I am asked every year by friends and parishioners how to approach and participate in Halloween. I have often taken the Pauline approach similar to "food dedicated to idols". I often see Halloween as a time to jest of those powers and principalities which are in their death throes and to celebrate the Church Triumphant. I don't particularly have anything against trick or treating or going to a costume party, but certainly people should be aware of the company they keep on this holiday. I am inspired by your article on other ways we can enter into a more faithful and historic celebration of All Hallows Eve and I may try some of these in the future!
Great post, Ben. To be honest, I find myself ill-fitting with practitioners on both sides of the cultural divide—Halloween for me is emblematic of this problem.
On the non-religious side of the aisle, David Foster Wallace warned us that everybody worships—even and perhaps especially when we think our age of enlightenment has saved us from doing so. A lot of folks who claim to be above faith or religion, too smart to fall for superstitions, have swapped Christianity for manifesting, environmental flagellantism, universal consciousness and a host of other modern stand-ins. And of course, few things are more dangerous than unintentionally adopting belief systems.
On the religious side, it seems that to be a Christian means something much more narrow than it used to. I feel like a lot of my Christian peers are well-versed in the politics of their community, but may have never even heard of “The Dream of the Rood.” Or they take to Twitter to warn of the evils of witch imagery—without having any idea of why they even wear pointy hats, ride in the air on brooms and brew cauldrons of potions out in the woods. There are very specific dangers these details are supposed to warn us about, but because of modern kneejerk reactions, they’re no longer known.
I wish others were more cognizant of the fact that it's often culture, not belief, that has decided for them what they choose to focus on, and what they choose to deprioritize. It’d be better if we were more deliberate about that.
this is very well said, James. I’ve benefitted a lot from what thoughtful Christian and Christian-adjacent people have written about these things—there’s actually a decent amount of literature on it that simply doesn’t reach the popular conversation. Thank you for your critical thinking—though it alienates from contemporary movements, it is so much healthier in the long run. 🙂
Thank you! The anti-holiday sentiment is a personal pet peeve of mine, especially the pervasive but utterly unfounded revisionist history of Christian holidays being invented out of wholecloth to suppress and supplant long established "pagan" ones. The only ghost I fear come Halloween is the apparently inexorable spirit of Alexander Hislop still haunting our popular culture.
"The only ghost I fear come Halloween is the apparently inexorable spirit of Alexander Hislop still haunting our popular culture" had me laughing at the reception desk...
This is a balanced position of Halloween. Nevertheless, I am concerned of the unconscious and subtle way spirits possess a man which Halloween opens up to. So, if I get you well, even though Halloween is a heritage that must not be forgotten or abused, we must on the other hand as believers not be ignorant of the dangers therein which that ‘tin line’ and contemporary abuse brings.
Yes, I think this is a very serious concern. Human beings are naturally opened to supernatural influence—and I think messing around with the daemonic, be it angelic or demonic, opens the chance of a personal connection with forces that are beyond us. Intentionality is key—knowing what things are, what things to avoid, how these things work, and engaging in ritual actions (liturgy) that continually bring you into contact with the angelic and the divine (the Eucharist) so that you don’t accidentally stumble into proximity with the malevolent forces through ignorance, or, if you have, those forces might be expelled as quickly as possible.
You know from your context that these things are very serious. In my context, people tend to think these things are not real, and they can mistakenly invoke what it is better not to invoke because of it. This is a big problem with the way Halloween is celebrated in the states.
The other side of it, though, is that because there is general ignorance about these things, American Christians can sometimes react against all forms of enchantment as witchcraft or occultism—instead of having the wisdom to discern light from dark. That’s more of what I was addressing in this article, while still trying to acknowledge that there is a difference between light and dark. Understanding where the festival comes from, and ways to celebrate it without either stumbling into occultism or reacting against the holiday because of weird historiographical untruths—I think that’s the beginning of discernment in this field.
This article makes me want to read more into this! Do you have any recommendations for further studies specifically into All Hallow’s Eve but also into the concept of the sanctification of time (these festivals seem to be setting a rhythm to the culture and year, sanctifying each part)?
On Substack, check out Our Merry Folk and The Druid Stares Back. Both are excellent.
In print, check out the work of Ronald Hutton. He’s the first person I’ve read that has made an argument for the medieval origin of modern neopagan preChristian traditions. In a lot of ways, this article depends on his research, and that of Michael Martin.
Sergius Bulgakov was the first person to make me aware in any real way of how systematic theology might be done with reference to the liturgy and the church year in general. I don’t think he ever wrote about All Hallows, but I draw significant inspiration from some of what he’s written about Lady Day, etc. You can find that in his minor trilogy, where he writes on Mary, St. John, and the Angels (in that order).
After reading this article I found The Druid Stares Back, he has a fascinating and engaging way of writing! After reading his All Hallow’s Eve article, I felt very inspired to work on several stories I have rattling around in my mind. I will definitely have to check out Bulgakov! Does his work on the theology, liturgy, and the church year include talk of the daily offices?
