From Paradise to Presents: The Christian Story Behind the Christmas Tree

Luke J. Wilson | 06th January 2025 | 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 | 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 | 21st November 2023 | Christmas

It’s nearly Christmas time again, and like clockwork, the internet memes come out all over social media about Saint Nicholas giving the heretic Arius a slap across the face at the Council of Nicaea! As it’s almost the end of November and coming up soon is the feast day of St. Nicholas on December 6th, the original inspiration behind Santa Claus, I thought I’d address this long-standing myth about Nicholas of Myra (present-day Demre, Turkey), the fourth century bishop. St. Nicholas is often humorously portrayed in social media memes which playfully recount the infamous incident during the Council of Nicaea when the good bishop, provoked by Arius’s blasphemies, supposedly delivered him a slap across the face! Memes abound about St Nicholas and Arius While some of these memes offer undeniable amusement, they starkly contrast with the conventional image of Santa Claus — known for his jovial and indulgent nature — as well as the expected decorum of a bishop and leader in the Church. Moreover, the sentiment challenges the teachings of Jesus on how to deal with our enemies. Jesus advocated for practices such as loving and praying for your enemies, turning the other cheek (Mt 5:38–45), overcoming evil with good (Rom 12:21), being gentle and not violent (1 Tim 3:3), avoiding quick-temperedness (Titus 1:7), and recognising that a soft answer turns away wrath (Prov 15:1). In this time marked by safe spaces, trigger warnings, and microaggressions, the straightforward honesty and tough demeanour attributed to St. Nicholas in these memes may resonate with those who appreciate a departure from the perceived niceties of modern discourse. The image of St. Nicholas allegedly striking Arius can be seen as a politically incorrect rebuke to what some Christians might see as the Church or society being too “soft” nowadays. Historical Basis However, historical inaccuracies abound in this narrative. The story lacks credibility, as historical records of the bishops present at the Council of Nicaea do not include St. Nicholas. Hagiographical works written centuries after his death connect him to the Council, with the account of the violent incident appearing over a millennium later, in a 14th-century work by an anonymous writer. Moreover, medieval versions of the story describe Nicholas slapping, not punching, an Arian heretic (not specifically Arius). This action is portrayed as a medicinal slap or rebuke, aimed at bringing the individual back to his senses rather than expressing contempt or a desire to harm. In Greek iconography, this moment is celebrated. Icon of St. Nicholas and Arius In the original tale, however, Nicholas’s actions were not lauded at the Council; instead, he faced consequences. Reportedly, he was deprived of his mitre and pallium for striking the Arian heretic. A later version of the story, which identifies the heretic as Arius, amplifies Nicholas’s punishment by having him thrown into jail. In this narrative, Nicholas is vindicated by a divine intervention involving Jesus and Mary, who appear to him in prison and release him, and giving him back his bishop vestments. WWJD? It is crucial to approach this anecdote with caution, recognising that celebrating St. Nicholas’s supposed act of aggression may inadvertently justify short-tempered tendencies. Similar to those who fixate on Jesus’ cleansing of the Temple as “permission” to act brutishly towards those they disagree with, to the exclusion of Jesus’ teachings on love and forgiveness. WWJD? Reflecting on the Arius memes, it’s essential to strike a balance. While humour has its place, some jokes may lead those weaker in the faith, and unbelieving onlookers, to assume that some acts of violence are OK and ‘approved’ by Jesus and the Church, and understanding the legendary aspect to this particular story about Saint Nick and Arius could help to alleviate that.   Further Reading Who was the real Santa C...

