Halloween - An Informed Response
As information surfaces, increasing our knowledge on some historical practices, there are those who want to discard any manner of association with an event we recognize as Halloween. Yet, there are also a number who see no reason for concern, recognizing it as a time of frivolity and treats for the kids. This differing of opinion is not a recent phenomenon in our generation, but an ongoing tension that has continued for centuries.
We have come to accept many of our beliefs and practices as defined by culture, unknowingly either making or rejecting them as part of our lives. The case in point, Halloween, has been seen from two perspectives: those who see it as a time for candy treats for kids while others see it as a “satanic” event. Neither response is accurate in the truest sense of the word because neither has addressed what “Halloween” really is.
What is Halloween?
The early church had several feasts at which they would honor the saints. One of these feasts was called All Saints’ Day (1). In this way they would “commemorate all the saints of the church, both known and unknown” (2). All Saints’ Day came to be known as All Hallows Day, and the evening before as All Hallows Eve; a holy or hallowed evening celebrated on October 31. All Saints’ Day Eve later became recognized as Hallowe’en, then Halloween in recent years. Halloween historically is a time of remembering and praying for the dead saints.
The church played a larger role in culture historically, changing and developing in and with society. The influence of the culture also played a major part in what the church adapted as regular practices. Even today you see churches attempting to be culturally relevant in order to reach people with their message.
Throughout history, celebrations with drama and food were popular (3). “Traditional costumery, song, dance, divination, dramas, feasts, and revelry were as likely accompaniments to holidays as pious prayer, contrition, and acts of penance” (4). Much of the food and celebration was attributed to a belief in a power or god to which they paid homage. “The British church attempted to divert this interest in pagan customs by adding a Christian celebration to the calendar on the same date” (5). This came to be known as ‘Christianization’.
‘Christianization’ was practiced throughout the middle ages of the church, establishing many Christian celebrations. Among those observed was Valentines Day, “more closely related to the classical Venus and Cupid [foreign gods] than to the deeds or deaths of the several second- and third-century Christian saints named Valentine” (6). Also, many religiously celebrate Easter as the death of Christ on the cross. “The name Easter derived from the pagan goddess of dawn and spring, Eostre ... and the Easter rituals pertained to the rising of the sun and to the triumph of ascending spring over winter” (7). Halloween still seems to receive the most attention, perhaps due to its correlation to another celebration called Samhain, begging a response from the church.
History of Samhain
In ancient Celtic history, it was believed that November 1 was a very significant point on their calendar. This date marked the end of summer and the beginning of the days when “The powers of blight were beginning their ascendancy” (8). The Encyclopedia of Religion writes:
The eve and day of Samhain were characterized as a time when the barriers the human and supernatural worlds were broken. Other-worldly entities, such as souls of the dead, were able to visit earthly inhabitants, and humans could take the opportunity to penetrate the domains of the gods and supernatural creatures (9).
In response to this supernatural activity, the Celts would offer sacrifices of animals and holy fire in order to appease the controlling forces (10). In some of the cults, there may have even been human sacrifices as part of their rituals (11). Recent discoveries have uncovered the fact that human sacrifices were and are taking place in these settings. These sacrifices were thought to bring fertility and be a time of purifying. “Various methods of divination were used by individuals attempting to discover their fortunes, good or ill, and to fortell events such as marriage, sickness or death” (12). The church saw the need to ‘Christianize’ this time in order to respond to the negative, destructive connotations surrounding it.
‘Christianization’ of Halloween
In A.D. 609 or 610, Pope Boniface IV received a Roman Pantheon as a gift. It had been used for Roman pagan worship, so on May 13 Boniface ‘Christianized’ it, and dedicated it to the Virgin Mary and the past martyrs (13). The Pantheon was now used for prayer to Mary and the saints. The New Catholic Encyclopedia states: “[This] anniversary was later observed with great festivity. Many see in this the origin of All Saints’ Day” (14).
Under the reign of Pope Gregory III (731-741), All Saints’ Day became recognized on November 1 rather than May 13. Some feel this is due to Gregory's dedication of St. Peter's Basilica in Rome to all the saints (15), (16). Later, Pope Gregory IV made a suggestion to a complete observance, and “Louis I extended the observance of All Saints’ Day throughout his dominions” (17), and is observed to this day.
The Dictionary of the Middle Ages feels that November 1 was also chosen due to the influence of the Irish (18). “The Irish often assigned the first of the month to important feasts, and since November 1 was also the beginning of the Celtic winter, it would have been a likely date for the feast of saints” (19). ‘Christianizing’ of this and other pagan events was popular in the early church as seen by the Papal declarations. It was seen as an effective way to bring Christian practices into an improperly celebrated season.