I am asked every year by friends and parishioners how to approach and participate in Halloween. I have often taken the Pauline approach similar to "food dedicated to idols". I often see Halloween as a time to jest of those powers and principalities which are in their death throes and to celebrate the Church Triumphant. I don't particularly have anything against trick or treating or going to a costume party, but certainly people should be aware of the company they keep on this holiday. I am inspired by your article on other ways we can enter into a more faithful and historic celebration of All Hallows Eve and I may try some of these in the future!
Thank you so much for reading. I’m really happy that it resonated with you so much! ♥️
Great post, Ben. To be honest, I find myself ill-fitting with practitioners on both sides of the cultural divide—Halloween for me is emblematic of this problem.
On the non-religious side of the aisle, David Foster Wallace warned us that everybody worships—even and perhaps especially when we think our age of enlightenment has saved us from doing so. A lot of folks who claim to be above faith or religion, too smart to fall for superstitions, have swapped Christianity for manifesting, environmental flagellantism, universal consciousness and a host of other modern stand-ins. And of course, few things are more dangerous than unintentionally adopting belief systems.
On the religious side, it seems that to be a Christian means something much more narrow than it used to. I feel like a lot of my Christian peers are well-versed in the politics of their community, but may have never even heard of “The Dream of the Rood.” Or they take to Twitter to warn of the evils of witch imagery—without having any idea of why they even wear pointy hats, ride in the air on brooms and brew cauldrons of potions out in the woods. There are very specific dangers these details are supposed to warn us about, but because of modern kneejerk reactions, they’re no longer known.
I wish others were more cognizant of the fact that it's often culture, not belief, that has decided for them what they choose to focus on, and what they choose to deprioritize. It’d be better if we were more deliberate about that.
this is very well said, James. I’ve benefitted a lot from what thoughtful Christian and Christian-adjacent people have written about these things—there’s actually a decent amount of literature on it that simply doesn’t reach the popular conversation. Thank you for your critical thinking—though it alienates from contemporary movements, it is so much healthier in the long run. 🙂
Thank you! The anti-holiday sentiment is a personal pet peeve of mine, especially the pervasive but utterly unfounded revisionist history of Christian holidays being invented out of wholecloth to suppress and supplant long established "pagan" ones. The only ghost I fear come Halloween is the apparently inexorable spirit of Alexander Hislop still haunting our popular culture.
"The only ghost I fear come Halloween is the apparently inexorable spirit of Alexander Hislop still haunting our popular culture" had me laughing at the reception desk...
This is a balanced position of Halloween. Nevertheless, I am concerned of the unconscious and subtle way spirits possess a man which Halloween opens up to. So, if I get you well, even though Halloween is a heritage that must not be forgotten or abused, we must on the other hand as believers not be ignorant of the dangers therein which that ‘tin line’ and contemporary abuse brings.
Hey Promise!
Yes, I think this is a very serious concern. Human beings are naturally opened to supernatural influence—and I think messing around with the daemonic, be it angelic or demonic, opens the chance of a personal connection with forces that are beyond us. Intentionality is key—knowing what things are, what things to avoid, how these things work, and engaging in ritual actions (liturgy) that continually bring you into contact with the angelic and the divine (the Eucharist) so that you don’t accidentally stumble into proximity with the malevolent forces through ignorance, or, if you have, those forces might be expelled as quickly as possible.
You know from your context that these things are very serious. In my context, people tend to think these things are not real, and they can mistakenly invoke what it is better not to invoke because of it. This is a big problem with the way Halloween is celebrated in the states.
The other side of it, though, is that because there is general ignorance about these things, American Christians can sometimes react against all forms of enchantment as witchcraft or occultism—instead of having the wisdom to discern light from dark. That’s more of what I was addressing in this article, while still trying to acknowledge that there is a difference between light and dark. Understanding where the festival comes from, and ways to celebrate it without either stumbling into occultism or reacting against the holiday because of weird historiographical untruths—I think that’s the beginning of discernment in this field.
This article makes me want to read more into this! Do you have any recommendations for further studies specifically into All Hallow’s Eve but also into the concept of the sanctification of time (these festivals seem to be setting a rhythm to the culture and year, sanctifying each part)?
Yes!
On Substack, check out Our Merry Folk and The Druid Stares Back. Both are excellent.
In print, check out the work of Ronald Hutton. He’s the first person I’ve read that has made an argument for the medieval origin of modern neopagan preChristian traditions. In a lot of ways, this article depends on his research, and that of Michael Martin.
Sergius Bulgakov was the first person to make me aware in any real way of how systematic theology might be done with reference to the liturgy and the church year in general. I don’t think he ever wrote about All Hallows, but I draw significant inspiration from some of what he’s written about Lady Day, etc. You can find that in his minor trilogy, where he writes on Mary, St. John, and the Angels (in that order).
After reading this article I found The Druid Stares Back, he has a fascinating and engaging way of writing! After reading his All Hallow’s Eve article, I felt very inspired to work on several stories I have rattling around in my mind. I will definitely have to check out Bulgakov! Does his work on the theology, liturgy, and the church year include talk of the daily offices?