I’ll be honest right up front. I like Halloween. I like the costumes. I like most of the decorations. I like the tradition of trick-or-treating. I like seeing the excitement on my children’s faces, in part because it feeds an abiding nostalgia I feel for the holiday. I like judging candy quality with them, teaching them why a Fun-Size Snickers is better than a miniature 3 Musketeers, and watching with the same sense of anticipation as they open a miniature Starburst two-pack in hopes of scoring a pink or red (rather than the dreaded double-yellow).
I like walking neighborhood streets where neighbors actually speak socially and kindly with one another. I like fire pits set up in driveways and the smell of woodsmoke and burning leaves. I like the short-lived season of autumn, and I like to celebrate the fall harvest in spite of the fact that, not being a farmer, I do not actually participate in any harvesting activities.
I’m not ashamed to admit that I even like staying up late and watching scary movies. I’m not a fan of gore and ultra-violent horror flicks, but I do appreciate a good haunted house or monster movie, especially on Halloween.
So, a question like, “Should Christians celebrate Halloween?” strikes a major blow to what has become for me one of the most pleasant times of the entire year. At the same time, I completely understand the question, and the concern that lies behind it. It is a valid concern indeed, and one worth exploring no matter how I feel about the holiday.
Hallowing the Saints
Answering the question, “Should Christians celebrate Halloween?” requires at least some level of understanding of the holiday’s origins. And understanding the origins of Halloween needs to start with that word: “holiday.” The word derives from “holy day,” as in a special day of observance in the Christian liturgical year.
Now, for many Christians – including a growing number of evangelicals – the Christian year is a mostly foreign concept, save for a few holy days that have not faded from regular liturgical observance, such as Christmas, Palm Sunday, and Easter. Many modern-day Christians who make much of those holy “feast” days still may wrinkle their noses at others, like Epiphany, Transfiguration Sunday, and the feast of All Saints’, which is also known as All Hallows Day.
All Saints’ Day in particular is a big deal in several denominational traditions, including Roman-Catholics, Anglicans, and some Lutherans, but you may also encounter church communities from other traditions who observe the feast as well. All Saints’ is a day set aside to honor all the saints and martyrs who have contributed to the perseverance of the Church through the ages, including those individuals who have not been venerated or canonized. For many years, the Catholic Church offered Plenary indulgences for participation in All Saints’ Day practices, which included visiting church graveyards, lighting candles, and praying for (and to) those heroes of the faith who had passed away. The point of All Saints’ was for Christians to hallow the deaths of these faithful brothers and sisters, and express gratitude for the sacrificial lives they lived. It is similar to the American tradition of Memorial Day, albeit with a far greater spiritual weight.
Now, inherent to the traditions of these holy days was the keeping of a prepatory vigil the evening prior to the feast day. Worshippers would offer prayers or gather for worship in anticipation of the special commemoration taking place on the following day. Christmas Eve is perhaps the best known example, but there is also Shrove Tuesday, which traditionally precedes the holy day of repentance and fasting known as Ash Wednesday. On Shrove Tuesday, worshippers were supposed to clear their homes of flour and other goods in preparation for the Lenten fast. It is sometimes referred to as “Fat” Tuesday, due to the baking of cakes and other goods in order to use up all the flour. If you’ve ever had a Mardi Gras king cake, you’re eating one culture’s time-honored product of this practice.
All this is to explain where Halloween gets its name. Over time, All Hallows Evening (i.e., the day preceding All Saints’) became “Hallows Evening,” which was shortened to “Hallows E’en,” which ended up as “Halloween.” Simple enough, really. However, it is not so much the name, but rather Halloween’s alleged origin, that unnerves a lot of believers.
Samhain, Pope Gregory, and Those Kooky Celts
Around the turn of the seventh century A.D., Pope Boniface IV commemorated St. Mary and the martyrs on May 13, alongside the rededication of the Pantheon in Rome. This also happened to be the same day as the Feast of Lemuria, an ancient Roman festival that focused on dispelling the evil spirits and ghosts of the dead. This is one example among many of the Christian Church re-appropriating pagan festivals and practices according to its theology. Some people today scoff at this concept; they are often the same people who can’t resist explaining that Christmas Day is totally not Christian at all but was actually the Roman holiday, Sol Invictus, a pagan sun god festival and so there what do you think about that, huh? I’ve found that rather than arguing with these people, it’s best to just smile and nod and let them enjoy the endorphine rush that comes from feeling smarter than everyone around them.
The truth is, whether or not some people today find the practice disingenuous, one of the key ways Christianity was spread across continents, Europe in particular, was through the “Christianization” of certain cultural holidays and festivals and the theologizing of annual observances. In the midst of their assimilation into the Christian faith, the Church would encourage (or, yes, force) pagan people to re-appropriate their spiritual beliefs according to a more biblical interpretation. That, or they would completely overhaul a holiday or spiritual ideology according to a new, Christological significance. This is one of the main reasons why, in the ninth century, Pope Gregory IV officially adjusted the hallowing of the saints and martyrs to November 1. For many regions of Europe, this date roughly marked the end of the harvest season and the beginning of winter, in which the days grew shorter, the nights stretched longer, and nature began its annual time of death. Leaves turned and fell. Fields sat in fallow furrows. The cold set in, eventually blanketing the world in a frigid blankness.
