Showing posts with label Halloween. Show all posts
Showing posts with label Halloween. Show all posts

March 1, 2022

Homily on Carnival (Metropolitan Meliton of Chalcedon)


 By Metropolitan Meliton (Hatzis) of Chalcedon (+ 1989)

(Delivered in the Metropolitan Church of Athens 
on Cheesefare Sunday, 8 March 1970)

My brethren,

The Lord scolded nothing as much as hypocrisy. And rightly so, for He saw in her that there is always the greatest danger of complete delusion, that is, the angelic-looking luciferian light. The power of hypocrisy is indeed awesome. Both for those who live it and exercise it, and for those who suffer from it. And hypocrisy is dangerous, because it corresponds to a deeper psychological problem of man.

Man wants to appear like someone he is not. Even before himself and before God. And so he escapes from truth and simplicity and of course from repentance and salvation.

October 31, 2015

Seeing is Believing: A Halloween Reflection

The Joshua Ward House in Salem, Massachusetts

By John Sanidopoulos

A few people have asked me, "John, as a knowledgeable and pious Orthodox Christian who has a positive view of Halloween, how do you celebrate the holiday? You wrote down what you wouldn't do, but never explained what you actually do." Well, the simple answer is that Halloween for me is just like any other day, pretty much, not because I avoid Halloween, but for me Halloween is a daily experience throughout the year, it just happens to be a little more intensified in the autumn months of September through November. So for me, October 31st may be Halloween, but every other day is Halloweenish, because I will involve myself with something on other days that your average person will consider only a theme for Halloween.

I understand that such an answer will confuse most people, while few others will feel me to be one of their kindred spirits. I'm not going to explain at this time what I mean when I say that Halloween is a daily experience, nor should you speculate, because that's not what this reflection is about, but I will say that by the time Halloween comes around, I sort of just sit back and relax and watch everyone else experience a little bit of what I daily experience, and I experience the day through others. Then I'll go home and watch some horror movies and Halloween specials while eating some candy, since I don't eat candy everyday. That is my typical Halloween.

November 1, 2014

Did St. Nikolai Velimirovich Write Against Halloween?

St. Nikolai Velimirovich

By John Sanidopoulos

This question brings up many issues, so I'm going to explain the process of how I arrived at the answer in order to clarify some of these issues.

As every Halloween for the past five years, I received quite a bit of Halloween-hate mail from Halloween-haters due to what I have written and posted on Halloween, in which I expose the falsehoods many Orthodox Christians and non-Orthodox love to circulate around this holiday. Though I have a tendency to just ignore it all, this year something different happened. This year my annual Halloween-hate mail came with an attachment from an alleged essay written by St. Nikolai Velimirovich (sometimes spelled "Nikolaj Velimirovic") on the topic of Halloween. When I first saw it, I wondered, how could this possibly slip by me in my research? But as I began to read it, I noticed something very peculiar.

October 31, 2014

Daimonologia Posts From October


Having concluded the first month of posts over at my new website www.daimonologia.org, I am sharing links to all the posts from this past month to encourage those interested in these topics to visit it and like my Facebook page for it as well as follow its Twitter page.

Halloween Safety Tips and Crime Myths

The Monsters Among Us

Jesus Likes Halloween a Little Bit, Doesn't He?

Tricks in the Treats: The Myth of Poisoned Halloween Candy

The Truth About Halloween

Who’s Afraid of Halloween?

The Halloween Debate In Russia

Popular Christian Myths About Halloween

How Christians Made Halloween A Satanic Holiday

Ten Things I Won't Do On Halloween

The True Origins of the Jack O' Lantern

The Christian, Not Pagan, Origins of Halloween

Orthodoxy and Halloween: Separating Fact From Fiction

Book Review: "The Undead and Theology"

Zombies and God

Lycanthropy (Werewolves) in Byzantine Times

St. Gregory of Nyssa on the Apparitions of Spirits of the Dead

St. John Chrysostom on Ghosts and Wandering Spirits

St. Nikodemos the Hagiorite on Vampirism

Halloween: An Orthodox Christian Perspective

The Haunted Cell Of A Heretic

Saint Gerasimos of Kefallonia and the Demon Possessed

On the Stench of Demons and Sin

Monastics Even Pray For Demons!

Fear of the Devil in the 1980's and Today

The Origins of Idolatry

"The Raven": Demon of Despair (On Poe and Death)

Book Review: "Very Short Introduction to Paganism"

Book Review: "Occult America: The Secret History of How Mysticism Shaped Our Nation"

Magicians Who Converted to Orthodox Christianity

Saints Cyprian and Justina the Martyrs

A Secret History of Satan in America

What Is Occultism? An Orthodox Christian Response

Orthodox Demonology 101

An Image of Death's Relentless Approach

About This Website

October 31, 2013

A Defense of Skeletons


In his 1902 book titled The Defendant, G.K. Chesterton defends a bunch of apparently nonsensical things that are often viewed differently by others, with his characteristic humorous wit mixed with deep yet commonsensical thought. In chapter three he undertakes a defense of skeletons, which is an appropriate contemplation for Halloween.

