Should Catholics Celebrate Hanukkah?

Should Catholics Celebrate Hanukkah?

 Introduction

The question of whether Catholics should celebrate Hanukkah—a Jewish festival commemorating the rededication of the Second Temple in Jerusalem—invites reflection on the deep interconnections between Judaism and Catholicism. Hanukkah, known as the Festival of Lights or the Feast of Dedication, is not one of the biblical feasts commanded in the Torah but arose from historical events in the second century BCE. For Catholics, exploring this holiday raises theological, historical, and pastoral considerations. While the Catholic Church does not mandate or liturgically incorporate Hanukkah into its calendar, there are compelling reasons rooted in Scripture, tradition, and Church teaching to view it with respect and even personal appreciation. Judaism forms the foundational root of Christianity, and honoring certain Jewish traditions can foster gratitude for this heritage without implying any obligation under the Old Law. This essay examines the origins of Hanukkah, Jesus' participation in it, official Catholic perspectives on Jewish feasts, the Jewish roots of Catholicism, and the role of Hebrew Catholics, ultimately arguing that Catholics may honor Hanukkah as a cultural and spiritual acknowledgment of shared salvation history.

 The Origins of Hanukkah

Hanukkah traces its roots to the Maccabean Revolt in the second century BCE, a period when the Land of Israel was under the control of the Seleucid Empire, ruled by Antiochus IV Epiphanes. Antiochus sought to Hellenize the Jewish population, imposing Greek customs and prohibiting Jewish religious practices. He desecrated the Second Temple in Jerusalem by erecting an altar to Zeus and sacrificing pigs on the sacred altar, an act known as the "abomination of desolation."

In response, a Jewish priest named Mattathias and his sons, led by Judah Maccabee, sparked a guerrilla revolt against the Seleucids. Against overwhelming odds, the Maccabees achieved victory, recapturing and purifying the Temple in 164 BCE. The rededication—hanukkah in Hebrew, meaning "dedication"—occurred on the 25th of Kislev. According to tradition recorded in the Talmud, when the Jews sought to relight the Temple's menorah (a seven-branched candelabrum), they found only one cruse of pure olive oil, sufficient for one day. Miraculously, it burned for eight days, allowing time to prepare more oil.

This eight-day festival was established to commemorate the miracle and the Temple's rededication, paralleling the eight-day feast of Sukkot that the Jews had been unable to observe during the oppression. The primary sources for these events are the First and Second Books of Maccabees, part of the Catholic and Orthodox deuterocanonical scriptures but considered apocryphal by Protestants and not canonical in modern Judaism. The holiday emphasizes themes of religious freedom, divine providence, and light overcoming darkness. Observances include lighting a nine-branched hanukkiah (one branch for the shamash, or helper candle), playing dreidel, eating oil-fried foods like latkes and sufganiyot, and reciting prayers of thanksgiving.

Hanukkah thus celebrates God's faithfulness to His people in preserving Jewish identity amid persecution—a theme resonant with broader salvation history.

 Jesus and the Feast of Dedication

A significant connection for Christians is the Gospel account of Jesus participating in the Feast of Dedication. In John 10:22-23, we read: "At that time the Feast of Dedication took place at Jerusalem. It was winter, and Jesus was walking in the temple, in the portico of Solomon." This feast is unequivocally Hanukkah, as confirmed by historical context and early Christian commentators.

Jesus' presence in the Temple during Hanukkah was not incidental. The passage continues with religious leaders confronting Him: "How long will you keep us in suspense? If you are the Messiah, tell us plainly" (John 10:24). Jesus responds by affirming His unity with the Father and His works as evidence of His messiahship. Some scholars interpret this setting symbolically: Hanukkah recalls the Temple's rededication and the miracle of light, while Jesus declares Himself the light of the world (John 8:12) and greater than the Temple (Matthew 12:6).