Luke J. Wilson | 14th October 2024 | Crusades

The Crusades have long been a topic distorted by myth, legend, and misconception, especially in modern pop culture and film. Movies and television often portray the Crusaders as either valiant knights on holy missions or brutal barbarians bent on conquest, feeding into a skewed image of the events. These simplistic portrayals fail to capture the complex motivations and historical realities of the Crusades. The Guardian article about the Reconciliation Walk One striking example of how these misunderstandings have influenced modern perceptions was the so-called Reconciliation Walk in 1999, marking the 900th anniversary of the First Crusade. Hundreds of Christians walked from Germany to the Holy Land to apologise for the actions of their ancestors, with some wearing t-shirts that read “I apologize” in Arabic. While well-intentioned, the walk was unnecessary and based on a misreading of history. The actions of Crusaders, though often violent, must be understood in their medieval context — marked by political, religious, and social complexities that differ greatly from today’s values. Apologising for historical events centuries after the fact, particularly when based on simplistic views, overlooks these nuances and can reinforce myths rather than dispelling them. Here are five common myths about the Crusades, along with the historical truth behind them:   Myth 1: The Crusades were an unprovoked attack by Christians on a peaceful Muslim world. Truth: While it’s true that the Crusades were initiated by the Latin Christian West, they were largely in response to Muslim expansion. By the time of the First Crusade in 1096, much of the Christian world had already been conquered by Muslim forces, including regions such as Syria, North Africa, and most of Spain. The Seljuk Turks’ advance into Byzantine territory (a Christian empire) and the capture of Jerusalem were major catalysts for Pope Urban II’s call to arms. The Crusades were framed as a defensive response, although not always executed with purely defensive motives. Myth 2: The Crusades were primarily motivated by greed and the desire for land. Truth: While individual crusaders certainly had varied motivations, the majority did not join the Crusades for wealth or land. In fact, going on a Crusade was an incredibly costly and dangerous endeavour. Many crusaders were already landowners, and the journey to the Holy Land often left them financially depleted. The promise of spiritual rewards, such as indulgences (the remission of sins), played a much more significant role in motivating participants. The Crusades were seen as acts of piety, albeit often misguided. Myth 3: The Crusaders were merciless barbarians who indiscriminately slaughtered innocent Muslims, Jews, and Christians. Truth: While the Crusades were brutal, and there were certainly episodes of horrific violence, such as the sack of Jerusalem in 1099, it is an oversimplification to paint all Crusaders as bloodthirsty. At times, crusading armies negotiated with Muslim leaders, such as Saladin, who famously retook Jerusalem in 1187 but allowed Christians to leave the city unharmed. Moreover, Christian pilgrims, merchants, and even soldiers often lived and traded peacefully with Muslim and Jewish communities in the Crusader States. The violence of the Crusades must be understood in the broader context of medieval warfare, which was brutal across all societies. Myth 4: The Crusades were a total failure. Truth: While the ultimate goal of securing Christian control over Jerusalem and other holy sites was not achieved in the long term, the Crusades were not an absolute failure. The Crusaders managed to establish several states in the Levant that lasted for nearly two centuries, such as the Kingdom of Jerusalem. These states facilitated cultural and economic exchanges between the West and the Muslim world. Additionally, the Crusades had long-lasting political and social effects in Europe...