By Gilbert Keith Chesterton

Some little time ago I stood among immemorial English trees that seemed to take hold upon the stars like a brood of Ygdrasils. As I walked among these living pillars I became gradually aware that the rustics who lived and died in their shadow adopted a very curious conversational tone. They seemed to be constantly apologizing for the trees, as if they were a very poor show. After elaborate investigation, I discovered that their gloomy and penitent tone was traceable to the fact that it was winter and all the trees were bare. I assured them that I did not resent the fact that it was winter, that I knew the thing had happened before, and that no forethought on their part could have averted this blow of destiny. But I could not in any way reconcile them to the fact that it was winter. There was evidently a general feeling that I had caught the trees in a kind of disgraceful deshabille, and that they ought not to be seen until, like the first human sinners, they had covered themselves with leaves. So it is quite clear that, while very few people appear to know anything of how trees look in winter, the actual foresters know less than anyone. So far from the line of the tree when it is bare appearing harsh and severe, it is luxuriantly indefinable to an unusual degree; the fringe of the forest melts away like a vignette. The tops of two or three high trees when they are leafless are so soft that they seem like the gigantic brooms of that fabulous lady who was sweeping the cobwebs off the sky. The outline of a leafy forest is in comparison hard, gross and blotchy; the clouds of night do not more certainly obscure the moon than those green and monstrous clouds obscure the tree; the actual sight of the little wood, with its gray and silver sea of life, is entirely a winter vision. So dim and delicate is the heart of the winter woods, a kind of glittering gloaming, that a figure stepping towards us in the chequered twilight seems as if he were breaking through unfathomable depths of spiders' webs.

But surely the idea that its leaves are the chief grace of a tree is a vulgar one, on a par with the idea that his hair is the chief grace of a pianist. When winter, that healthy ascetic, carries his gigantic razor over hill and valley, and shaves all the trees like monks, we feel surely that they are all the more like trees if they are shorn, just as so many painters and musicians would be all the more like men if they were less like mops. But it does appear to be a deep and essential difficulty that men have an abiding terror of their own structure, or of the structure of things they love. This is felt dimly in the skeleton of the tree: it is felt profoundly in the skeleton of the man.

The importance of the human skeleton is very great, and the horror with which it is commonly regarded is somewhat mysterious. Without claiming for the human skeleton a wholly conventional beauty, we may assert that he is certainly not uglier than a bull-dog, whose popularity never wanes, and that he has a vastly more cheerful and ingratiating expression. But just as man is mysteriously ashamed of the skeletons of the trees in winter, so he is mysteriously ashamed of the skeleton of himself in death. It is a singular thing altogether, this horror of the architecture of things. One would think it would be most unwise in a man to be afraid of a skeleton, since Nature has set curious and quite insuperable obstacles to his running away from it.

One ground exists for this terror: a strange idea has infected humanity that the skeleton is typical of death. A man might as well say that a factory chimney was typical of bankruptcy. The factory may be left naked after ruin, the skeleton may be left naked after bodily dissolution; but both of them have had a lively and workmanlike life of their own, all the pulleys creaking, all the wheels turning, in the House of Livelihood as in the House of Life. There is no reason why this creature (new, as I fancy, to art), the living skeleton, should not become the essential symbol of life.

The truth is that man's horror of the skeleton is not horror of death at all. It is man's eccentric glory that he has not, generally speaking, any objection to being dead, but has a very serious objection to being undignified. And the fundamental matter which troubles him in the skeleton is the reminder that the ground-plan of his appearance is shamelessly grotesque. I do not know why he should object to this. He contentedly takes his place in a world that does not pretend to be genteel--a laughing, working, jeering world. He sees millions of animals carrying, with quite a dandified levity, the most monstrous shapes and appendages, the most preposterous horns, wings, and legs, when they are necessary to utility. He sees the good temper of the frog, the unaccountable happiness of the hippopotamus. He sees a whole universe which is ridiculous, from the animalcule, with a head too big for its body, up to the comet, with a tail too big for its head. But when it comes to the delightful oddity of his own inside, his sense of humour rather abruptly deserts him.

