Did St. Nicholas Really Slap Arius?

Luke J. Wilson | 2 days ago | Christmas

As the Church celebrates Epiphany, we reflect on the Magi's visit to the Christ child, guided by a star—a sign of God’s revelation to the nations. This story, steeped in wonder and mystery, has sparked fascination for centuries. What was this “Star of Bethlehem” that led the wise men to Jesus? Was it a miraculous light, or could it have been a natural astronomical event designed by the Creator to herald the birth of the King of Kings? The chart is from the SkySafari app The Great Conjunction In December 2020, the world witnessed a rare astronomical event called a “great conjunction.” Jupiter and Saturn appeared so close in the night sky that they seemed to merge into a single brilliant light. Such conjunctions are infrequent, occurring roughly every 20 years, but the alignment of 2020 was the closest in nearly 800 years. These celestial phenomena prompt awe and wonder, reminding us of Psalm 19:1: “The heavens declare the glory of God.” They also offer an opportunity to consider how the natural world might point us to the divine. Could a similar conjunction have been the famed “Star of Bethlehem”? Saturn and Jupiter appear to close in on each other as the Great Conjunction 2020 approaches on 21 December (apparent distance given in degrees and arcminutes). Credit: Pete Lawrence Astronomy and the Magi The Magi, often referred to as “wise men from the East,” were likely Persian astrologers skilled in interpreting the stars. Around 7 BC, a triple conjunction of Jupiter and Saturn occurred in the constellation Pisces. To the Magi, this alignment carried profound symbolism. Jupiter, the planet of kingship, coronations, and the birth of kings. In Hebrew, Jupiter was known as Sedeq or “Righteousness,” a term also used for the Messiah. Saturn, associated with divine protection Pisces, later linked to the birth of Jesus as the “fisher of men” In September of 3 B.C., Jupiter came into conjunction with Regulus, the star of kingship, the brightest star in the constellation of Leo. Leo was the constellation of kings and was associated with the Lion of Judah. Together, these signs might have suggested the birth of a royal figure in Israel. Compelled by this celestial message, the Magi embarked on their long journey, seeking the child born to be King. Following the Star The journey of the Magi culminates in Bethlehem, where the star appears to “stop” over the place where the child was. This detail aligns with the phenomenon of retrograde motion, where planets appear stationary in the night sky due to their orbits. Could Jupiter have been this “star,” guiding the Magi at just the right moment? In December, 2 BC, the Magi arrived and visited Jesus in Bethlehem. At this point, Jesus may have been about a year or two old — toddler age. The verse in Matthew 1:11 suggests Jesus was no longer a baby at this point based on the Greek word used: παιδίον (paidion) meaning a young child. Jupiter was then right above Bethlehem when viewed from Jerusalem due to its paused retrograde motion, which lasted for about six days, which aligns with the Biblical text: Matthew 2:9 When they had heard the king, they set out; and there, ahead of them, went the star that they had seen at its rising, until it stopped over the place where the child was. A Sign of Revelation Epiphany invites us to marvel not only at the star but at the God who uses creation to reveal His glory. Whether the Star of Bethlehem was a miraculous light or an astronomical event, it points to Jesus, the true Light of the World. In Jesus, God’s love is made manifest — not just to Israel but to all nations. The Magi’s journey reminds us of our own pilgrimage of faith. Like them, we are invited to seek Christ, to bow in worship, and to offer Him our treasures: our hearts, our lives, our devotion, as “living sacrifices” (Rom 12:1). Jesus, the True Star As we celebrate Epiphany, let us remember th...

