Santa Claus

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“The Saint Who Would Be Santa Claus” by Adam English – A Seasonably Appropriate Book Review

swsc-english

In the quest for the real Santa Claus, what is discovered more often than not is that he can assume any shape. He can accommodate anyone… (191)

There are many discussions floating around about the “real” Santa Claus, Saint Nicholas. I have a bit of a side interest in the topic because I was never a believer in Santa Claus and so I’ve always been interested in the reality behind the myth. So, when I received The Saint Who Would Be Santa Claus
for Christmas last year, I was excited to dive in for the season this year

Perhaps the most interesting portion of the work is English’s discussion of the historiographical difficulties related to unearthing the historical Nicholas of Myra. The difficulty with discovering the “real Santa Claus”–Saint Nicholas–is compounded by the fact that Nicholas of Myra (the Nicholas in question) is often confused with Nicholas of Sion (10; 80; 120; 174). Historical accounts of the life of Nicholas have often conflated these two persons, which means historians must extract them from each other in order to make an account of either. English confronts the possibility that Nicholas did not exist–a possibility put forth by some scholars, in fact–head-on by noting the multiple, independent sources for his life. Although Nicholas did not leave behind a legacy of his own writings, the extant evidence, argues English, is enough to acknowledge his existence as well as a historical core of stories about his life (11ff).

English does a great job of reflecting upon the apparently historical narrative while also drawing out the legends and apologetic tales which grew up around the narratives. Throughout the book, he reports a number of stories related to the life of Nicholas of Myra. He reports these stories seemingly in order of legendary development. For example, the famous story of Nicholas’ gift of gold to three women in need (about to be sold into prostitution) received more embellishment as time went on (57ff). However, English does not always do a great job of making the distinctions clear when these various types of tales are discussed. Part of this is probably due to the historiographical difficulties noted above, but it would have been nice for English to at least offer his opinion regarding the stories he related as to which he felt might be accurate as opposed to inaccurate. At some points he does, but at others he simply offers a series of increasingly surprising accounts without any commentary as to the possible historicity of the accounts.

A central part of the work focuses upon the council of Nicaea and the famous incident of Nicholas’ alleged slapping or punching of Arius or a different heretic (Arian) at the event. English argues that it is unlikely that it would have been Arius, because Arius was not a bishop and so likely would not have been present at the council itself  (101-107). Moreover, English believes that a different story, in which Nicholas reasons with an avowed Arian to change his view, is more likely the historical background for the story (107-109). Nicholas’ own place at the council is disputed, but his orthodoxy is acknowledged by all his biographers, and it is likely that he defended the orthodox position at the council itself (107ff).

Apart from his participation at Nicaea, Nicholas also, of course, performed the basic functions of a bishop, which at his time included helping to resolve issues in Myra and the surrounding area (115ff). He helped with the struggle against pagan belief and practice, and at this point some of the stories and legends of Nicholas of Sion were often intermixed with those stories of Nicholas of Myra (120-125).

English’s work also draws out the way that Nicholas of Myra has been adapted for multiple purposes and occasions. Whether this is through the adaptation of his apparently real, historical life to various theological discussions (including Aquinas) or legends which were developed to supplement his legacy and individual viewpoints, Nicholas’ story continues to have widespread appeal.

The Saint Who Would be Santa Claus is an interesting read on a compelling man. Perhaps the most interesting part is the frequent fusion of myth and legend with the historical account. Those interested in the life of the “real Santa Claus” should immediately grab the book for their collection.

Links/Source

Adam English, The Saint Who Would Be Santa Claus: The True Life and Trials of Nicholas of Myra (Waco, TX: Baylor University Press, 2012).

Saint Nicholas- A Christian life lived, a story told– I wrote about the interplay between myth and reality in the stories about Nicholas. I wrote about how the myth of Nicholas actually bolsters the Christian worldview by pointing toward our longing for the ideal.