In the Middle Ages and in the Renaissance (which was, in certain times and respects, a much gloomier period) this idea of the skeleton had a vast influence in freezing the pride out of all earthly pomps and the fragrance out of all fleeting pleasures. But it was not, surely, the mere dread of death that did this, for these were ages in which men went to meet death singing; it was the idea of the degradation of man in the grinning ugliness of his structure that withered the juvenile insolence of beauty and pride. And in this it almost assuredly did more good than harm. There is nothing so cold or so pitiless as youth, and youth in aristocratic stations and ages tended to an impeccable dignity, an endless summer of success which needed to be very sharply reminded of the scorn of the stars. It was well that such flamboyant prigs should be convinced that one practical joke, at least, would bowl them over, that they would fall into one grinning man-trap, and not rise again. That the whole structure of their existence was as wholesomely ridiculous as that of a pig or a parrot they could not be expected to realize; that birth was humorous, coming of age humorous, drinking and fighting humorous, they were far too young and solemn to know. But at least they were taught that death was humorous.

There is a peculiar idea abroad that the value and fascination of what we call Nature lie in her beauty. But the fact that Nature is beautiful in the sense that a dado or a Liberty curtain is beautiful, is only one of her charms, and almost an accidental one. The highest and most valuable quality in Nature is not her beauty, but her generous and defiant ugliness. A hundred instances might be taken. The croaking noise of the rooks is, in itself, as hideous as the whole hell of sounds in a London railway tunnel. Yet it uplifts us like a trumpet with its coarse kindliness and honesty, and the lover in 'Maud' could actually persuade himself that this abominable noise resembled his lady-love's name. Has the poet, for whom Nature means only roses and lilies, ever heard a pig grunting? It is a noise that does a man good--a strong, snorting, imprisoned noise, breaking its way out of unfathomable dungeons through every possible outlet and organ. It might be the voice of the earth itself, snoring in its mighty sleep. This is the deepest, the oldest, the most wholesome and religious sense of the value of Nature--the value which comes from her immense babyishness. She is as top-heavy, as grotesque, as solemn and as happy as a child. The mood does come when we see all her shapes like shapes that a baby scrawls upon a slate--simple, rudimentary, a million years older and stronger than the whole disease that is called Art. The objects of earth and heaven seem to combine into a nursery tale, and our relation to things seems for a moment so simple that a dancing lunatic would be needed to do justice to its lucidity and levity. The tree above my head is flapping like some gigantic bird standing on one leg; the moon is like the eye of a Cyclops. And, however much my face clouds with sombre vanity, or vulgar vengeance, or contemptible contempt, the bones of my skull beneath it are laughing for ever.

Why Zombies Matter


By Russell D. Moore

Zombies are everywhere. Ever since the classic “Night of the Living Dead,” the undead have shown up in movies. Zombies now are featured in top-rated cable TV shows, and in apocalyptic novels and survival guides. An entire genre has ignited around the concept of adding zombies to classic literature (“Pride and Prejudice with Zombies,” etc.). But why are we drawn to these gruesome figures?

In the New York Times, columnist Amy Wilentz reminds us why zombies scare us, and why we can’t help but watch through our clenched hands covering our eyes. The zombie myth is rooted in something quite real, and quite terrifying. The zombie stories emerged in a Caribbean context of brutal slavery. The zombie’s horror is that he is, she writes, a slave forever. After all, if even death cannot free you, you can never be free.

That’s exactly the point, and here’s why it should matter to Christians.

Zombies are horrifying not simply because they’re mean and aggressive. They are horrifying because they represent what ought to repulse us: the rotting decay of death. But they still walk. And, beyond that, they still crave. In their search for human brains, they are driven along by their appetites, though always under the sway of a slavemaster’s will.

That’s our story.

The biblical story of the Fall of humanity is one of a humanity that comes under the sway of death by obeying the appetite. God places a fiery sword around the Garden of Eden, Genesis tells us, so that the primeval humans wouldn’t eat of the Tree of Life and live forever. Why? It’s because God didn’t want to consign humanity to a never-ending existence of this kind of walking death. He sentences us to the curse of death so that, ultimately, we can be redeemed.

The gospel tells us that, apart from Christ, we were walking in the flesh, that is slavishly obeying our biological impulses and appetites without the direction of the Spirit. As such, we were “dead in trespasses and sins” (Eph. 2:1). But we weren’t inert. We instead, though dead, “walked, following the course of this world, following the prince of the power of the air” (Eph. 2:2). We were walking dead slaves.

And, in our death, our appetites weren’t silenced but instead drove us along. This walking death, the Apostle Paul writes, was driven along as we “carried out the desires of the body and the mind” (Eph. 2:3).

Caribbean people could resonate with the horror of zombies because they knew what it was like to be enslaved by evil people, with no hope of escape. And maybe our culture pays attention to zombies because we know what it is like to be dead inside, but unable to find peace, unable to stop walking.

The gospel doesn’t just extend our lives forever into eternity. That’s what we, left to ourselves, think we want. The rich young ruler asks Jesus how he can inherit eternal life, but Jesus points out that he wants to eternalize his present state rather than to be hidden in the life of Jesus himself. That’s a zombie walk, and Jesus loves us too much for that.