Though the text does not explicitly state Jesus lit candles or performed rituals, His deliberate presence in Jerusalem during this non-obligatory pilgrimage feast (unlike Passover or Sukkot) suggests observance. As a faithful Jew, Jesus upheld Torah and participated in post-Mosaic traditions like Hanukkah. Early Church Fathers, such as John Calvin in his commentaries, acknowledged this as the festival instituted by Judas Maccabeus. For Catholics, Jesus' example underscores that Hanukkah holds spiritual significance, pointing forward to His redemptive work.

 The Catholic Church's Teaching on Judaism and Celebrating Jewish Feasts

The Catholic Church's official stance on Judaism evolved profoundly with the Second Vatican Council. The declaration Nostra Aetate (1965) marked a watershed, rejecting the notion of collective Jewish guilt for Jesus' death, condemning antisemitism, and affirming the enduring covenant with the Jewish people: "The Jews remain most dear to God because of their fathers, for God does not repent of the gifts He makes nor of the calls He issues."

Subsequent documents built on this. Pope John Paul II famously called Jews "our elder brothers" and emphasized the "irrevocable" covenant. Benedict XVI described Jews as "fathers in faith," and Pope Francis has stressed the "rich complementarity" between the faiths, allowing shared reading of Hebrew Scriptures. The 2015 Vatican document The Gifts and the Calling of God Are Irrevocable reaffirmed that the Church does not pursue institutional mission to Jews, recognizing Judaism's ongoing validity.

Regarding Jewish feasts, the Church teaches that the Old Covenant rites—circumcision, dietary laws, Sabbath observance—are no longer binding on Christians, fulfilled in Christ (Hebrews 8-10; Colossians 2:16-17). The Council of Florence (1442) historically cautioned against Judaizing practices, but post-Vatican II emphasis is on respect rather than prohibition. Catholics are not obligated to observe Jewish holidays liturgically, as the Church's calendar centers on Christ.

However, personal or cultural participation is permissible if done with proper intent. The Church encourages appreciation of Jewish roots without implying reversion to the Old Law. For instance, some Catholics join interfaith Hanukkah events or light menorahs privately as a nod to heritage, provided it does not confuse faiths or suggest obligation. Controversy arises when such acts appear syncretistic, but Church leaders like John Paul II participated in Jewish memorials without compromising doctrine.

 Judaism as the Root of Catholicism: Respect and Honor

Catholicism is inextricably linked to Judaism. As St. Paul writes in Romans 11, Christians are wild olive branches grafted onto the cultivated root of Israel. Jesus, Mary, Joseph, the Apostles—all were Jewish. The Eucharist fulfills Passover; Christian sacraments echo Jewish rituals of purification and covenant.

Popes have repeatedly affirmed this. John Paul II spoke of the "Jewish roots of Christianity" as essential. Benedict XVI warned that severing these roots risks unhistorical Gnosticism. Francis echoes: "We hold the Jewish people in special regard because their covenant with God has never been revoked."

Since Old Law rites are not binding (Acts 15; Galatians), Catholics need not observe them for salvation. Yet non-binding does not mean worthless. Honoring Jewish traditions—like ancestors' customs—expresses gratitude. Celebrating Hanukkah can remind Catholics of God's providence, the Temple's significance (foreshadowing Christ as true Temple), and resistance to secular assimilation.

This is akin to cultural traditions: Italians honor St. Joseph altars, Irish celebrate St. Patrick—without doctrinal obligation. Similarly, Hanukkah can be a familial or educational observance, fostering dialogue and countering antisemitism.

 The Existence and Witness of Hebrew Catholics

A living example of integrating Jewish identity with Catholic faith is the community of Hebrew Catholics. The Association of Hebrew Catholics (AHC), founded in the late 20th century, supports Catholics of Jewish descent (and others) in preserving Jewish heritage within the Church. Figures like St. Edith Stein (Teresa Benedicta of the Cross), a Jewish convert martyred at Auschwitz, exemplify this.

Hebrew Catholics may celebrate Passover seders Christologically, observe Shabbat dinners, or light hanukkiahs, viewing these as cultural expressions fulfilled in Christ. The AHC emphasizes fidelity to the Magisterium while advocating for Jewish spiritualities in the Church, such as Messianic fulfillment of feasts.

