Who was St. Nicholas? Part 2: How to Give like Santa Claus
- Rubin
- Dec 17, 2022
- 14 min read
Updated: Apr 26, 2023
Table of Contents
Introduction
The first blog in this two-part series devoted to Nicholas of Myra—the true Santa Claus, examined Nicholas’ life as a historical figure and how elements of his legacy evolved overtime. The second and last installment of the series will be looking at his acts of charity. Although Nicholas is well-known for his acts of generosity, he is also known for much more. He is also lauded for his advocacy for the defenseless, great spiritual might, and for being an exemplar of faithfulness to God. St. Nicholas was also known for being a defender of women and standing up for the wrongly incarcerated. Throughout this examination, it will become clear that Nicholas’ concern for helping others did not revolved around their “souls” as if they did not have a physical existence, rather, he was deeply concerned with their whole bodies, minds, and souls.
Some of the sources that record events in Nicholas' life include Michael the Archimandrite’s Life, and the anonymously written Miracle of the Generals. Michael the Archimandrite’s Life is the earliest biographical account written about Nicholas, while the Miracle of the Generals is the earliest extant source we possess. Part of the first blog dealt with issues with the historicity of Nicholas’ life, noting some of the skepticism surrounding him. Although these concerns are valid, this blog will not delve into each account or story to analyze its historical veracity. Rather, it will examine the stories with the purpose of learning from these accounts, whether real or purportedly true. The final part of this blog will highlight several ways that someone can give like St. Nicholas. Anyone can learn from these principles of giving and be generous in ways that resemble Nicholas.
The Story of the Three Daughters[1]
This story begins with the backdrop of Nicholas’ non-Christian wealthy neighbor, who through unfortunate circumstances, became extremely poor. To survive this dire economic situation, he decided he was going to sell his three daughters to a brothel. One of the reasons their circumstances could not improve was the fact that no men were willing to marry them, either rich or poor, since the daughter's family could not offer a dowry. Nicholas became aware of this situation and decided to anonymously help them. In the night he threw a bag of money through their home window and quickly ran home. Surprised at the unexpected gift, and exuberant that it had arrived, the father paid the dowry for his first daughter and secured a marriage for her.
Once Nicholas saw that he spent his gift on the dowry for one of his daughters, he threw another bag of money into their home. Again, the man secured a marriage for his other daughter. The man was so stunned by these acts of generosity that he began to praise God and prayed to know who was providing for them. In the subsequent nights, he stayed up and waited to see who is was that was giving to them. Like the other nights, Nicholas threw another bag of money into their home. When the neighbor saw the bag he ran out and caught up to Nicholas. The neighbor profusely thanked him, and unexpectedly referred to Jesus as “our common Master, Christ” an explicit recognition that Jesus is Lord. The only request Nicholas makes to the neighbor is that he does not tell anyone that he helped out their family.
Surveying the story, Adam English writes,
And like that, Nicholas entered the pages of history as one of the greatest gift givers of all time. He answered the plea for mercy by transforming his handsome inheritance into marriage dowries... In this endearing and enduring story, we see all the raw materials for the magical Santa Claus tale: a mysterious night visitor who silently enters the home to bestow wonderful gifts to children.[2]
In another iteration of this story, Nicholas finds the window closed so he drops the money into the chimney, which falls in one of the stockings, drying by the fire.[3] Fascinatingly, Nicholas does not just provide for these women, he implicitly defends the institution of marriage in a time and context that spiritualized total abstinence from the world, including marriage. The subtext here is that Nicholas is for the everyday “worldly affairs.” In fact, they seem deeply meaningful to Nicholas.
It is also significant that Nicholas’ acts of mercy was not predicated on a “word from the Lord,” or vision from God. There is nothing externally spiritual about this situation. In this sense, anyone can do what Nicholas did. In this story he was a young man who wanted to serve God with what was given to him, he is not extolled for his incredible intellect or spirituality. He did not possess superhuman virtue or character. He was just willing to serve and be used by God. Additionally, it reminds me of the early Church in Acts giving to those in need (Acts 2:42–47). The early church’s sense of responsibly was set up for particular times of need. Nicholas simply identified a need an provided for it, exemplifying the ethos of the early church.