Jesus offers instead life, and that abundantly, as we eat of his flesh, drink of his blood, share in his triumph over the accusing slavemaster.

So let’s have some sympathy for the zombies. And next time you see the trailer for a zombie film, or see the picture of a walking corpse on the cover of a novel, remember that that was your story once too.

Vlad the Impaler as Romanians See Him


For a short yet concise treatment on how the historical figure Vlad Tepes, popularly known as Vlad the Impaler, who served as an inspiration for Bram Stoker's Dracula, has been viewed and is still viewed by his native Romanians, see the following article by Elizabeth Miller:


Among the things she writes, is the following:

"During the 1970s, the Communist government also undertook many practical projects to re-enforce Vlad's reputation as a national hero: statues were erected, streets were renamed, restoration of his Arges castle was undertaken, and a commemorative postage stamp was issued in 1976 to mark the anniversary. In 1978, a feature movie entitled Vlad Tepes was produced which, according to Stoicescu, 'portrays the true personality of a great prince'. Though the movie could be rather tedious, it is an interesting understanding of Vlad from a contemporary political point of view: it comprises thinly veiled parallels between Vlad's political and military policies and the position taken by the Communist Party with respect to nationalism, the aristocracy, foreigners, and the maintenance of law and order."

Below is the complete 1978 movie Vlad Tepes, with English subtitles:



October 24, 2013

November 1, 2012

Halloween Iconoclasm


"False words are not only evil in themselves, but they infect the soul with evil."

- Socrates

By John Sanidopoulos

For the past few years I have been writing about the true origins of Halloween, attempting to demythologize a cultural practice which some in the Church have demonized in extremely gross manners. By doing this, some of our clergy and faithful have only done evil in the name of good, and glorified Satan instead of God, since misplaced demonization is in fact demonic. They may somewhat be excused for being deceived by scholars and extremists who originated such false theories, but in all things the members of the Church should seek the truth with gentleness and honesty, and not stain itself with sensationalism and propaganda that may  comfort their fears and soothe their confusion.

These critics seem to delusionally think that to demythologize Halloween is the same as to justify it. This only shows stubbornness. The ego often flaws the logical faculty. They think I want children to go trick-or-treating or to carve pumpkins or watch horror movies. They miss the point all together. Of course, I'm not against these things, but neither do I defend them, as I feel they need no defense when the truth sheds its light on these things when they are demythologized. They can choose to swim along the surface of the water without knowing its depth if they choose, but to confuse the shallow area for the deep. A Christian is able to trick-or-treat in the name of the Lord or in the name of Satan if they choose, but the action doesn't mean anything unless they make it to mean something (most just do it in the name of candy). By the same logic, anyone who goes to church on Sunday is a saint just for attending. Of course, they would never admit the latter, but it is the same logic. St. Paul dealt with a similar issue regarding Christians being allowed to eat meat that was sacrificed to idols. His opinion was yes, Christians can eat meat sacrificed to idols, as long as they do it in the name of the Lord and not in the name of a demon. Even Jesus dealt with this among the Jews when He told them that they can have no eternal life unless they ate His body and drank His blood. Everyone turned their back on Jesus when He said this, because they chose to focus on the surface of what He said instead of exploring its depths.

When I started making my thoughts and studies about Halloween public, and I am still only at the beginning stages, I was pretty much the only voice in any Orthodox forum doing so siding with the facts instead of falsehoods. Many who read some or all of my writings on the subject so far, accepted the truth and have graciously thanked me for balancing in their minds and hearts a subject which they thought had to be demonized, because scapegoats that seem to give the appearance of evil are often demonized in this way. Others have accused me of doing the work of the Church of Satan, justifying an evil and pagan practice, and blurring the line between the Church and the world.

But is the Church called to demonize or to sanctify the world? Or must the Church demonize the world in order to sanctify it? These are questions I am going to leave open for now, and hopefully revisit in the near future with more detail. But these questions are at the heart of much of the problem, not only regarding Halloween, but it affects the entire mission of the Church in the world.

Those who demonize such things as Halloween and the world in general, I am convinced, have never studied the corpus of patristic writings nor the original sources of ecclesiastical history. They show time and time again their ignorance of the Orthodox ethos and phronema. The things they say cannot be found, except in the writings of the heretics, which they also have not studied. How someone can voice their opinions on such sensitive topics without doing the necessary prelimary studies is really beyond me. Well, not really, since I also was once an opinionated fool. I believed that if I read one or two books on a subject that I was an expert, or at least had a right to an opinion. But the truth is, when you set the ego aside, the more one knows about something, the less one really knows. Knowledge of the truth humbles the mind, and does not puff it up. An over-opinionated person is a classic example of someone with puffed up knowledge, usually filled with errors. Humble knowledge goes to the sources, accepts the facts, and dispels with opinions.

