Should Christians Partake In Halloween?
Introduction
I am a minister of the Gospel in a church and denomination that values the broader tradition of Christ’s Ecclesia. This is, in my opinion, good and right, for the protestant church does not consist of Presbyterians alone, but of other very faithful streams. I say this because whenever an article like this is written, it is common for Christians to believe that it is intended to spread division or condemn all those who disagree. However, this is not the case. The work of faithful ecumenism (the kind that doesn’t grow legs and befriend the PCUSA) is difficult—and it requires a great deal of patience and “going the extra mile” with the intended goal that our differences narrow as time moves forward. For instance, although I am Presbyterian, I would gladly welcome Baptists into membership at my church. What I couldn’t do, however, was forego preaching/teaching on baptism according to my convictions because of a fear of offense. This is part of the challenge. There is always a temptation to strip away anything that we disagree on so that we are left with only the essentials—the bones, if you will—and never have a tussle. But when you lose the “2nd tier issues”—to follow the analogy—you lose the muscles and the tissue that holds the bones together; you lose the stuff that actually makes the bones move. We need teachings on various topics, even if certain camps within Protestantism disagree, so that we can work together to move forward, and our understanding of the Bible, the world, and how we should live in it can progress in a Godward direction. And, over time, as we do this in good faith, seeking to maintain peace and unity, the church will let go of unfaithful practices and put on faithful ones. This article is an endeavor in that direction.
Halloween: A Pagan Invention
Currently, in the year 2025, the Western world is preparing to don masks and revel in the macabre of Halloween on October 31. But we who are called by the name of Christ must stand resolute, armed with the sword of the Spirit, which is the Word of God. Halloween, a so-called “holiday” steeped in pagan idolatry and the glorification of darkness, is wholly incompatible with the holy calling of the Christian. Now, there are certainly arguments on both sides. There are the Albert Mohlers who, every year, speak against this “holiday,” and there are some, like James B. Jordan, who claim that this festival is a Christian celebration of mocking evil, rooted in the triumph of Christ. Although I greatly appreciate much of what Jordan has done and have benefited greatly from much of his teaching, as it stands, I do not share in Jordan’s view on this matter.
Such a view, as I will seek to defend, is not only historically dubious but doctrinally indefensible. I believe it distorts Scripture and flirts with the very deeds of darkness we are commanded to abhor. Let us, then, with sober minds and hearts anchored in God’s Word, dismantle this error and proclaim why Halloween ought to be rejected by Christians.
The Pagan Roots of Halloween: A Defiled Foundation
Halloween’s origins are not a matter of speculative debate, but a historical fact rooted in the profane festival of Samhain, celebrated by the pagan Celts. This was no innocent harvest party; it was a demonic rite where the veil between the living and the dead was believed to thin, inviting spirits—both benign and malevolent—into the world. Costumes of animal skins, bonfires, and offerings to appease spirits were not quaint traditions but idolatrous acts of communion with the demonic by these same Celts.
The Roman Catholics throughout history have been a sort of chameleon. In nearly every country and territory it has entered, it has effectively assumed the identity of that nation. This happened in the 8th century with the adoption of the festival of Samhain into the Catholic life. In the 8th century Rome attempted to overlay this pagan festival with All Saints’ Day, renaming October 31 as All Hallows’ Eve, which they began to claim was the eve of Allhallowtide, a three-day Catholic observance that includes All Hallows’ Eve (October 31), All Saints’ Day (November 1), and All Souls’ Day (November 2). This, however, was a feeble and syncretistic effort that failed to purge its pagan core of Samhain. As the Westminster Larger Catechism, Q&A 109 warns, we are to avoid all “corruptions of worship,” including those that mingle the true faith with the practices of idolaters.