Nicholas’ also gave anonymously. He gave in the night, when there was less chance to be seen, and even threw his money into the home! There is an element to this part of the story that is humorous. I can just imagine the nerves and excitement of running up to a home and hurling a gift into a home and bolting off. But there is an important lesson here in selfless giving: Nicholas was more concerned about the help this would provide than being known by those he was helping or those around him. He deemphasized himself and sought to give with a humble heart.
The Story of the Sailors[4]
In this account, sailors were at sea and caught in a terrible storm. During the fierce tempest, they called out to St. Nicholas for help, recalling what they have heard from other people about his fame and how he helped others. Nicholas then miraculously appeared to the sailors in a vision and told them that God has heard their prayers, and were safely delivered back to port. After they disembarked, the sailors asked around for directions to the real Nicholas and they learned he was in his church and went to see him. When the sailors finally met the saint, they thanked him in person for his help. Nicholas at that moment supernaturally perceived sensitive details about their lives and admonished them that their lives did not please God and they should follow him. In doing so, Nicholas used the miracle of being saved at sea to point them to God.
With stories like this, I can already feel the unease of Protestants bristling under the possibility of visions of saints in lieu of Jesus. Instead of dismissing this story outright, let us look at the purpose of the vision, which was (1) to physically deliver them and (2) lead them to God’s truth about Jesus via Nicholas. In this way, Nicholas acts as a guide to the sailors. The ending of the story corroborates this idea, since after the sailors met the saint, he directed their attention to God, and not himself. Nicholas takes the attention off of himself and redirects their praises to God.
The Story of the Corn-Ship in Andriake[5]
A transport ship full of grain set off from Alexandria to Byzantium (Constantinople). As it landed in Andriake, the port for Myra, Nicholas was informed of the shipment because the region was short of food. Nicholas went to the port and directed the captains to unload a little bit from each ship for the people. The captain responded that the grain was state property, which presented an obvious predicament for their situation. But not deterred in the slightest, the saint ensured they would not get in trouble, and would even have his protection from the state. They agreed and unloaded the grain.
Miraculously, when the shipments arrived in Byzantium they measured the grain and it came out to exactly the same weight as when they received it from Alexandria. The result was that “They wondered at this and began to describe the wonderful miracles of saint Nicholas to the treasury officials. And everyone praised God, who always gives grace to those who love him.”[6] The miracle prompted the sailors to share their testimony and people praised God because of this incredible work of provision.
Here, Nicholas does not give out of his wealth or abundance, but stands in the gap between his people of the city and the state to provide for his people. He leverages his authority, not to gain a position or to politick, but to provide care for those in need. This story is also reminiscent of Jesus feeding of the 4,000 (Matt 15:32–39; Mark 8:1–9), and the 5,000 (Matt 14:13–21; Mark 6:31–44; Luke 9:12–17; John 6:1–14). In the multiplication of grain, both the city folk and those in charge of the grain witnessed God's miraculous provision.
This is how Michael the Archimandrite describes the aftermath,
When the saint received the grain and measured it, he distributed it to everyone as they praised God, who has power over all things, and it came about that the grain sufficed for those who received it from him for a period of two years, as a blessing. They kept some of it for sowing and scattered it in their fields, and thus enjoyed God’s kindnesses through the entreaties of his holy servant Nicholas (39).
Not only did this grain initially provide for those in need, but it resulted in sustained blessing through its usage in farming. Nicholas’ bold act by standing in the gap between the people of the city and the state produced numerous and ongoing miracles for the people. One’s faithful act can generate momentum for continued blessing.
The Conflict between Nicholas and the Demon of Artemis[7]
As foreign travelers made their way to Myra to pay their respects to Nicholas, a demon, who used to inhabit the temple of Artemis, decided to trick them. The demon changed into a form of a woman and gave the travelers a container of oil and asked them to offer this as a gift to Nicholas. Yet, unknown to the travelers, the container comprised of some sort of destructive power, and not oil. The reason for this animus from the demon was that Nicholas had previously banished all demons from the altar in the temple of Artemis. As a result of this conflict the demons attempted to plague Nicholas throughout the rest of his life, albeit without success. So, this demon sought to payback Nicholas for their past conflict.