In my many anti-Halloween emails from disappointed critics, I often feel like I am hearing the rants of 8th century Iconoclasts. The Iconoclasts basically believed that the images of Christ, the Theotokos and the Saints were idols. After all, the Bible did say to not make or worship any graven images. Images, they believed, originated with the pagans. Pagans would worship these images of deified gods, and even sacrifice children before them. How could the Church take something with such an evil history, before which evil things were done and saints toppled with their prayers, and which demons used to communicate with people, and depict holy things in a similar manner, bow down before them, offer incense to them, and kiss them? They said similar things about the relics of saints. Many Orthodox believed these sensationalistic lies because of their immature knowledge of the Faith and began a persecution against icons, the relics of saints and those who honored them. They would call those who supported icons and relics Pagans, and sometimes they would go to such extremes and torture and kill the Iconophiles. Iconoclasts were nothing more than people with puffed up opinions of what the Bible and a few Church Fathers seemed to have said about images, as was revealed by their contemporary Orthodox apologists who understood that "the letter of the law kills, while the spirit quickens".

When I read someone like St. John of Damascus, who defended icons, I read things that I would say to my critics today. One example is this:

"For I look upon it as a great calamity that the Church, adorned with Her great privileges and the holiest examples of saints in the past, should go back to the first rudiments, and fear where there is no fear. It is disastrous to suppose that the Church does not know God as He is, that She degenerates into idolatry, for if She declines from perfection in a single iota, it is as an enduring mark on a comely face, destroying by its unsightliness the beauty of the whole."

Here he basically says that the saints of the past, in Old Testament times, feared to make graven images because of its pagan associations. But now that God has taken to Himself material creation, there is no longer any fear. The Iconoclasts believed the Church was degenerating into idolatry, when in fact they do not know God as He truly is - fully God AND fully man.

He also wrote:

"Now, the devil, the enemy of the truth and of man's salvation, in suggesting that images of corruptible man, and of birds and beasts and reptiles, should be made and worshipped as gods, has often led astray not only heathens but the children of Israel. In these days he is eager to trouble the peace of Christ's Church through false and lying tongues, using divine words in favor of what is evil, and striving to disguise his wicked intent, and drawing the unstable away from true and patristic custom."

I can go on and on, but I think I made my point.

When it comes to the subject of Halloween, things get even worse from a logical point of view. At least the Iconoclasts were correct that graven images had their source among the pagans. Even St. John admits this, and says that it took Christ taking on human flesh to sanctify material creation and allow for images to be made in the name of the Lord. But modern Halloween has no pagan roots, as the clear evidence suggests. That Halloween has become associated with paganism and satanism is an invention of Christians primarily to demonize not only a folk tradition, but something that has its source in the Church of the Middle Ages before the Reformation. But I have written much on this subject and don't feel like I need to address this any further here.

The iconoclastic persecution lasted over a hundred years, and much bloodshed was spilled in the process. Why? Because certain Orthodox Christians who thought they knew theology and the tradition of the Church in fact were living in a delusional state with their childish theology that satisfied their own ego. That is a simple but true way of putting it. Nothing is new under the sun. People in the Church, which includes many of our clergy, monastics and theologians, have always been like this from the beginnings of Christianity and will be like this until the end of time. This is why a sober education is needed now, just as it always has been needed, not only for minor subjects like Halloween, but for everything in which a scrap of falsehood can be found. The Church was established, according to the apostolic fathers, to rid the world of superstition and falsehood in order to sanctify it. This is the primary mission of the Church in the world.




October 31, 2012

Halloween Safety Tips and Crime Myths


J.D. Valesco
October 28, 2012

Halloween is a time for fear and fright, but some common worries about the ghastly holiday may be overblown, experts say.

There are legitimate safety issues to consider on the holiday - pedestrian-vehicle accidents, fire hazards, dogs who get into chocolate.

But many of the scariest Halloween horror stories - poisoned candy, satanic sacrifices of pets, and rampant criminal activity - have little basis in reality.

Amanda Perez, a lecturer in American studies at Cal State Fullerton, calls those kind of myths and legends "Halloween sadism."

"It's this idea that bad things happen on Halloween," Perez said.

West Covina Police Chief Frank Wills said fear of holiday dangers seem to have resulted in fewer costumed kids roaming the streets in search of treats on Halloween.

"People lament that you used to see the residential streets bustling with children and you don't see that as much anymore," Wills said.

Poison and razors

Perhaps the most common cause of parental angst on Halloween is the prospect of a child being given candy laced with poison or drugs, or apples stuffed with razor blades.

The poisoned candy myth has its origins in a case that occurred in New York state in 1964, when a woman passed out ant poison, dog biscuits and steel wool to children she thought were too old to be trick or treating.

"She said she was doing it not to the kids, but to these older kids that were coming by for candy," Perez said. "This is when I think really a lot of the folklore about tainted candy got into circulation."