Luke J. Wilson | 23rd December 2024 | Christmas

The Christmas tree is one of the most recognisable symbols of the festive season, adorning homes, churches, and public spaces with its evergreen beauty. But where did this tradition originate, and how did it become a central feature of Christmas celebrations? Looking into the history of the Christmas tree has turned out to be a fascinating historical story woven from various cultural and theological strands. The Paradise Tree and the Feast of Adam and Eve The connection between the Christmas tree and the Feast of Adam and Eve offers a large clue into its origins. In medieval Europe, December 24th was observed as the feast day of Adam and Eve, a commemoration tied to their expulsion from Eden. One of the most notable elements of this feast was the “Paradise Tree,” used in mystery plays and home displays to symbolise the Tree of Knowledge in the Garden of Eden. These trees, typically evergreen, were decorated with apples to represent the forbidden fruit and wafers symbolising the Eucharist. This imagery reflected both humanity’s fall into sin and God’s redemptive plan through Christ. The Paradise Tree served as a visual catechism of sorts, teaching the story of salvation from the Fall to the Redemption. In a later tradition the wafers were replaced by cookies of various shapes, and candles, symbolic of Jesus as the light of the world, were often added to the trees. Pre-Christian Traditions and the Evergreen Evergreens have long been associated with life and resilience in the darkest days of winter. In pre-Christian European traditions, evergreen boughs were used during festivals like the Roman Saturnalia and the Germanic Yule. These practices celebrated the endurance of life through the cold and darkness, offering hope of the spring to come. While these customs were not inherently Christian, they provided a cultural framework that could be adapted to Christian theology. The evergreen tree, in this context, became a symbol of eternal life in Christ, as suggested by John 10:28: “I give them eternal life, and they will never perish.” Martin Luther and the Candlelit Tree A significant figure in the history of the Christmas tree is the Reformer Martin Luther. According to tradition, Luther was struck by the beauty of a starry winter sky shining through the branches of an evergreen tree. To share this moment of wonder with his family, he brought a tree into his home and decorated it with candles to represent Christ as the “Light of the World” (John 8:12). While this story is likely apocryphal, it reflects the theological connection Christians saw in the evergreen tree as a symbol of Christ’s enduring presence and light in the darkness. Luther’s influence in Protestant Germany may have helped popularise the use of Christmas trees in Christian households. The Spread of the Christmas Tree The tradition of the Christmas tree gained popularity in Germany during the 16th and 17th centuries. By the 18th and 19th centuries, German immigrants brought the custom to other parts of Europe and North America. One pivotal moment in its wider adoption was the depiction of Queen Victoria and Prince Albert around a decorated Christmas tree in an illustration published in the Illustrated London News in 1848. This royal endorsement sparked a surge in the tradition’s popularity, particularly in Britain, where it came to symbolise the domestic warmth and joy of the holiday season. Prince Albert, Queen Victoria, and the British royal family gathered around the Christmas tree at Windsor Castle, from the Illustrated London News, 1848. Source: Britannica St. Boniface and the Sacred Oak One of the most compelling narratives about the Christmas tree’s origins involves St. Boniface, an English missionary whose evangelistic efforts in 8th-century Germany played a pivotal role in shaping this enduring custom. According to tradition, Boniface encountered a group of pagans venerating an oak tree dedicated to Thor, the Norse ...