Much of what took place must not be repeated, but the relationship of the early church and this season needs to be understood in its proper context. The early church was not content to turn their back on what was happening, instead, they attempted to provide an option to celebrate the seasonal festivities in a positive manner. It gave mankind an opportunity to express concerns or joys of the season in a way that will be a constant reminder of historical events.
A Current Informed Response
In order to respond to the season properly, it is important to first know the events in question and separate their activities. We have attempted to briefly inform you of the historical practices, defining the practices of Samhain as separate from Halloween even though they occur on the same day. To combine these two events reflects a lack of understanding of their distinct nature, saying that one is the other. The early church attempted to separate the two, even though they share the same date on the calendar. Every day is a gift from God and comes to us with new opportunities and life. Some choose to mar this and other days with events that are unhealthy, but we must not allow the beauty of the day to be removed by destructive practices.
Once there is an understanding of the distinctive nature of the two events of Samhain and Halloween, the next challenge is to understand that what we practice is important and will have an impact on who we are and what we are to become. Our practices and beliefs are not mere events acting within a void, but interaction with the dual reality in which we live, containing what we see (the natural) and what we do not see (the spiritual). It is important what we give time to, in belief and practice, because it will ultimately determine your future, like it or not. Practicing and dwelling on destructive practices only build our spiritual person as the same, which will reflect on who we will become – a negative destructive person.
To dwell on or celebrate the negative practices of Samhain, which include sacrifice, destruction, fear and death, only lead to a life of skepticism, unhappiness and uncertainty. The teaching and practices of Samhain are not only anti-God, but also anti everything good and positive. Light is replaced with darkness, hate and anger move in to replace joy, belief and hope; doom and gloom then move in and take up residence. Negative, destructive practices are highly emphasized at this time of year, as seen in the many movies out of Hollywood promoting Samhain practices – full of death, fear and killing.
Some choose to practice and promote hate and other things included in Samhain, but there are also those who hold to and celebrate Halloween, or All Hallows Eve. Here they take time to remember and pray for the dead saints. It may be their belief they are assisting them enter their eternal rest, but whatever they believe, it is distinctly different from Samhain.
There are a number of practices that have stemmed from the seasonal celebrations that could be discussed. Placing Holly around your doors at Christmas was believed to ward off evil spirits. On Samhain they brought gifts to appease the spirits which led to dressing like witches and ghosts, then visiting homes and stating the phrase; “Trick or Treat”. If you gave a treat (as the Celts did to the gods), then you would receive good things from them instead of bad. Bobbing for apples was done to determine the next person to be married. The apple itself was seen to be a fertility symbol since when it is cut in half, the core displays a pentagram design – but we continue to eat apples. Practices around Easter and Valentine’s Day could also be evaluated and discussed if time permitted us, proving there are practices that have been carried on that have dissimilar meanings today to what they once were.
What is Your Response?
In response to all the information available, it is important to have an informed response for your beliefs and practices. If you choose to place holly around your doors at Christmas it does not mean you believe it will ward off evil spirits. But it is also true that if you choose to vandalize property on the day we know as Halloween, or watch movies full of horror and killing, it would more reflect a Samhain practice of destruction than wholesome things that bring encouragement and life. You can choose to do good things for people and move yourself into positive, uplifting practices, regardless of the day or season. Culturally we accept October 31 to be Halloween, but it would be much better served to see it for what it is, a sign of winter coming and the need to be prepared, and then enjoy it.
Regardless of historical practices and beliefs, we live in an era of information and knowledge. We know there is a natural and spiritual reality yet it need not be feared. The winter does come every year but it is not a sign that the “spirits” are moving in and will bring you good things if you appease them. Focus on things that are positive and uplifting, that which is encouraging to your society and family. As a young child I experienced first hand the destructive nature of Samhain. After having gone out “Trick or Treating” we spent hours going through our candy, only to find needles, razor blades and other items in what we received. I personally spent three solid days in bed with a mild poison placed on a kiss candy, a time I will never forget.
It is your responsibility to respond to this season. Some have chosen to seclude themselves and pray as an alternative, feeling it is a more ‘spiritual’ thing to do. This is another form of ‘Christianization’ and could be the celebration you choose. Some of your options are as follows:
- Celebrate Samhain and appease the gods with sacrifices.
- Celebrate Halloween by remembering and praying for the dead saints.
- Celebrate another seasonal practice as you would choose.
- ‘Christianize’ the day in a form acceptable to you.
- Try and ignore the day – which is impossible to do.