There have been incidents in which children have been killed or sickened by candy tainted with poison or drugs, but not by strangers, said Eileen Wallis, a Cal Poly Pomona history professor.

"That has happened a couple of times, but it's always been a relative," Wallis said. "It's always been a murder concealed as an accidental poisoning or a stranger poisoning."

The myth of poisoned candy was further cemented in people's minds by later unrelated events, Wallis said.

"I think a lot of it got tangled up with the Tylenol scare back in the `80s," Wallis said, referring to the 1982 murders of seven Chicago-area people through Tylenol that had been laced with cyanide. No one was ever convicted of the crime.

Incidents of apples containing razor blades have also occurred, but they were "pranks gone wrong," Wallis said.

Those pranks were between friends or siblings, not strangers, she said.

Rumors of temporary tattoos laced with LSD or PCP are variations on the same myth, Wallis said.

"We do know that powerful myths have a way of simply evolving over time," Wallis said. "It's like the old game of telephone."

These kind of myths are a natural outgrowth of a parents' desire to protect their children, Wallis said.

"It's about vulnerability and the vulnerability of children," Wallis said. "It's about letting your children go up to a stranger's house that you don't know."

Satanic sacrifices

Another persistent urban legend about Halloween is that pets, particularly black cats, will be captured by satanic cults and sacrificed if they are allowed outside.

Perez of Cal State Fullerton said it's a belief dating back to the celebration of Samhain by ancient Celts. The holiday marked the end of the harvest season and the beginning of winter.

As Christianity spread through Europe and found itself in conflict with the pagan beliefs of the Celts, rumors were spread of human sacrifices on Samhain. The idea that pets are being sacrificed for satanic rituals is the modern incarnation of the belief.

"I think in the popular imagination these things have gotten mixed up," Perez said.

Pay Brayer, president of the San Gabriel Valley Humane Society, said rumors of pet sacrifice don't match with what she's seen in her career.

"We haven't had any experience of anything happening to pets on Halloween," Brayer said.

Some people will point out the fact that many animal shelters refuse to adopt out black cats near Halloween as proof that satanic activities are real, but Wallis said there's a more mundane reason for such policies.

"People might adopt them as props. You want to have a cat for Halloween," Wallis said. "It's like when people adopt bunnies around Easter."

Satanists or not, Halloween does present some very real dangers for cats, Brayer said.

"Bad things happen to cats that are outside to begin with," Brayer said. "Most kids are good, but sometimes if the opportunity presents itself..."

Halloween is fraught with danger for dogs as well, Brayer said.

"The biggest danger to primarily dogs is chocolate, it's deadly to them," Brayer said.

And the hustle and bustle of trick-or-treaters can be unsettling for dogs, she said. People should treat the holiday like July 4 and keep their dogs secured for the night, she said.

"We see dogs that get out their yard because they're afraid," Brayer said. "Even the children of the family dressed in costume is going to be different. They may find it threatening."

Real dangers

Though some of the rumors of Halloween dangers are based more on fear than fact, there are important safety precautions to remember while out for the night, authorities said.

West Covina Police Chief Wills advised parents and motorists both to exercise caution. Trick-or-treaters should be given flashlights or dressed with reflective clothing, Wills said.

"Sometimes traffic collisions spike on Halloween," he said.

Pedestrian fatalities do increase significantly on Halloween, according to statistics compiled by the California Office of Traffic Safety. Statewide, an average of 3.4 pedestrians were killed each Halloween from 2006 and 2010. An average day sees 1.7 pedestrian deaths.

Injuries to pedestrians were much higher, averaging 56 each Halloween during the same period statewide. About 35 pedestrians are injured on an average day.

Calls to police departments also increase on Halloween. In 2011, the Pomona Police Department received 15 percent more calls on Halloween than it did on the same day the previous week. That figure was 9 percent for the Whittier police. But calls to the Los Angeles County Sheriff's Department only increased by 2 percent compared with the seven-day average leading up to the holiday.

But Wills said additional calls to law enforcement do not necessarily mean more crimes are occurring.

"One of the other myths is that there's more crime on Halloween - sometimes that's true, sometimes it's not," Wills said.

Calls to the Los Angeles County Fire Department also increase, but statistics were not available, said Inspector Tony Imbrenda.

"I suspect there is more fire activity on Halloween," Imbrenda said. "Jack-o-lanterns near drapes or other flammable materials are an issue."

Some fire department calls are for injuries related to costumes, he said. Imbrenda advised parents to ensure their children's costumes are flame-proof and said trailing items that can get caught on things should be avoided. Shoes should be comfortable and easy to walk in, he said.

"Be sensible about masks that don't restrict vision or breathing," Imbrenda said.

Trick-or-treaters should remember that there's "safety in numbers," said Irwindale Police Chief Dennis Smith.

