Zu Halloween sagt der Link von Katze z.B. Folgendes:
"Etwa im 2. Jahrhundert vor Christus versuchten sich irische Kelten vor den umherirrenden Seelen Verstorbener zu schuetzen. Dazu brachten sie an Samhain, am 31. Oktober, ein Men-schenopfer, das sie, in Weidenkoerben eingesperrt, lebendig verbrannten. Opfer waren mei-stens Kinder, die die Druiden (Priester) von der veraengstigten Bevoelkerung forderten. Dazu stellten sie vor die Haeuser derer, die das Opfer bringen mussten, eine ausgehoehlte, erleuchtete Steckruebe (spaeter einen Kuerbis). Wurde das Kind ausgeliefert, bleib die Ruebe zum Schutz des Hauses zurueck. Verweigerte die Familie das Kind, beschmierten die keltischen Priester die Tuer mit Blut, was einem Todesurteil aller dort Wohnenden gleichkam(....)
dass das urspruengliche „trick or treat“ der Druiden Tod und Verderben brachte und Goetzendienst in reinster Form war. Unseren Kindern wird beigebracht, dass Halloween etwas Lustiges ist.
Die Frage ist: „Wie stehen Sie zu Halloween?“ Die Bibel sagt, dass wir mit allem, was wir tun, Gott verherrlichen sollen (1. Korinther 10,31). Koennen Sie mit einem daemonischen Fest Gott verherrlichen?"
Dem entgegen steht:
"The God of the Underworld
According to Caesar, a most notable deity of the Gauls was (in Roman nomenclature) Dis, or Pluto, the god of the Underworld inhabited by the dead. From him all the Gauls claimed to be descended, and on this account, says Caesar, they began their reckoning of the twenty-four hours of the day with the oncoming of night. [To this day in many parts of France the peasantry use terms like annuity, o'né, anneue, &c., all meaning "to-night," for aujourd hui (Bertrand, "Rel. des G.," p. 356] The name of this deity is not given. D'Arbois de Jubainville considers that, together with Aesus, Teutates, Taranus, and, in Irish mythology, Balor and the Fomorians, he represents the powers of darkness, death, and evil, and Celtic mythology is thus interpreted as a variant of the universal solar myth, embodying~ the conception of the eternal conflict between Day and Night.
The God of Light
The God of Light appears in Gaul and in Ireland as Lugh, or Lugus, who has left his traces in many place-names such as Lug-dunum (Leyden), Lyons, &c. Lugh appears in Irish legend with distinctly solar attributes. When he meets his army before the great conflict with the Fomorians, they feel, says the saga, as if they beheld the rising of the sun. Yet he is also, as we shall see, a god of the Underworld, belonging on the side of his mother Ethlinn, daughter of Balor, to the Powers of Darkness.
[88]
The Celtic Conception of Death
The fact is that the Celtic conception of the realm of death differed altogether from that of the Greeks and Romans, and, as I have already pointed out, resembled that of Egyptian religion. The Other-world was not a place of gloom and suffering, but of light and liberation. The Sun was as much the god of that world as he was or this. Evil, pain, and gloom there were, no doubt, and no doubt these principles were embodied by the Irish Celts in their myths of Balor and the Fomorians, of which we shall hear anon; but that they were particularly associated with the idea of death is, I think, a false supposition founded on misleading analogies drawn from the ideas of the classical nations. Here the Celts followed North African or Asiatic conceptions rather than those of the Aryans of Europe. It is only by realising that the Celts as we know them in history, from the break-up of the Mid- European Celtic empire Onwards) formed a singular blend of Aryan with non-Aryan characteristics, that we shall arrive at a true understanding of their contribution to European history and their influence in European culture."
(
Quelle
), in letzter Zeit ging es auch, unter anderem, um Halloween und die Sicht der NAK dazu. 