James Jordan, however, dismisses Halloween’s pagan roots, claiming this to be a 19th-century “neo-pagan” myth. Numerous historical and folkloric sources from before the 19th century, however, contradict the claim that Halloween’s pagan roots are a modern invention. While the festival has indeed evolved significantly and was “Christianized” over that same period, its core traditions directly relate to the ancient Celtic festival of Samhain.[i] Samhain’s rituals of divination and spirit-worship are well-documented, and their echoes persist, even to our day, in Halloween’s modern observance. To suggest, as Jordan does, that these origins are irrelevant is to whitewash a polluted well. Scripture is unequivocal: “When you enter the land the Lord your God is giving you, do not learn to imitate the detestable ways of the nations there” (Deuteronomy 18:9). Halloween’s foundation is built on the very practices God calls “detestable”—divination, sorcery, and consulting the dead (Deuteronomy 18:10–12). No amount of ecclesiastical rebranding can sanctify what God has condemned and forbidden his people from participating in.
Scripture’s Condemnation: No Fellowship with Darkness
It is the purpose of God, having given us his word, that we would be entirely guided by it and nothing else in this life. John 17:17, Jesus said, “sanctify them in the truth; your word is truth.” The Word of God, then, leaves no room for the necessary compromise of Halloween’s themes of death, witchcraft, and the occult. The Apostle Paul declares, “What fellowship can light have with darkness? What harmony is there between Christ and Belial?” (2 Corinthians 6:14–15). Because it is impossible to separate Halloween’s celebration of the demonic from the seemingly benign acts of costumes and trick or treating, Christ asks us the sober question, “What fellowship can light have with darkness?” This question beckons the Christian to think deeply about all his or her actions; to soberly evaluate all that is done and to see if one is mingling with that very darkness. Halloween’s celebration of ghosts, witches, and monsters is not a neutral cultural pastime, but a bona fide glorification of the very forces Christ triumphed over on the cross. Ephesians 5:11 commands us to “have nothing to do with the fruitless deeds of darkness, but rather expose them.” Yet, Halloween revels in this pastime, parading the perverse and the demonic as entertainment. The Christian, redeemed by the blood of Christ, is called to dwell on “whatever is true, noble, right, pure, lovely, and admirable” (Philippians 4:8). Is it possible, then, with a clear conscience, claim that jack-o’-lanterns, haunted houses, and costumes of demons, and telling people to give us a treat of we’ll play a trick, align with this divine mandate? Can we really conclude that we are mocking demons while looking like them?
Jordan’s argument that Halloween costumes are a Christian act of mocking evil is a theological fiction unsupported by Scripture. He often cites Psalm 2, where God laughs at the nations plotting against Him as justification for dressing children as goblins and witches, or any such thing. This is a gross misapplication of the text. Psalm 2 exalts God’s sovereign judgment, not a license for believers to mimic the world’s fascination with evil under the guise of “holy laughter.” The Heidelberg Catechism Q&A 83 reminds us that true worship involves “fleeing from all idolatry, sorcery, and superstitious rites.” Halloween’s imagery, far from mocking Satan, has normalized his domain, especially in a secular culture that sees no Christian meaning in these practices. Jordan’s claim that such acts reflect confidence in Christ’s victory is a dangerous oversimplification that ignores the stumbling block this poses to weaker believers (1 Corinthians 8:9). But more importantly, we are called to put on Christ as clothes (Romans 13:14); to wear righteousness as a garment (Isaiah 61:10). How does putting upon ourselves a costume, masking who we truly are, work toward God’s goals in our lives? It seems odd that for those who condemned the covid mask requirement are unwilling to maintain the same standard when it comes to Halloween. Regarding the wearing of masks, in an August 2020 article title “The Obverse Image of God”, pastor Doug Wilson argued that masks hinder a church’s ability to reflect the image of God by obscuring a central feature of the image-bearer: the face.
A Call to Separation, Not Syncretism
The Reformed faith, grounded in God’s word, demands that we test all things by God’s Word, not the traditions of men. Halloween, even in its modern, commercialized form, bears the marks of its pagan ancestry and promotes a worldview antithetical to the one Christians ought to have. The Puritans, faithful to biblical principles, rightly rejected such festivals as worldly vanities, echoing Paul’s call to “not conform to the pattern of this world” (Romans 12:2). Further, Paul instructs us to “abstain from every form of evil” (1 Thessalonians 5:22), not as a suggestion but as a divine imperative. Think of those who have been delivered from the occult or paganism and now see Christians participate in Halloween’s revelry. Some may argue that I’m vouching for the weaker brother (Romans 14:13), saying, for the sake of his conscience, do not participate in this “holiday.” But, in actuality, because Halloween is objectively pagan, those who have been delivered from it, see it for what it is, and their abstention from it is a mark of strength and biblical fidelity, not weakness. It is they who bear with those who practice, not the other way around.