"Make sure you go up to doors as a group and leave as a group," Smith said.

Never enter a home, even when invited in, Smith said.

Parents should give their trick-or-treating children a cell phone for the night, and have a set time when the children are expected home, he said.

Halloween safety tips

Don't trick or treat! alone. Walk in groups or with a trusted adult.

Use reflective tape on costumes and bags so drivers see children.

Carry a flashlight.

Eat only factory wrapped candy. Avoid eating homemade treats made by strangers.

Check all candy and edibles for tampering - tears, pinholes, discoloration.

Remove any choking hazards from goody bags of young children - gum, peanuts, hard candy, small toys.

Don't let children snack while trick-or-treating before parents have had a chance to inspect goody bags.

Test face makeup in a small area first to check for allergic reaction.

Don't wear decorative contact lenses unless they have been properly fitted by an eye-care professional. Doing otherwise can lead to eye injuries, including blindness.

Wear well-fitting costumes and shoes to avoid falling.

Consider makeup masks or masks with big eye holes instead of loose-fitting masks that could block vision.

Don't use sharp swords or knives as part of costumes.

Don't use realistic-looking firearms.

Wear flame resistant costumes and avoid walking near candles - look for the label Flame Resistant. If you make your costume, use flame-resistant fabrics such as polyester or nylon.

Enter homes only with a trusted adult and don't accept rides from strangers.

Walk on sidewalks where possible. Avoid walking in street. Take care crossing streets.

Do not take shortcuts through backyards or alleys.

People expecting trick-or-treaters should remove obstacles from lawns, steps and porches and keep candlelit jack-o'-lanterns away from children's costumes.

Make sure apples are thoroughly washed before use in bobbing for apples games.

Don't eat too much black licorice - if you are over 40 years old and consume multiple 2-ounce bags a day for at least two weeks, you could be at risk for heart arrhythmia.

Information from the Centers for Disease Control and Prevention, the U.S. Food and Drug Administration, the U.S. Consumer Product Safety Commission, and the Los Angeles Police Department.

October 29, 2012

How Christians Made Halloween A Satanic Holiday


By John Sanidopoulos

When it comes to religion, Halloween was always viewed as a Christian holy day. Beginning with the 1930's through till the 1950's, Halloween was regarded on a secular level as primarily an innocent children's holiday, and there was never a reason to think otherwise. Halloween festivities were mostly limited to school and family activities, and trick-or-treating became a nationwide custom to bring neighborhoods together after they were devastated with childish pranks during the time of the financial collapse of the 1930's. Even horror movies during this time were primarily moralistic gothic tales where good and evil were clearly delineated.

However, the 1960's would bring a new paranoia among American parents, and this was the fear of deranged adults who specifically sought to harm innocent trick-or-treaters. Urban myths through the help of the media began to circulate about razor blades hidden in apples and candy coated in rat poison. In the early 1970's, this fear would become combined with the beliefs of conservative fundamentalist Christians that Satanic cults roamed the country and plotted to kidnap and sacrifice children on Halloween night. In the wake of this, community safety standards were further stressed concerning the practice of trick-or-treat. In some areas, it was required that the children trick-or-treat during the daylight hours, before it got dark. In other areas, trick-or-treating became banned entirely.

It was during this time that fundamentalist Christian concerns about the Satanic implications of Halloween became popularly publicized and even believed in some communities, as demonstrated through the publications of such books as Mike Warnke's The Satan Seller. Even today it is still propagated by such people as the evangelical comic artist Jack Chick that Satanists like to hand out candy that has been poisoned or somehow made dangerous to children. It is also commonly believed among such people that Halloween, being the "high holy day" of Satanists, is the one night of the year that most animals and human children are horribly butchered as "offerings" to Satan. Fundamentalists will say that Satanic power is glorified through the masquerading as "evil" creatures or the decoration of homes, schools, businesses and churches with so-called "occult symbols" (e.g., skeletons, ghosts, Jack-O'Lanterns, etc.). It was claimed that: "Those who oppose Christ are known to organize on Halloween to observe satanic rituals, to cast spells, to oppose churches and families, to perform sacrilegious acts, and to even offer blood sacrifices to Satan." They began to base their opinions on the studies of cultural anthropologists of the 19th century who spoke of the ancient pagan Celts sacrificing children to the god Samhain on Halloween night. These studies have today been debunked.

When Anton LaVey (who did not believe in the existence of Satan) formed the Church of Satan in the 1960's to shock hypocritical Christians, he stipulated three holidays for his version of existential Satanism, the first organized religion to ever label itself Satanic. The first and most important was the Satanist's own birthday. The other two are Walpurgisnacht (April 30) and Halloween (October 31). Both dates were often considered "witch holidays" in popular culture by way of influence from Christian fundamentalists and thus were linked with Satanism. LaVey adopted Halloween less because of any inherent Satanic meaning in the date and more as a joke on those Christians who had superstitiously feared it.