Luke J. Wilson | 29th July 2024 | Deity of Christ

Critics of Christianity will often make the claim that Jesus never said he was God or divine in the Gospels. The problem comes when they set unrealistic demands and expectations, like wanting a chapter and verse where Jesus says, “I am God, worship me”. But this isn’t how the Bible works and definitely not how Jesus went about his ministry. Throughout the Gospels, there are clear connections that reveal the true nature of Jesus in ways that would have been obvious to the Jewish people and leaders of his day who were very familiar with the Torah and other Scriptures we now call the Old Testament. One of the most striking examples is His demonstration of power over the storm and sea, which directly links Him to Yahweh as depicted in the Psalms and other Old Testament scriptures. The Calm in the Storm: Psalms 107:28–29 The Psalms often depict Yahweh as the sovereign Lord over creation, commanding nature with His word. Psalms 107:28–29 provides a vivid picture of this divine authority: Then they cried to the LORD in their trouble,and he brought them out from their distress;he made the storm be still,and the waves of the sea were hushed. In these verses, Yahweh’s power is evident. The psalmist recounts how those in distress cry out to the LORD, and He responds by stilling the storm, bringing calm to the raging seas. This act is not just a display of power but a revelation of His compassion and sovereignty over the natural world. This passage is reminiscent of the story of Jonah, where God’s interaction with the sea is also highlighted but in a contrasting manner. Jonah, fleeing from God’s command, causes a storm by his disobedience: But the LORD hurled a great wind upon the sea, and such a mighty storm came upon the sea that the ship threatened to break up. (Jonah 1:4) The sailors, in distress, cry out to their gods and eventually to the LORD, and the storm ceases only when Jonah complies with God’s will by being thrown into the sea: Then they cried out to the LORD, ‘Please, O LORD, we pray, do not let us perish on account of this man’s life. Do not make us guilty of innocent blood; for you, O LORD, have done as it pleased you.’ So they picked Jonah up and threw him into the sea; and the sea ceased from its raging. (Jonah 1:14–15) While Jonah’s story highlights God’s sovereignty, especially over nature and the sea, and the consequences of disobedience, Psalm 107 and the Gospel accounts emphasise His authority to bring peace and order from chaos. Power Over the Sea Other scriptures also affirm Yahweh’s control over the sea. Psalms 89:9 declares: You rule the raging of the sea;when its waves rise, you still them. And in Job 9:8, we read: who alone stretched out the heavensand trampled the waves of the Sea. These verses reinforce the image of Yahweh as the one who commands and calms the sea, highlighting His supreme power over creation. Jesus Calms the Storm: Mark 4:35–41 The New Testament echoes this divine power in the person of Jesus Christ. Mark 4:35–41 narrates an event that is reminiscent of Psalm 107 to anyone familiar: On that day, when evening had come, he said to them, ‘Let us go across to the other side.’ And leaving the crowd behind, they took him with them in the boat, just as he was. Other boats were with him. A great windstorm arose, and the waves beat into the boat, so that the boat was already being swamped. But he was in the stern, asleep on the cushion; and they woke him up and said to him, ‘Teacher, do you not care that we are perishing?’ He woke up and rebuked the wind, and said to the sea, ‘Peace! Be still!’ Then the wind ceased, and there was a dead calm. He said to them, ‘Why are you afraid? Have you still no faith?’ And they were filled with great awe and said to one another, ‘Who then is this, that even the wind and the sea obey him?’ In this account, Jesus’ actions mirror those attributed to Yahweh in Psalms 107, Psalms 89, an...

Luke J. Wilson | 15th November 2023 | Christmas

The abbreviation “Xmas” often sparks discussions about its origins and whether it diminishes the significance of Christmas. Contrary to misconceptions, the use of 'X' in "Xmas" has deep historical roots dating back to ancient Greek, where it represents the first letter of “Christ” (Χριστός). Additionally, the Chi Rho symbol, formed by superimposing the Greek letters Chi (Χ) and Rho (Ρ), is a notable Christian symbol representing Christ. The Origins of "Xmas" The letter ‘X’ in “Xmas” finds its roots in the Greek letter ‘Chi’ (Χ), which abbreviates the word “Christ” in Greek. This practice of using ‘X’ as an abbreviation for ‘Christ’ dates back to early Christian manuscripts and reflects linguistic traditions rather than any modern attempt to secularise Christmas or “take Christ out of Christmas”, as people like to claim with the whole “war on Christmas” stuff you see and hear about around this time of year. Historical Usage The Chi Rho page in the Book of Kells While distinct from “Xmas”, the Chi Rho symbol holds significance in Christian iconography. The symbol is often found in early Christian manuscripts, with one notable example being the “illuminated” (meaning highly decorated) Chi Rho page in the Book of Kells, a 9th-century Irish manuscript of the Gospels. Early Christian catacombs, inscriptions, and artefacts also feature the Chi Rho symbol, serving as a visual representation of the Christian faith. The Chi Rho Symbol The Chi Rho symbol, a monogram for Christ, combines the Greek letters Chi (Χ) and Rho (Ρ). This symbol has been employed in various contexts, including manuscripts, frescoes, and architectural elements of Christian basilicas and churches (and as the logo for this website). Its use spans different regions and periods, reflecting the symbol's enduring significance in Christian history. The Chi Rho symbol Understanding the linguistic history of “Xmas” and the symbolism of the Chi Rho provides a clearer perspective on these aspects of the Christmas tradition. Far from modern inventions, both are rooted in ancient linguistic and religious traditions that have persisted through the centuries. These symbols contribute to the rich history of Christmas celebrations, connecting contemporary practices to the linguistic and iconographic heritage of Christianity.  So, in short, it's a very Christ-centred way of writing “Christmas” that is historically rooted in the faith, so have a very Merry Xmas!...