As the travelers sailed toward Myra, Nicholas appeared to the sailors and ordered them to throw the vessel overboard. Once they did, demonic aura emanated from the vessel and exploded upon impact. As a result of this act, the sea immediately started to become tempestuous and the ship was driven off course. In the midst of this danger Nicholas appeared to them again and guided the sailors to safety. Michael the Archimandrite describes this moment of deliverance,
For this reason, they sent up thanksgiving to God and to Nicholas for his vindication and for their safety, to the one, as the maker and protector of his own creation, and to the other as the clear mediator of God’s blessings and as the one who had himself, contrary to all expectation, brought about their safety.[8]
As in the other accounts, the saint is associated with sailors. They also responded to their deliverance with praise and thanksgiving and Nicholas is perceived as a mediator of that blessing.
The post-mortem visitation is indeed a strange and curious phenomenon, although it would not be without biblical precedent (1 Sam 28; Matt 27:52–53; Acts 12:12–16). Even after his death, Nicholas acts as a powerful saint who possessed authority over demonic forces. His legacy was so remarkable that even the demonic powers or Artemis' temple wanted to take revenge on him. Thus, Nicholas is portrayed as a powerful wonderworker with authority that extended beyond his grave (cf. 2 Kings 13:21).
Ultimately, the schemes of the enemy did not work against the sailors because God was watching over them. Nicholas’ care for those sailors, after his death, resembles the motif of the risen Christ. Like Christs’ post-mortem resurrection, Nicholas extended protection as a “mediator” over the sailors as they were caught in a violent storm. The purpose of the safe passage back to port occurred so that the sailors questions could be answered. In the end, they gave glory to God who ultimately protected them.
Miracle of the Generals[9]
Three generals and their soldiers were dispatched from Constantine to Phrygia because of unrest in the region and arrived in Lycia at the harbor of Andriake (mentioned in the earlier miracle story of the grain). Andriake was a city close to Myra which also functioned as its port. Nicholas hears of this expedition and meets the generals and gives them gifts. In response to Nicholas’ generosity, the generals order their soldiers to act peacefully toward the citizens.
While entertaining the generals he hears word that three men have been unjustly charged with a crime by the governor and are about to put to death. Quickly, he races to the execution, with the generals. Right before they were put to death, Nicholas announces their innocence, and that his life should be substituted for theirs. After resolving this mess, Nicholas goes to the governor and castigates him as an enemy of God for attempting to put innocent men to death. The governor had taken a bribe to wrongly convict and execute the men. But after much protestation from the generals, and repentance from the governor, Nicholas forgives him.
The generals then sail off to Phrgyia to settle the unrest, then arrive back to Constantinople, successful of their endeavors. Certain bad actors, in response to the generals success, "convinced" the eparch (government official) Ablabius that the generals had conspired against Constantine, who ordered the generals to be arrested. The accusers of the generals then gave their bribe payment to Ablabius, and requested that he persuade Constantine to speed up the execution under pretense that they were still plotting against the emperor while in prison. The executioner was given orders to execute them that evening.
While the generals were awaiting their deaths, they remembered Nicholas had saved the other men. They prayed to God for deliverance, then cried out to St. Nicholas for his help. That night, Nicholas materialized in spirit to Constantine and warned him not to execute the generals and appealed to Christs’ authority. Then Nicholas appeared to Ablabius and repeats his admonition. The next morning the generals were brought to Constantine and upon interrogation, they confessed that they prayed to Nicholas. Constantine releases the generals and asks them to go to Myra and ask Nicholas to pray for him and his kingdom and to bring gifts to him. When they get to Myra and tell Nicholas of all that happened, they then give generously to the poor with their own money and go back home praising God for their deliverance.
What is unique about this story is that Nicholas is credited with delivering these men from wronging being incarcerated and executed. In the first part of the story, he advocates for the three men's lives and offers to exchange his life for theirs. In the second part of this account, Nicholas is not even aware of the plight of the three generals. But in a reoccurring manner, the three generals are saved through God's divine vision to Constantine and to the governor. Nicholas reflects the heart of God as he advocates for the lives of the three men and is divinely approved by God's vision to Constantine and Ablabius.
How to Give like St. Nicholas: Conclusion
(1) Nicholas was intentional, thoughtful, and specific in his giving. Like in the story of the three daughters, his thoughtfulness is on display when he only throws in one bag of gold as opposed to three. He did this with the intention of seeing what the father would do before he entrusted him with more money. If his father spent it on something else, then that would not have resulted in the deliverance of the daughters. Nicholas was calculating and thoughtful as to the specific needs of the people he blessed.