Jordan’s insistence that Halloween is a Christian custom tied to All Saints’ Day is a half-truth that collapses under scrutiny. While the name “Halloween” does certainly derive from “All Hallows’ Eve,” this vigil was meant for prayer and fasting, not costumes and candy. The incorporation of Samhain’s customs—souling, guising, and bonfires—into Allhallowtide was a compromise that diluted the purity of this Catholic practice. But here again, the Westminster Confession of Faith is helpful; it declares that worship must be “instituted by God Himself” and not corrupted by human inventions. Halloween, with its syncretistic blend of pagan and Christian elements, fails this test. Jordan’s romanticized view of “mopping up” Satan’s defeat through Halloween ignores the holiday’s secular reality, where the world celebrates darkness, not Christ’s triumph.
And, for a moment, think of the illogical nature of Jordan’s claim. Because Christ defeated Satan, we now wear costumes and go trick-or-treating to continue to mock him? First, he’s defeated; he’s crushed under the feet of the church; the strong man and his home have been plundered, and Christ now reigns over all that was once controlled by the prince of darkness. So, why do I now need to continue to mock him by participating in a dark practice? Additionally, when has a battle ever been won by a righteous army and then that army takes the identity of those whom they’ve defeated? Wouldn’t that defeat the purpose and keep their memory alive? When did Israel defeat a pagan nation and then was told by God to adopt its holidays as a way to mock them? “Hey, guys, I know you just leveled Jericho to an embarrassing heap of rubble, ash, and dead bodies, but now we’re going to wear their garb to continue to mock them and make them wish they were even more defeated!” That doesn’t make any sense to me.
In the First Crusade from 1096–1099, when the Christian armies defeated the Muslim invaders and captured Jerusalem, did they say to themselves, “Hey, bois, now that we’ve defeated these evil demon worshipers, let’s put on their Turbans so we can mock them”? I seriously doubt it. I doubt this because one defeats a foe so that their presence will no longer be; it is done to destroy evil and an evil movement; it is done to erase its memory from the world. To then don that which is emblematic of that destroyed movement is to give it life again.
A Final Thought
Let’s assume for a moment that Halloween really is how Jordan says, and it was good and right for Roman Catholics to strategically integrate this practice to their religious observance. Lets examine for a moment what Allhallowtide really is: It begins on All Hallows’ Eve (October 31, the day that has become Halloween). This is the “eve” or vigil before All Saints’ Day. Although it is the “eve,” it is still part of the overall celebration—it is integral, in other words, to Allhallowtide; the observance is incomplete without it, and on this day, Catholics observe it with prayer, reflection, and attending a Vigil Mass to prepare for the solemnity of the following day. Then there is All Saints’ Day (November 1), which is also called All Hallows’ Day or Hallowmas. This day is a Holy Day of Obligation in the Catholic Communion, meaning Catholics are required to attend Mass. It honors all the saints in heaven, both those who are officially canonized and those who are unknown. The celebration concludes with All Souls’ Day (November 2). This day is a commemoration of all the faithful departed who are still in Purgatory. The faithful on Earth pray for these souls, offering Masses and other charitable works to help them on their way to heaven. During this three-day observance, Roman Catholics visit cemeteries, praying for the dead, “souling” (this is an old English tradition where children and the poor would go door-to-door, offering prayers for the dead in exchange for “soul-cakes”), and they do this to earn indulgences to free souls from purgatory.
If you are a protestant, and your head doesn’t turn sideways even a little when you read the above description, then there might be deeper problems. Nevertheless, these are the unavoidable options we are left with when considering Halloween:
Halloween is either a pagan ritual in which evil demon gods are worshiped and interacted with from soup to nuts.