Luke J. Wilson | 14th November 2023 | Worship

Often a claim from critics of the faith, and especially Muslims arguing against Christianity, is that Jesus wasn't thought of as God early on and more to the point, wasn't ever worshipped in the accounts of the New Testament. This is a very cursory look at a few places within the Gospels where Jesus was clearly worshipped, either by his followers or others he encountered, and didn't rebuke or correct people for doing something wrong. Worshiping Jesus: 1. Matthew 14:33 - The Proclamation of Divinity And those in the boat worshiped him, saying, “Truly you are the Son of God.” In the aftermath of a storm on the Lake of Galilee which Jesus calmed with a word, the disciples, awestruck, worshiped Jesus, acknowledging, "Truly you are the Son of God". This moment captures the essence of recognising and bowing before the divine presence. 2. Matthew 28:9 and 28:17 - Post-Resurrection Adoration Matthew 28:9 Suddenly Jesus met them and said, “Greetings!” And they came to him, took hold of his feet, and worshiped him. Matthew 28:17 When they saw him, they worshiped him, but they doubted. In the dawn of the resurrection, women, and disciples alike encountered the risen Christ, seizing his feet in worship. Even amidst doubt, worship persisted, displaying that even in disbelief, Jesus accepted worship. 3. Luke 24:52 and John 9:38 - Worshiping with Joy and Belief Luke 24:52 And they worshiped him and returned to Jerusalem with great joy John 9:38 He said, “Lord, I believe.” And he worshiped him. In Luke we see that the disciples all worshipped Jesus at his ascension, and in the instance in John, the man born blind who had been healed turned and worshipped Jesus when he realised who he was. Another example where Jesus didn't turn away worship towards himself from others. A Glimpse into Early Criticism The early second-century Roman governor and historian Pliny the Younger wrote a letter to Emperor Trajan around 112 AD. In this letter, Pliny described the practices of Christians in Bithynia (a region in Asia Minor, modern-day Turkey). Pliny was seeking advice on how to deal with the growing number of Christians in his region. They asserted, however, that the sum and substance of their fault or error had been that they were accustomed to meet on a fixed day before dawn and sing responsively a hymn to Christ as to a god, and to bind themselves by oath, not to some crime, but not to commit fraud, theft, or adultery, not falsify their trust, nor to refuse to return a trust when called upon to do so. This passage from a critic of the faith, provides important insight into the early Christian worship practices, including the singing of hymns to Christ, which Pliny notes is done "as to a god." This historical account is important for understanding the early perception of Christians and their religious practices in a time not that long after era of the Apostles. Rejecting Worship: Human and Angelic Figures These examples of Jesus receiving worship towards him are good indicators that he had no problem with it, whereas in direct contrast, when people gave worship to other people or beings other than God, they were quick to denounce it. 1. Acts 10:25 - Peter's Humility Before Cornelius On Peter’s arrival, Cornelius met him and, falling at his feet, worshiped him. In Acts 10:25, when Cornelius sought to worship Peter, the apostle's response underscores humility: "Stand up; I too am a man". Here, we witness a clear distinction between mortal humanity and the divine. 2. Acts 14:8-18 - Paul and Barnabas Resist the Temptation When the apostles Barnabas and Paul heard of it, they tore their clothes and rushed out into the crowd, shouting, “People, why are you doing this? We are mortals just like you... In the city of Lystra, amidst mistaken identity, Paul and Barnabas adamantly rejected worship, tearing their clothes to redirect attention to the living God. This episode serves as a strong reminde...