According to Michael the Archimandrite, his parents were wealthy, and when they passed away, they left Nicholas with a large inheritance. Michael states, “Nicholas did not cease to continually hand over his abundance—to store it up in the secure treasure-houses of heaven. So he was repaid in full by the impoverished.”[10] But even with a large inheritance, Nicholas was not impulsive with his giving. He did not give out indiscriminately and as far as we know, he kept his wealth. Although most of us are not blessed with a large inheritance, we can still be generous givers. The Gospels articulate that one’s giving is not in the amount, but in the capacity to give what we possess (Mark 12:41–44; Luke 21:1–4). Much of what we can do, especially around the holiday season, is offer up our capacity to serve others. This can take up a variety of different expressions, like advocating for the wrongly incarcerated, serving the needs of those around us, and spending time with those without family this holiday season.
(2) Nicholas gave in anonymity. Nicholas was more concerned with the blessing his giving could mean to someone, rather than being known as a generous giver. Nicholas decided to take Jesus’ instructions to give in secret seriously (Matt 6:1–4). Nicholas provides an important lesson in selfless giving. As Christians, we do not give to make our works known to others or to gain applause for the things we do, but for the glory God receives. One of the most impactful moments of reading Nicholas' life is when he anonymously throws in bags of money into his neighbors home. This act of generosity is an incredible example of altruistic and God honoring charity.
(3) Nicholas gave with the expectation that God would use him for his glory and will result in continued testimony. In the case of securing grain for the city, Nicholas advocated based on his own reputation. If things did were not weighed the same back in Constantinople, it is very possible things would not have ended well for Nicholas. But by doing so, the city had food and there was continual blessing because of the harvests they reaped from planting the grain. God was continually blessed and glorified because of the sustained blessing the city reaped, and Nicholas stood in the gap and was the conduit for such a blessing. Nicholas' faithfulness resulted in sustained and ongoing blessing.
(4) Nicholas was not just concerned about peoples’ spiritual health. He was committed to seeing people holistically healed and provided for. Conceiving of one’s “soul” without reference to their physical, economic, and social well-being would have been foreign to early Christians as well as to Nicholas. All of these concerns were important to Nicholas.
In the story of the three generals, his gift giving was a part of a peace process between the generals’ soldiers and the city. After he showed his generosity to the generals, they explicitly told their soldiers not to make any trouble with the city. Gift-giving was reconciliatory and peacemaking and the physical well-being of the city benefited from this generosity. Nicholas was also an advocate for those that were unjustly incarcerated. Both the three men earlier in the story as well as the three generals later on, were all facing capital punishment. Nicholas advocated for the men and rebuked the officials for taking bribes.
In all of these examples from Nicholas' life we can learn so much about faithful giving and generosity. Nicholas teaches us how to give to those in need, while pushing back against the notion that all that matters is one's soul. These charitable acts reveal something much more insightful and profound about Christian giving: our whole bodies, lives, and souls are important to God.
Endnotes
[1] Michael the Archimandrite, Life, 10–18. [2] Adam C. English. The Saint Who Would Be Santa Claus: The True Life and Trials of Nicholas of Myra (Waco, TX: Baylor University Press, 2012.), 63. [3] English. The Saint Who Would Be Santa Claus, 63. [4] Michael the Archimandrite, Life, 34–36. [5] Michael the Archimandrite, Life, 37–39. This story does not appear in all manuscripts. [6] Michael the Archimandrite, Life, 38. [7] Michael the Archimandrite, Life, 44–48. [8] Michael the Archimandrite, Life, 48. [9] Nicholas of Myra’s, Miracle of the Generals.
[10] Michael the Archimandrite, Life, 9.
Bibliography
Davis Leo, Donald. The First Seven Ecumenical Councils (325–787): Their History and Theology. Collegeville, MN: Liturgical Press, 1983.
English, Adam C. The Saint Who Would Be Santa Claus: The True Life and Trials of Nicholas of Myra. Waco, TX: Baylor University Press, 2012.
Guiley Rosemary Ellen. The Encyclopedia of Saints. NY: FactsOnFile, 2001.
Michael the Archimandrite. St. Nicholas of Myra: Life. Translated by John Quinn and Bryson Sewell. 2014
Nicholas of Myra’s Miracle of the Generals (Praxis de Stratelatis), Recension 1 BHG 1349z. Translated by David J.D. Miller.
Watkins Don Basil, OSB. The Book of Saints: A Comprehensive Biographical Dictionary. 8th edition. London: Bloomsbury, 2016.
Comentarios