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SDG.

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The preceding post is the property of J.W. Wartick (apart from quotations, which are the property of their respective owners, and works of art as credited; images are often freely available to the public and J.W. Wartick makes no claims of owning rights to the images unless he makes that explicit) and should not be reproduced in part or in whole without the expressed consent of the author. All content on this site is the property of J.W. Wartick and is made available for individual and personal usage. If you cite from these documents, whether for personal or professional purposes, please give appropriate citation with both the name of the author (J.W. Wartick) and a link to the original URL. If you’d like to repost a post, you may do so, provided you show less than half of the original post on your own site and link to the original post for the rest. You must also appropriately cite the post as noted above. This blog is protected by Creative Commons licensing. By viewing any part of this site, you are agreeing to this usage policy.

Saint Nicholas- A Christian life lived, a story told

It has been remarked, with much truth, that all of us lead double lives, a life of our fancy, in a world of things as they should be, or as we should like them to be, and a life in a world of things as they really are. And this is as it should be. We can lift the level of real existence by thinking of things as we should like them to be. It is well not to walk with one’s eyes always fixed on the ground. (McKnight, cited below, Kindle location 401)

It is easy to hear the “real story” of Santa Claus, but few investigate further than looking it up to see the parallels between the Bishop of Myra’s life and that of the story of Santa Claus. There is so much more to his story–and indeed to stories in general–than that.

Saint Nicholas (270-343 AD) was a valiant man who fought prostitution, abortion, and poverty. He attended the council at Nicaea, from which we received the Nicene Creed. At that council, he defended vigorously the orthodox doctrine of the Trinity. He was an exemplar of Christian teaching put into practice. Not only that, but the legend which has grown up around his life has inspired and enthralled untold numbers of people through the Christian era.

It is important to note the intertwining of legend and truth in the stories about St. Nicholas, and the impact that has had upon innumerable people. George McKnight, writing in the early 1900s, explored a number of issues related to the mingling of fact and fiction in the life of St. Nicholas. The quote highlighted above touches on many of these topics.

First, there is power in narrative. A story which is told well is one which can effect change. We are impacted by fantasy in ways which cause us to reflect upon reality with new–perhaps better trained–eyes. Second, we, as spirited people in a world which we so often see only as the physical, are called to heights of reality by fiction. As McKnight noted, “It is well not to walk with one’s eyes always fixed on the ground.” Our eyes are driven upwards and outwards by the stories we hear–they cause us to interact with others in new ways, and they also cause us to think about topics which perhaps we had not even considered before.

The story of St. Nicholas is no different. Yes, legend has crept into the accounts of this godly man, but what is the purpose of that legend? Not only that, but is it possible to separate out the fiction?, McKnight also commented upon the nature of radical skeptical history being done in his time (about 100 years ago). He bemoaned the fact that nearly every facet of Nicholas’ life is thrown into question with the arrival of critical scholarship. But of course to focus merely upon what is historical fact or fiction is to miss the entire point of the life of St. Nicholas. McKnight goes on:

The story of St. Nicholas consists almost entirely of a series of beneficent deeds, of aid afforded to humanity in distress, accomplished either by St. Nicholas… or through his intervention… The conception of St. Nicholas, then, is almost that of beneficence incarnate. (Kindle Location 469-481).

That is, the story of St. Nicholas, and the legends that surround him, turn him into a type of Christ–one who is deeply concerned for humanity and showing Christian love for God and neighbor.

Yet this is not all there is to the life of the Saint. Although difficult to sift from the legends, there is a historical core to the life of St. Nicholas which is just as profoundly Christian as the legends which have grown up around him. With that said, we turn to the story of St. Nicholas, with an eye toward how his life is one of a Christian lived as well as a story told.