For the Celts, as well as several other nordic and Germanic people, this time of year was not only deeply symbolic of death and quiet remembrance. They also saw a liminal quality in this shriveling of the environment – that is, they held a belief that whatever unseen veil lay between the land of the living and the realm of the dead was at its thinnest during these cold, dark months. Back then, humans perceived the realm of death with greater reverence and disquiet than we often do today, and, like a sieve, death could sometimes leak through into the land of the living, or so they believed. The Gaelic festival of Samhain, one of four seasonal festivals, included many traditions that nurtured this idea, including the practice of “guising” to hide from those members of the Aos Sí (i.e., fairies, or nature spirits) who may have crossed over into the land of the living with more mischievous or malevolent agendas. Additionally, Samhain included the lighting of bonfires and other harvest-related activities, but, yes, there were also occasions for divination, which makes sense when you remember that the prevailing belief of most people was that this was the one brief time each year when you might truly encounter, or interact with, the spirits of the dead.
To our post-Enlightenment, Western culture minds, it is easy to dismiss this belief as the dim bulb fantasies of uneducated barbarians. These days, we place our trust as securely with science and reason as the people of these so-called “Dark Ages” deposited their trust and daily conduct into a vast, enigmatic supernatural reality that, as far as they understood it, extended far above, below, and beyond their own. And yet, even if we are intellectually smarter than the people of that time, does that necessarily make us wiser than they?
Christians and the Spiritual Realm
Unfortunately, much of what many Christians believe about spiritual beings and the unseen, “supernatural” realm is based as much in pop-cultural renderings of these old traditions as they are in anything the Bible really has to communicate on the subject. And, in truth, the Bible is actually quite thin on information regarding the spiritual realm. References abound, but details are quite scarce. There are some standout stories, of course, such as King Saul visiting a witch to summon the spirit of Samuel (1 Samuel 28), Elisha being surrounded by supernatural chariots of fire (2 Kings 6), or Jesus encountering a man possessed by a legion of demonic powers (Mark 5).
For each story containing ambiguous pictures of a spiritual reality, there is never a shortage of interpretations. Some lean into what is presented, and they subsequently build an entire angelic-demonic hierarchical worldview based on these fleeting glimpses. Others, though, lean away from literal explanations and instead posit ideas like lucid dreaming or demon-possession as a pre-Enlightenment explanation for schizophrenia or manic disorders, nothing more.
Say what you want about the tactics of the Holy Roman Church, but by Christianizing these holidays that bore deep spiritual significance, they forced pagan people to contend with a brand new element within the accepted realm of the supernatural: an all-powerful Creator God who has freely bestowed his power and authority unto his resurrected and ascended son, Jesus. The key word there is power. After all, when it came to the practices of divination or conjuring of the spirits, the two biggest motivators were security and power. People either wanted to ensure safety or protection from that which they could not control, or they wanted to gain control over that which they could not control.
For Christian monks, priests, and missionaries, the gospel message was best understood and expressed as a story of God’s power infiltrating and overwhelming the powers of evil both within and beyond our existence. It was a story of rescue not merely from sinful guilt, but of bondage to the malevolent whims of a nefarious, multi-faceted evil power at work in our world. The death and resurrection of Jesus signified the defeat of these dark, worldly powers, and summoned believers to posture their lives according to his truth and his ways. Whether or not the Holy Roman Church always exhibited this truth and those ways properly and graciously… hint: they didn’t… is beside the point.
Halloween, as we know it today, is indeed born of both light and darkness. Christianity and European paganism collided again and again, over several centuries, and eventually produced the hodgepodge offspring of beliefs, traditions, and activities recognized and accepted in our modern, Western society. Yes, there are elements of the holiday that bear a less than seemly origin, and the way some observers enjoy playing fast and loose with the concepts of ghosts, evil spirits, and “contacting” the dead is worrisome. Christians, after all, should recognize that such stuff is not mere child’s play.
And yet, there is much we as Christians can learn about Halloween. Much about how the Church – and, in particular, individual believers – should not fear the culture in which we find ourselves, nor the bulk of its well-meaning practices, even if such traditions are ultimately ignorant of the gospel. It’s been said that Christians should never blame the dark for being dark, but rather live as a composed, confident, and compassionate light shining in the midst of that darkness.
So, tomorrow I will walk the neighborhood streets and speak and laugh with neighbors. I will bless little children by complimenting their costumes, going so far as to feign fright at some. I will smile at creative jack o’lanterns, vigilantly search for the good Starbursts in my kids’ candy buckets, and breathe in the cool, autumn air that reminds me, even in its pleasantness, that life is fleeting.
I will be a bold and confident rock for my children. If and when they see something that unnerves them, I will assure them that while there are indeed things in this world that are frightening, we have placed our trust in a Power that has overcome the world. His is a far greater, and far kinder, power than any even the darkest of forces can conjure against us.
I know this, not only because the Bible says it, but because there have been those dear saints, unknown but not forgotten, who told me so as well. This Power reigns in my heart in part because of the lives those dearly departed ones lived before me, and the sacrifices of faith they left behind.
May the Lord of all creation bless, keep, and hallow each one of them.