Around this time of year we often hear about “re-claiming” Christmas; often with very little effect. However, this piece by Religion & Ethics Newsweekly on a move to re-claim St. Nicholas is I think a very thoughtful and possibly one of the more effective places to start.

Born to a noble family around AD 675 – John was well educated, and served as a counsellor to the Caliph. When iconoclasm began, under Emperor Leo the Isaurian, John wrote in defence of the icons. As a member of the Caliph’s court, John was beyond the reach of Leo; so he had a letter forged that implicated John in a plot to attack Damascus. The Caliph was so enraged at John’s apparent act of treason, he had John’s hand cut off (what’s interesting is that he did not have him executed).

John requested, and obtained his severed hand. That night he prayed before an icon of the Theotokos. She appeared to him in a dream – healing his hand. When he later woke, he discovered that indeed his hand had been restored. According to one legend this is the origin of the icon of the Theotokos of Three Hands – it began as her being painted with a medallion of a hand around her neck, and later “morphed” into her actually having three hands.

The miraculous restoration of John’s hand convinced the Caliph of his innocence and he restored John to his former dignity. However, John by this time, wanted to withdraw from the world, and with the Caliph’s permission, entered the monastic life.

John was a prolific writer, in addition to defending the veneration of icons, he wrote the first systematic presentation of orthodoxy, as well as an apologetic/refutation of Islam. He was also a skilled hymnographer, whose forms are still used today.

Late in life John was ordained to the priesthood by the Patriarch of Jerusalem. He died in AD 760, aged 84.

One of the minor prophets. Zephaniah lived in the 7th century BC.

Have a look at this vid of behavioral economist Dan Ariely describing an interesting experiment involving fake fashion – you know the ones – you find “Gucci”, “Prada” handbags and sunglasses being sold for £5 at street vendors all over London. In the experiment he discovers that wearing fake fashion items seems to . . . . “empower” the owner/wearer to cheat more – to be less honest.

Hmmmm . . . .

I find this all rather interesting. Firstly I find the desire for, the need to buy “fake” anything – let alone “fashion” items fascinating. It is the search for status (often unnecessary status), it is the aspiration towards excessive wealth (which has its own negative social and personal effects), I could go on and on . . .

Two things pop out for me that, in this scenario, are directly connected to theology. First there is that bizarre desire to be seen, and to be seen as somehow out of the ordinary, or important. Jesus criticises the religious leaders of his day for wearing tassels, expecting to be greeted in the market place, invited to dinners, and offered the place of honour. It would seem that this particular defect has not yet been winnowed from our indie community at least. Second, there is deception . . . . no deception is not really the right word . . . there is a sense of not being wholly “real” or “honest” – something that from the reference point of the teaching of Christ is . . . well . . . . . just a bit dodgey, no?

Philaret lived during the second half of the 8th century. HE WAS A LAYMAN! (huray!). . . .

He was well established, and lived comfortably with his family. Throughout he earned a reputation for his generosity – especially to those in need. Due to theft, he lost most of his wealth. Philaret continued to give generously to those who needed his help, even in the face of criticism from his nervous family.

All was not lost however, and Philaret regained his fortune many times over in a relatively short period of time.

He foresaw the day of his death, and reposed in Constantinople in AD 789.

There are any number of Gospel references that come to mind when thinking about Philaret’s story. But what strikes me is the placement of the feast within the calendar. In five days time we celebrate Nikolashja which commemorates among other things, the generosity of the saint. We are approaching the feast of the Nativity where we commemorate the philanthropy (in the truest sense of the word) and generosity of the Logos: “If the Logos had not dwelt in the womb, [our] flesh would not have taken its place upon the holy throne. If it is an insult to God to enter the womb, which he formed, then it is also an insult to God to minister to humanity. If it was an insult to God to minister to humanity, being rich, he would not have made himself a beggar for us.”

Generostiy is not “just” about giving material relief to someone in need. It is actually more complicated than that. Generosity is about time, talent, and presence. If I am generous with my time with others – it relives their stress, anxiety, loneliness. If I’m generous with my talent for the sake of others – passing the knowledge and skills on to another, for example, it can contribute to their independence, self sufficiency, and personal satisfaction.