Halloween is a secular holiday where men and women indulge their flesh in abhorrent and immoral ways (this wasn’t discussed in this article, but it is true nonetheless)
Halloween is a Roman Catholic holiday in which there is idol worship, veneration of the dead, and a host of other sinful practices. If you are going to celebrate Halloween on the basis that it is the Christian relic of All Hallows Eve, then it makes sense that you would observe the next two days also.
No matter how you slice it, I do not think Halloween is an occasion in which a Protestant Christian can joyfully partake without blinding himself or herself to God’s explicit decree and logic.
Conclusion
I want to reiterate, while it is possible for Christians who observe this “holiday” to read this and become upset, that is not my intention. My intention is, however, to challenge you and place before you arguments that you must deal with. If I’m wrong, prove me wrong; deal with the arguments. But, if I’m right, wouldn’t you want to change your practice? If I’m right and this holiday is sinful and God is displeased with it, wouldn’t you want to know that and do that which pleases your King? But, if you are unable to rebut the arguments or you refuse to and instead just say something like “well, you can have your opinion, and we can disagree, and that’s okay,” then you are choosing to live in blindness, and you are unteachable. In order for the church to gain ground and grow nearer to God, this requires that we evaluate all things through the word of God and adopt that which God loves and repel that which God hates, and this requires labor on the part of Christians. As a pastor, it is my duty to shepherd my people toward faithful living before the face of God, hence this article.
[i] Several authoritative sources provide concrete evidence supporting Halloween’s genuinely ancient pagan roots, grounded historically in Celtic and Roman practices rather than modern neo-pagan mythmaking.
1. Celtic and Archaeological Evidence
According to the Newgrange Heritage Centre, the Celtic festival of Samhain marked the transition between the light and dark halves of the year and was deeply associated with death, spirits, and fire rituals. Excavations show that:
Tlachtga and Tara, two ancient ritual hills in Ireland, were central Samhain sites.
The Mound of the Hostages at Tara, a 4,500–5,000-year-old passage tomb, is astronomically aligned with the sunrise around Samhain, evidencing ritual observance thousands of years before the Celts’ arrival.
Early manuscripts record customs such as extinguishing and relighting fires, ancestor offerings, divination practices, and masking, demonstrating continuity between prehistoric ritual and modern Halloween customs.
These ritual patterns are corroborated in medieval literature (e.g., Tochmarc Emire, Serglige Con Culainn), which repeatedly place major mythic events at Samhain, illustrating its long-standing role as the Celtic new year and spiritual threshold.
2. Roman Syncretism and Continuity
Roman occupation integrated Samhain with Feralia (festival of the dead) and Pomona (harvest goddess) celebrations, merging funerary and harvest symbolism. Classical historians note that Pomona’s apple, emblematic of fertility, likely gave rise to apple-bobbing traditions—linking ancient Roman fertility rites with later Halloween games.
3. Christian Absorption of Pre-Christian Festivals
By the early Middle Ages, the Church directly adapted Samhain into its liturgical structure:
All Saints’ Day (November 1) and All Souls’ Day (November 2) were strategically placed over Samhain’s date.
Missionary correspondence from Pope Gregory I (601 AD) instructed clergy not to destroy pagan holy places, but to repurpose them for Christian use, ensuring that Samhain’s customs—fires, costumes, and communal feasts—persisted under new religious rubrics.
4. Summary of Historical Proofs
Type of EvidenceSource/LocationDate/PeriodProofArchaeological alignmentMound of the Hostages, Tarac. 3000 BCEPassage aligns with Samhain sunriseLiterary referencesTochmarc Emire, Serglige Con Culainnc. 10th centuryAccounts of Samhain as festival of spirits and assembliesRitual continuityTlachtga fire ceremoniesIron Age – Christian eraCentral “Great Fire Festival” marking New Year and barrier of worldsRoman adaptationFeralia and Pomona festivalsca. 50 BCE–300 CEDead-honoring and harvest merged with Celtic SamhainEcclesiastical repurposingPapal decrees (Gregory I, Boniface IV)601–731 CEAll Saints’ placed over Samhain to absorb existing rites
These sources collectively affirm that Halloween’s foundations stem from pre-Christian seasonal and spiritual cycles with documented archaeological, textual, and liturgical continuity—not from 19th-century reinterpretations.