Luke J. Wilson | 07th December 2024 | Christmas

When we think of St. Nicholas, two contrasting images often emerge: the cheerful, gift-giving Santa Claus and the fiery bishop who supposedly punched Arius at the Council of Nicaea. The latter story, popularised through memes and tales of “righteous anger,” portrays Nicholas as a defender of truth through violence. But how much of this tale is rooted in fact? St Nicholas of Myra slapping Arius at the Council of Nicaea.Fresco from the Soumela Monastery (Turkey) The truth is both simpler and more profound: St. Nicholas embodied the teachings of Christ, not through impulsive acts of aggression, but through a life of love, generosity, and devotion. Separating Fact from Legend The infamous story of St. Nicholas striking Arius comes from hagiographies written around 1000 years after the Council of Nicaea in 325 AD. These accounts describe Nicholas, angered by Arius’s denial of Christ’s divinity, delivering a blow during the debate. However, contemporary records do not corroborate this tale. Even Nicholas’s attendance at the council is uncertain, as his name is absent from the earliest participant lists. The story likely arose as a dramatic embellishment to highlight his zeal for orthodoxy. Over time, it has been embraced as a symbol of righteous indignation. Roger Pearse, of the Tertullian Project, summarises this legend succinctly: To summarise again: there is no ancient evidence whatever that St Nicholas punched or slapped Arius at the First Council of Nicaea. The story is not found in any text before the late 14th century, and even that one mentions only “a certain Arian”. In the next two centuries the legend mutates into Nicholas slapping Arius; and is then disseminated in works of popular fiction, and by the paintings of icons. It has no historical basis whatever. The Problem with Celebrating the Slap In a culture that often glorifies bold, confrontational responses, the idea of a saint who resorts to physical violence can seem appealing. It aligns with a desire to see truth defended at all costs. However, this narrative stands in stark contrast to the teachings of Christ. Jesus, in the Sermon on the Mount, calls His followers to a radical standard of love and forgiveness: “You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ But I say to you, Do not resist an evildoer. But if anyone strikes you on the right cheek, turn the other also.” (Matthew 5:38–39) “Love your enemies and pray for those who persecute you.” (Matthew 5:44) If St. Nicholas truly slapped Arius, it would be an action in direct opposition to these commands. As a bishop of Christ, Nicholas would have been called to model patience, kindness, and forgiveness — even in the face of heresy. His life of service suggests that he likely did. A regular meme I see online annually The True St. Nicholas The real St. Nicholas is remembered for his compassion, humility, and selfless love. Legends of him secretly providing dowries for poor families, rescuing sailors in peril, and helping the unjustly accused paint a picture of a man deeply committed to Christlike living. Rather than resorting to force, St. Nicholas lived out the Gospel through acts of generosity and care. His actions reflected the spirit of Jesus’ words in John 13:35: “By this everyone will know that you are my disciples, if you have love for one another.” Strength in Love, Not Violence The enduring appeal of the slap story may stem from its simplicity — it frames St. Nicholas as a hero who stood up for truth in an immediate, tangible way. But true strength often lies in restraint and in choosing love over retaliation. St. Nicholas’s greatest acts were not dramatic confrontations but quiet, consistent demonstrations of love. His life reminds us that defending the faith does not require violence or aggression. Instead, it calls for humility, courage, and a willingness to follow Christ’s example —�...