Their existence demonstrates that Jewish traditions can enrich Catholicism without Judaizing. As David Moss, AHC president, notes, many Hebrew Catholics continue family customs like Hanukkah to honor roots, seeing Christ as the light commemorated.

 Theological Reflections on Celebrating Hanukkah as Catholics

Hanukkah's themes align profoundly with Catholic faith. The miracle of oil prefigures the Eucharist's enduring presence. Light overcoming darkness echoes Jesus as "light of the world." The Maccabees' fidelity mirrors Christian perseverance.

Catholics may celebrate privately or familially: lighting candles while praying for peace, reflecting on Jesus' Temple presence, or sharing meals. This honors ancestors without legalism. Interfaith participation promotes dialogue, as encouraged by Nostra Aetate.

Critics worry about confusion, but intent matters: if as gratitude for roots, not obligation, it edifies. Jesus' example and Maccabees' inspiration (prayers for the dead in 2 Maccabees support purgatory) enrich faith.

Ultimately, while not required, celebrating Hanukkah can deepen appreciation for Catholicism's Jewish foundation, fostering humility and unity.

 Potential Objections and Balanced Perspective

Some object that celebrating Hanukkah risks Judaizing, citing Galatians' warnings against circumcision or law observance for justification. However, cultural honor differs from legalism. The Church distinguishes: no salvation through Old rites, but respect for heritage.

Others note Hanukkah's minor status in Judaism and absence from Torah feasts. Yet its historical and miraculous elements, plus Jesus' participation, elevate it.  Public displays (e.g., menorahs in Catholic homes) may confuse, but private observance avoids this. Hebrew Catholics show integration is possible. The Church prioritizes charity: if celebration builds bridges or faith, it aligns with evangelical spirit.

 Personal and Pastoral Applications

Families with Jewish relatives might share Hanukkah to build bonds. Catechists could teach Maccabees during Advent (Hanukkah often overlaps Christmas season), linking to Incarnation's light.

Parishes might host educational events on Jewish roots. Individuals could adopt Hanukkah devotions, meditating on light while reciting rosary.

Such practices cultivate philo-Semitism, countering historical errors.

 Conclusion

Catholics are not obligated to celebrate Hanukkah, as Old Covenant feasts are fulfilled in Christ. Yet, given its origins in divine intervention, Jesus' observance, Church teaching on Jewish roots, and Hebrew Catholic witness, there are strong reasons to honor it personally or culturally. It expresses respect for Judaism as Catholicism's root, gratitude for shared history, and hope in God's light.

In an era of rising antisemitism, such acts witness solidarity. As John Paul II urged, recognizing Jewish covenant enriches faith. Celebrating Hanukkah—like honoring family traditions—affirms: from Judaism came the Savior, and its light still illuminates the Church.

As a Hebrew Catholic of Jewish descent, my family still celebrates Hanukkah and the Jewish feasts; not out of obligation, but out of deference to our roots and the faith of Jesus, Mary, and Joseph.  

As the Lord said, "Salvation is from the Jews" (John 4:22).

May Catholics, in freedom, embrace this heritage, proclaiming Christ as ultimate Dedication and eternal Light.

 Sources

- The Holy Bible (New American Bible Revised Edition, including Deuterocanonical Books)

- First and Second Books of Maccabees

- Gospel of John (Chapter 10)

- Vatican II Declaration Nostra Aetate (1965)

- Commission for Religious Relations with the Jews, The Gifts and the Calling of God Are Irrevocable (2015)

- Catechism of the Catholic Church

- Pope John Paul II, Addresses at the Great Synagogue of Rome (1986) and Yad Vashem (2000)

- Pope Benedict XVI, Various Addresses on Jewish-Christian Relations

- Pope Francis, Evangelii Gaudium and Synagogue Visits

- Association of Hebrew Catholics Publications and Website

- Talmudic References to Hanukkah Miracle (Shabbat 21b)

- Josephus, Jewish Antiquities (Book XII)

- Historical Accounts from Reform Judaism, Chabad.org, and Britannica on Hanukkah Origins