historical continuity emphasize appropriation to claim cultural inheritance [14]. Both frames can be mobilized to press for legal or communal restriction; the sources show that religious identity, not neutral historical scholarship, often drives calls for bans [8] [3].
Limitations: this analysis cites materials supplied on historical decrees, religious commentaries, and modern pagan calendars; available sources do not mention current nationwide government bans on pagan holidays in contemporary pluralistic states [1] [4].