Luke J. Wilson | 01st December 2023 | Christmas

It’s that time of year when Christmas lights and decorations go up, things start to look a little more sparkly, and kids are getting ready to open their Advent Calendars. But what exactly is “Advent”? You may be from a Church tradition which recognises this each year so are more familiar, but if not, you may be curious to know more about this ancient Christian tradition. Advent, derived from the Latin “adventus,” signifying “coming” or “arrival,” stands as a sacred season deeply entrenched in the hearts of many Christians globally. This period of expectant waiting and preparation marks the initiation of the liturgical year in Western Christianity, embodying a profound anticipation of both the Nativity of Christ at Christmas and the eagerly awaited Second Coming. Historical Origins The origins of Advent, though veiled in the mists of time, can be traced back to around 480, with the Council of Tours in 567 introducing a distinctive element to this season. Monks were instructed to observe a fast every day in December until Christmas, adding an element of penitence and preparation to the weeks leading up to the joyous celebration. The roots of Advent delve deep into the historical fabric of Christian tradition, and as J. Neil Alexander, a bishop in the Episcopal church notes, providing a definitive explanation of its origin remains a challenging endeavour. “[it is] impossible to claim with confidence a credible explanation of the origin of Advent” Associated with Advent’s penitential aspect was a period of fasting known as St Martin’s Lent or the Nativity Fast. This fast, initiated by Bishop Perpetuus in the fifth century, required believers to abstain from certain indulgences three times a week from St. Martin’s Day on 11 November until Christmas. This practice initially found traction in the diocese of Tours, France, gradually extending its influence over the sixth century. The essence of Advent extends beyond mere historical observance; it encompasses a multifaceted anticipation of the “coming of Christ” in three distinct ways: from the physical nativity in Bethlehem to the reception of Christ in the believer’s heart, and to the eschatological hope of the Second Coming. Advent encapsulates the diverse aspects of Christian hope. The Liturgical Calendar The liturgical calendar, particularly in the Western Rite of the Orthodox Church, Anglican, Lutheran, Moravian, Presbyterian, and Methodist traditions, designates Advent as commencing on the fourth Sunday before Christmas, concluding on Christmas Eve. This period of roughly four weeks becomes a sacred journey marked by readings and teachings that emphasise not only the anticipation of Christ’s first coming but also the profound reflection on the Second Coming and the Last Judgement. Advent is recognised as a late inclusion in the liturgical calendar during the late fourth and early fifth centuries. The Council of Saragossa in 380 AD, particularly in its fourth canon, laid the foundation for the observance of Advent, emphasising the importance of daily attendance in church during the twenty-one days leading up to December 17th. Traditional Advent Wreath The symbolism of Advent is poignantly captured in the Advent wreath, a practice dating back to 16th-century German Lutherans but taking its modern form in the 19th century. Johann Hinrich Wichern, a Protestant pastor, conceived the idea of a wreath adorned with candles representing the Sundays of Advent. The lighting of these candles, especially the pink one on Gaudete Sunday, adds a visual dimension to the spiritual journey of waiting and rejoicing (Gaudete means rejoice in Latin). Focused on Christ The theological roots of Advent find expression in the Latin term “adventus”, embodying both the Incarnation and the glorious Parousia of the Son of God. The tension between these two meanings was resolved as Advent came to signify a moment of preparation for the coming of Chri...

Luke J. Wilson | 07th December 2024 | Christmas

When we think of St. Nicholas, two contrasting images often emerge: the cheerful, gift-giving Santa Claus and the fiery bishop who supposedly punched Arius at the Council of Nicaea. The latter story, popularised through memes and tales of “righteous anger,” portrays Nicholas as a defender of truth through violence. But how much of this tale is rooted in fact? St Nicholas of Myra slapping Arius at the Council of Nicaea.Fresco from the Soumela Monastery (Turkey) The truth is both simpler and more profound: St. Nicholas embodied the teachings of Christ, not through impulsive acts of aggression, but through a life of love, generosity, and devotion. Separating Fact from Legend The infamous story of St. Nicholas striking Arius comes from hagiographies written around 1000 years after the Council of Nicaea in 325 AD. These accounts describe Nicholas, angered by Arius’s denial of Christ’s divinity, delivering a blow during the debate. However, contemporary records do not corroborate this tale. Even Nicholas’s attendance at the council is uncertain, as his name is absent from the earliest participant lists. The story likely arose as a dramatic embellishment to highlight his zeal for orthodoxy. Over time, it has been embraced as a symbol of righteous indignation. Roger Pearse, of the Tertullian Project, summarises this legend succinctly: To summarise again: there is no ancient evidence whatever that St Nicholas punched or slapped Arius at the First Council of Nicaea. The story is not found in any text before the late 14th century, and even that one mentions only “a certain Arian”. In the next two centuries the legend mutates into Nicholas slapping Arius; and is then disseminated in works of popular fiction, and by the paintings of icons. It has no historical basis whatever. The Problem with Celebrating the Slap In a culture that often glorifies bold, confrontational responses, the idea of a saint who resorts to physical violence can seem appealing. It aligns with a desire to see truth defended at all costs. However, this narrative stands in stark contrast to the teachings of Christ. Jesus, in the Sermon on the Mount, calls His followers to a radical standard of love and forgiveness: “You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ But I say to you, Do not resist an evildoer. But if anyone strikes you on the right cheek, turn the other also.” (Matthew 5:38–39) “Love your enemies and pray for those who persecute you.” (Matthew 5:44) If St. Nicholas truly slapped Arius, it would be an action in direct opposition to these commands. As a bishop of Christ, Nicholas would have been called to model patience, kindness, and forgiveness — even in the face of heresy. His life of service suggests that he likely did. A regular meme I see online annually The True St. Nicholas The real St. Nicholas is remembered for his compassion, humility, and selfless love. Legends of him secretly providing dowries for poor families, rescuing sailors in peril, and helping the unjustly accused paint a picture of a man deeply committed to Christlike living. Rather than resorting to force, St. Nicholas lived out the Gospel through acts of generosity and care. His actions reflected the spirit of Jesus’ words in John 13:35: “By this everyone will know that you are my disciples, if you have love for one another.” Strength in Love, Not Violence The enduring appeal of the slap story may stem from its simplicity — it frames St. Nicholas as a hero who stood up for truth in an immediate, tangible way. But true strength often lies in restraint and in choosing love over retaliation. St. Nicholas’s greatest acts were not dramatic confrontations but quiet, consistent demonstrations of love. His life reminds us that defending the faith does not require violence or aggression. Instead, it calls for humility, courage, and a willingness to follow Christ’s example —�...