Nicholas is well-attested to have attended the council of Nicaea. There is a possibly apocryphal story about his st nicholas-heretics-presentsattendance there wherein he confronted the heretic Arias himself and slapped him in the face. The story continues, telling of how Nicholas was initially exiled for his act but later allowed to return after Arianism had been thoroughly acknowledged as heresy. Although it is nearly impossible to know whether this story is historically accurate, there is at least some truth behind the story in that Nicholas was known to vehemently defend the orthodox doctrine of the Trinity.

Nicholas actively opposed prostitution. However, instead of simply condemning the practice, he also gave money to young women in need to keep them from turning to prostitution to feed themselves. Again, this truth served as the basis for a possibly historic legend in which Nicholas learned of three women who were about to turn to prostitution (or be sold into slavery, depending on the account) because they couldn’t pay their dowries in order to be wed. Nicholas is said to have thrown a bag of gold for each young woman through their window so that they could be married instead of sell their bodies. Again, this legend may not be true–but it points to the truth about Nicholas’ life–he gave to those in need and fought against the evils of prostitution. It also points beyond itself towards an ideal.

Nicholas fought against the Pagan practices, which led to his persecution and imprisonment by those angered by his preaching against false idols. Furthermore, his opposition to paganism included working against a number of practices in the pagan world, including abortion. Roman Catholics have continued to spearhead St. Nicholas’ commitment to helping children. A search for “Nicholas of Myra” turns up adoption agencies one after another. Christians have used Nicholas’ example as a call to end human trafficking and slavery. One can see throughout these historical kernels how myth and legend could grow up around this figure–fighting heresy, giving to those in need, and having utmost concern for the innocent were all aspects of St. Nicholas’ life. We don’t necessarily know the extent of his actions in these areas, but we know enough to be inspired.

Therefore, we turn to another part of McKnight’s thought-provoking quote at the beginning of this post:

…all of us lead double lives, a life of our fancy, in a world of things as they should be, or as we should like them to be, and a life in a world of things as they really are. And this is as it should be. We can lift the level of real existence by thinking of things as we should like them to be.

Take a moment to consider what McKnight is saying here: we know there is a realm of absolutes–a way that things should be. We also have a way that we should like things to be. But the way the world “really is” does not often reflect that. Yet we can enact change upon our realm of existence–we can “lift it up”–by focusing on the way that things should be, and living our lives differently because of that. St. Nicholas enacted this in his life, working towards the ideal while living in an imperfect world. The legends of St. Nicholas inspire us to do the same. We are not to focus so much on the critical challenge–which stories are true and which are “only” legends. Instead, we are to focus on St. Nicholas as a story–one which inspires us to change the world around us.

Nicholas’ life was one which fought against poverty, paganism, heresy, prostitution, and idolatry. He incorporated sound doctrine into his life and then lived it. There can hardly be a better example of a Christian life lived than that of St. Nicholas. Yet that is not all there is to the story of the “real” saint. No, his life is one of calling us to live a life for Christ as well. His life is action. It is a life incarnate with truth and the beneficence that comes from the Christian worldview. It is a call to follow Christ.

Sources

James Parker III, “My Kind of Santa Claus.”

Robert Ellsberg, “St. Nicholas, Bishop of Myra.”

George Harley McKnight, St. Nicholas (New York: G.P. Putnam’s sons, 1917). This book is available legally free of charge in a number of digital formats through Open Library.

SDG.

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The preceding post is the property of J.W. Wartick (apart from citations, which are the property of their respective owners, and works of art as credited) and should not be reproduced in part or in whole without the expressed consent of the author. All content on this site is the property of J.W. Wartick and is made available for individual and personal usage. If you cite from these documents, whether for personal or professional purposes, please give appropriate citation with both the name of the author (J.W. Wartick) and a link to the original URL. If you’d like to repost a post, you may do so, provided you show less than half of the original post on your own site and link to the original post for the rest. You must also appropriately cite the post as noted above. This blog is protected by Creative Commons licensing. By viewing any part of this site, you are agreeing to this usage policy.

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