The unfounded beliefs of Christian extremists were further perpetuated during the "Satanic Panic" of the 1980's, during which a number of hypnotized mental patients claimed to have been "ritually abused" as children by Satanists, and their respective psychiatrists actually believed them (apparently throwing out all their training in skepticism in favor of monetary advancement through sensationalism).

One particularly distressing example of this mentality is what happened in the town of Jamestown, New York in the year 1987. People in the town began to believe that a number of teenagers who had held a Halloween party in an abandoned warehouse were actually involved in a secretive Satanic cult, and that they had been sacrificing animals at the party. The religious community, outraged, began flooding the local newspaper with letters explaining their concern about the growth of "Satanic activity" in the area. The humane society began receiving phone call after phone call, each informing them of various dogs and cats that had supposedly been ritually slaughtered. People actually began to walk the streets of the town at night, ready to beat up any "Satanists" that were supposedly running around after sundown. The kids who had been at the Halloween party also received various threatening phone calls. After an extensive investigation, it was found that there was absolutely no Satanic cult running around in Jamestown, and that there indeed had never been. The teenagers in the abandoned warehouse were no more than kids with strange clothes and haircuts, and no evidence of any animal mutilation was ever found.

But despite the foolishness of fundamentalist Christian propaganda against Halloween, the holiday is still a highly popular event on many people's calendars. It has become a mostly secular holiday for the majority of people, to which there is not much more than dressing in costumes, eating candy and watching scary movies. Horror movies have indeed become an extremely important Halloween franchise, most especially since the release of John Carpenter's Halloween in 1978. The movie depicted a demon-like killer stalking an average American neighborhood on Halloween. The fact that this was the first movie associating Halloween with horror should be telling, even though the golden age of horror films were in the 1930's and 1940's. It simply exploited the paranoia and fears that began in the 1960's.

Read more at my Halloween Resource Page.

October 28, 2012

Popular Christian Myths About Halloween


In the nineteenth century, cultural anthropologist Sir James Frazer studied the practices of the Northern Celtic people on Hallowmas (a term that has come to describe the three day period of October 31st or Halloween, November 1st or All Saints’ Day, and November 2nd or All Souls’ Day). He asserted that the traditions of Hallowmas were rooted in Samhain, and he claimed that the ancient pagan festival had been a day to honor the dead. Many cultural anthropologists after Frazer have repeated and exaggerated this claim ever since, and Protestant Fundamentalists have gone to extreme lengths based on these false studies and myths to distort and demonize Halloween.

Many Orthodox Christians are no better than these Protestant Fundamentalists. Always looking for scapegoats to ease their fears or calm their confusion, Orthodox extremists have more in common with Protestant Fundamentalists than with traditional Orthodoxy. Christians have demonized Halloween, mainly through the influence of Protestant Fundamentalists, and changed a day that was once dedicated in the West to all Christian saints and departed loved ones (with many healthy folk traditions as is common in all cultures) into a day of demons. After all, this is how Fundamentalist Protestants regard the saints of the Church, especially those of the Catholic Church.

In the video below are only a few of the many many myths being spread by anti-history demonizing Fundamentalists, which supports many things I have previously written about on the subject. The video covers the following myths:

Myth #1: Samhain - The Lord God of Death
Myth #2: Druids practiced Human Sacrifice
Myth #3: Halloween can be traced back to Samhain
Myth #4: Druid priests dressed in black
Myth #5: Black cats were considered to be reincarnated beings with the ability to divine their future.
Myth #6: Pagan Celtic origin of "Treat or Treating"




October 23, 2012

Booklet On Halloween Now Available!


A few years ago I began writing on Halloween to separate the facts from the fictions that have been circulating both within the Orthodox Church and among those who are not Orthodox. Though many have embraced the facts, the fictions are still circulating and one can find many gross and erroneous myths still being circulated in Orthodox circles and on Orthodox websites. For this reason I will continue posting things on this subject and will make available as a link a Halloween Resource Page at the top of my Mystagogy website over the next week with posts that I have thus far made, and will update it as more is posted.

With Halloween just over a week away, I am also making available by very popular demand a small booklet titled "Orthodoxy and Halloween: Separating Fact From Fiction", which will be available beginning today from my Mystagogy Bookstore. Though my desire has been, and still is, to produce a definitive and a bit longer study on this subject, this booklet is something introductory and short in order to be distributed by both clergy and teachers to those who have questions on this subject. I have literally received many dozens of requests for this, and those who order today or tomorrow should receive it by Halloween.

The booklet can be ordered either by clicking on the DONATE button towards the top of this page or by mail. The cost is $7.00, and please indicate your item being ordered when submitting payment. Mail orders can be sent to:

John Sanidopoulos
PO Box 320284
West Roxbury, MA 02132
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