Luke J. Wilson | 14th October 2023 | Technology

Hello everyone, I've created and trained some AI chatbots on the writings of the Apostolic Fathers! You can ask them anything about the authors, the texts, topics, or quotes. Give it a try and see what you think: Apostolic Fathers Chatbot | Patristics.info I've also made Irenaeus into an AI so you can go and have a chat with him about his works Against Heresies. The bot 'thinks' it is Irenaeus too, so you can ask it personal things as though you were talking to Irenaeus: AI Irenaeus | Patristics.info And finally, introducing AI John Chrysostom as a similar AI which acts as the person so you can ask it questions in a more natural way: AI John Chrysostom | Patristics.info The Chrysostom AI has been trained on the following works: On the Priesthood, Ascetic Treatises, plus select Homilies and Letters. So you can get a wider range of information and discussion out of this one. Feel free to suggest any others you'd like to see in the comments!...

Luke J. Wilson | 31st January 2022 | Book Release

After many, many months of working on this in between COVID and other “life events” that kept me busy, I’ve finally released the Third Edition of my book, 40 Day With the Fathers: A Journey Through Church History! The Third Edition includes: a foreword by Paul Pavao (author of Decoding Nicea), updated content and also a new chapter about the Council of Nicaea explaining what did (and didn’t) happen there. “I cannot imagine there is a better way to get familiar with 350 of the most important years of church history in seven hours spread over 40 days.” — Paul Pavao, author of Decoding Nicea If you are unfamiliar with my previous editions and what this book is about, here’s the blurb and some quotes from reviewers to give you an overview of its content: Take a journey through the first 400 years of Church History in only 40 days! Over the course of this reading plan you will read extracts and commentary on 23 different early Church texts from a selection of some of the most influential Church Fathers: Didache, Diognetus, Polycarp, Ignatius, Justin Martyr, Cyprian, Athanasius, Cyril of Jerusalem, Ambrose of Milan, and Leo the Great. These people who came before us, those great men of faith, many of whom suffered persecution and martyrdom to preserve the Church and Christ’s mission, bridge the gap between the Bible and the present day. They fill the void we sometimes wonder about when we get to the end of reading Acts or the Epistles and think, “what happened next?” or “what happened to the Ephesian church after Paul left?” — well now you can read for yourself and see how God continued to grow His Church! Praise for 40 Days with the Fathers: “Timeless truths still for today” — ⭐⭐⭐⭐⭐ “Insightful and captivating” — ⭐⭐⭐⭐⭐ “[This book] will round out your knowledge and help you become a better teacher.” — ⭐⭐⭐⭐⭐ “If you are a pastor or church leader, I highly recommend this book for you.” — ⭐⭐⭐⭐⭐ “Luke Wilson has put together an easy to read and insightful 40 day journey through the writings of the early church fathers” — ⭐⭐⭐⭐⭐ “Readers who are unfamiliar with the Church Fathers, as well as theology and church history more generally, will find Wilson’s writing clear, approachable, informative, and often enjoyable.” — ⭐⭐⭐⭐ If you are interesting in learning more about the early church in bite-sized portions that will gradually introduce you to the various figures, leaders, theologians and doctrines from the first 400 years of Christianity, then this book is for you! Order now from Amazon and enjoy it in paperback or hardcover form, or on your Kindle device: 40 Day With the Fathers: A Journey Through Church History....