There have been many other suggestions as to the proper way in which to celebrate this season. Tom Sinclair-Faulkner suggests “restructuring some of the practices of [our] Celtic forebears” (19), in order to have an appreciation for death. Robin G. Wright suggests changing to a “‘Fall Festival’ or ‘Harvest Party’” (20). Lawton W. Posey is concerned with how close church “Halloween evangelism” comes to simulate Celtic practices (21). Halloween need not be paganized to the old Celtic practices. The church needs to find alternative ways to celebrate the coming of the fall season, fitting with what they believe.
This event is demanding a response from you. You cannot ignore culture and the influences around you because they are impacting you in some way. We recognize two realities, the spiritual and natural or what you do not see and what you see. The practices you establish at this or any other time is interacting with them and will determine who you are.
There are those who passively participate in Halloween (praying for, and to the saints) at the church but it means nothing to them. There are also those who participate in Samhain practices at times unknowingly. We strongly hold to the belief that you must be actively aware of your practices because they will be affecting you in a positive or negative manner.
It is impossible to ignore life because you are part of it – it is impossible to ignore this event because it is impacting you. Even if you stay at home and turn off your lights so no one knows you are there, it is a response.
The best way to respond to this day might be to rename it again. Samhain practices are not accepted by society, and Halloween is not practiced by all the people. Renaming it to “Fall-Fest” or “Harvest-Fest” would be an option, but it is more likely that we will be left with Halloween and the need to celebrate it in a fashion that is positive and uplifting for yourself and society in general.
The rest is up to you!
NOTES
1. There has been some discussion as to the origin of "All Saints' Day". The New Encyclopedia Britannica, 1988 ed., and the New Catholic Encyclopedia, 1981 ed., give a couple arguments as to its origin. The strongest argument is that of the dedication of St. Peter's Basilica in Rome by Gregory IV.
2. "All Saints' Day," The New Encyclopedia Britannica, 1988 ed.
3. Under "Feasts and Festivals, European", the Dictionary of the Middle Ages gives a detailed description of the many festivals celebrated in early history.
4. "Feasts and Festivals, European," Dictionary of the Middle Ages, 1985 ed.
5. "Halloween," The Encyclopedia of Religion, 1987 ed.
6. "Feasts and Festivals, European," Dictionary of the Middle Ages, 1985 ed.
7. "Feasts and Festivals, European," Dictionary of the Middle Ages, 1985 ed.
8. MacCulloch, J.A. The Religion of the Ancient Celts, (London: Constable, 1991) 258.
9. "Halloween," The Encyclopedia of Religion, 1987 ed.
10. Early Celtic practices are discussed thoroughly under "Halloween", in The Encyclopedia of Religion, 1987 ed., and The New Encyclopedia Britannica, 1988 ed.. J.A. MacCulloch in The Religion of the Ancient Celts, and Proinsias MacCana in Celtic Mythology, also give a strong background on the Celts.
11. J.A. MacCulloch in The Religion of the Ancient Celts, and The New Encyclopedia Britannica under "Celtic Religion", discuss some of the evil practices carried out by the Celts and Druids.
12. "Halloween," The Encyclopedia of Religion, 1987 ed.
13. A complete analysis of Christianization of the Roman Pantheon is found in the following books: "All Saints, Feast of, "New Catholic Encyclopedia, 1981 ed.. "All Saints' Day," The New Encyclopedia Britannica, 1988 ed.. John W. Howe, "What is Happy about Halloween?," Christianity Today October 1977: 16-17.
J.N.D. Kelly, The Oxford Dictionary of Popes, (New York: Oxford UP, 1986) 69.
14. "All Saints, Feast of," New Catholic Encyclopedia, 1981 ed.
15. The New Catholic Encyclopedia, 1981 ed., and The New Encyclopedia Britannica, 1988 ed., cover the origin of All Saints' Day under "All Saints' Day".
16. J.N.D. Kelly, The Oxford Dictionary of Popes, (New York: Oxford UP, 1986) 103.
17. Refer to, "Liturgy, Celtic," Dictionary of the Middle Ages, 1986 ed.
18. "All Saints, Feast of," New Catholic Encyclopedia, 1981 ed.
19. Tom Sinclair-Faulkner, "How the Pumpkin Lost Its Teeth," the Christian Century October 1980: 1033-1035.
20. Robin G. Wright, "HALLOWEEN: Satan's Celebration, "Christian Life October 1985: 57.
21. Posey is concerned with churches holding horror shows. He describes a "Scare Mare", where people "scare the hell out of the visitors" (1022). Lawton W. Posey, "Halloween's Changing Mask," the Christian Century October 1978: 1021-1022