Luke J. Wilson | 04th January 2022 | Trinity

The doctrine and concept of the Trinity is encapsulated in Matthew 28:19, where Jesus instructs the apostles: “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit”. John, who was very close to Jesus and obviously knew him well, alludes to this teaching frequently in his Gospel, too. For example: John 1:1; John 8:58; John 10:30; and John 10:38. Yet, despite this, and numerous other examples throughout the New Testament which point towards the threefold nature of God, plenty of myths and legends abound online and in books which state that the divinity of Jesus (and therefore the Trinity) were invented at the Council of Nicaea. But any serious reader of Church History will see and know that that is complete nonsense. Christians have recognised the divinity of Jesus since the earliest times, even if they didn’t use the word “Trinity”. First use of the word “Trinity” The word Trinity was first used as early as A.D. 170 by Theophilus of Antioch, a Patriarch of Antioch, when writing about the creation account and how it relates to the nature of God: In like manner also the three days which were before the luminaries, are types of the Trinity, of God, and His Word, and His wisdom. And the fourth is the type of man, who needs light, that so there may be God, the Word, wisdom, man. — Theophilus, Of the Fourth Day, Chapter XV Then in the early third century, around A.D. 208–210, Tertullian was the first to use “Trinity”, “person”, and “substance” to explain that the Father, Son and Holy Spirit: The numerical order and distribution of the Trinity they assume to be a division of the Unity … yet of one substance, and of one condition, and of one power, inasmuch as He is one God, from whom these degrees and forms and aspects are reckoned, under the name of the Father, and of the Son, and of the Holy Ghost … they are susceptible of number without division … which distributes the Unity into a Trinity, placing in their order the three Persons… — Tertullian, Against Praxeas, chapter 2, 3 Earlier still, we can find Trinitarian language used about God in 1 Clement (~95), the Epistle of Barnabas (~70–96) and the letters of Ignatius (108–110) long before Nicaea codified the terminology. Not only are these very early texts, but the authors are links back to the Apostles themselves, having sat under, and learnt from them. Could they have got such a core belief wrong so soon after learning from Paul or John? It’s highly unlikely. So, to display this as plainly as possible, and to act as a proof against those who would like to rewrite history and say that “the Church invented the Trinity/deity of Christ at Nicaea”, below is a large selection of quotes from Apostolic period onward showing that Christians everywhere for all time have believed Jesus was the divine Son and Word of God, incarnate in flesh, yet still recognised him as God and creator. Quotes From the Early Church The Didache (c. 70) And concerning baptism, baptise this way: Having first said all these things, baptise into the name of the Father, and of the Son, and of the Holy Spirit, in living [running] water. … But if you have neither, pour out water three times upon the head into the name of Father and Son and Holy Spirit. — Didache 7:1, A.D. 70. Clement of Alexandria (c. 95-140) Do we not have one God and one Christ and one Spirit of grace which was poured out upon us? And is there not one calling in Christ? — 1 Clement 46:6, ~A.D. 95 Brothers, we ought to think of Jesus Christ, as we do of God, as ‘Judge of the living and the dead’ — 2 Clement 1:1, ~A.D. 95–140 Ignatius of Antioch (c. 108-110) …to the Church which is at Ephesus, in Asia … and elected through the true passion by the will of the Father, and Jesus Christ, our God… — Letter to the Ephesians 1, A.D. 108–110 For our God, Jesus Chr...