Located in the town of Demre (ancient Myra) on Turkey’s Mediterranean coast, the Church of St. Nicholas is nothing less than the real-world origin of the legend of Santa Claus. Here lies the tomb of a 4th-century bishop whose life and generosity inspired centuries of devotion. Through the ages this modest basilica was renowned as a pilgrimage destination, then forgotten under layers of river silt, and only in modern times revived by archaeologists and devoted Russians. Today it stands as a museum that simultaneously evokes Byzantine splendor, the piety of early Christians, and a touch of Christmas magic. In these pages we journey (in the literal sense of visiting) through time and space to explore Saint Nicholas of Myra himself, the church’s rich history and architecture, the controversy of his missing relics, and everything a visitor needs to know. This is the most thorough guide ever assembled on St. Nicholas Church – its story, artistry, and living legacy – so you can truly appreciate why this humble Turkish ruin is cherished around the world.

Who Was Saint Nicholas of Myra? The Man Behind the Legend

Saint Nicholas of Myra was a real person – a 4th-century Christian bishop – whose life gave rise to some of the world’s most beloved legends. Tradition holds that Nicholas was born around AD 270 in the Lycian port city of Patara, in what is today southern Turkey. He came from a devout and wealthy family; as a young man Nicholas allegedly journeyed to Palestine and Egypt for religious training, and returned to Lycia a bishop in Myra (modern Demre). Persecuted during Emperor Diocletian’s reign for his faith, Nicholas was imprisoned and tortured, but ultimately freed when Constantine legalized Christianity. According to church history he may have attended the First Council of Nicaea in 325 AD – there is even a famous (though legendary) story that Nicholas angrily struck the heretic Arius during the debates over Christ’s divinity. Whatever the precise truth, Nicholas became known as a tireless defender of the early Church.

What truly made Nicholas famous, however, were his acts of kindness and miracle-working. Stories circulated that he secretly used his inheritance to help the poor and downtrodden. The most famous tale tells of a virtuous merchant with three impoverished daughters facing destitution and slavery. In the middle of the night Nicholas is said to have secretly tossed three purses of gold coins through their window, providing enough dowry for each girl to marry honorably. This act of anonymous gift-giving – and others like it – earned him a reputation for incredible generosity. He was also credited with miracles: rescuing three boys from drowning, saving Myra from famine through prayer, and calming storms at sea for shipwrecked sailors. Over time Nicholas became regarded as a patron saint of sailors, merchants, children, and many others. In art and popular devotion he is often depicted with children or providing dowries, a nod to those enduring legends.

Nicholas died on December 6, 343 AD, in Myra. By tradition, he was buried in his own church there, and reports soon arose that a sweet-smelling “manna” or oil would ooze from his tomb – considered a holy substance with miraculous healing properties. As his fame grew, his feast day (December 6) became widely celebrated. Centuries later, when Dutch settlers brought the tradition of Saint Nicholas to North America, the name “Sinterklaas” eventually morphed into “Santa Claus,” giving birth to our modern Christmas figure. But in Demre one can still touch the very spot where this real bishop lived, preached and was laid to rest – far removed from the snowy folklore of the North Pole.

A Journey Through Time: The Tumultuous History of the St. Nicholas Church

The church in Demre has a turbulent past, mirroring the rise and fall of empires. It stands atop layers of history in the ancient Lycian city of Myra, which thrived in classical and Roman times and was the metropolis of Lycia by the 2nd century AD. During the Byzantine period, Myra was a regional hub of administration and religion, chiefly known for its great bishop, Nicholas of Myra. The church’s story can be told in phases:

• The First Basilica (4th–6th Century): After Nicholas’s death, his tomb in Myra became a major shrine. Archaeological evidence and tradition indicate that a modest church or shrine was erected there by the 5th or early 6th century. This early basilica would have been a simple timber-roofed hall covering the grave of the saint, attracting pilgrims throughout the Eastern Empire. By the time Emperor Justinian I came to power (527–565 AD), St. Nicholas’s cult was renowned. Justinian sponsored a grand reconstruction, building the church of limestone and marble known today. The result was a new three-aisled basilica (a central nave flanked by two side aisles) with a semi-circular apse at the east, coated inside with marble and mosaics – a classic Byzantine design. (A tower on the western facade was added much later.) Justinian’s church was noted for its rich decoration: fine floor mosaics of cut marble (opus sectile) and vivid wall frescoes depicting the life of Nicholas and biblical scenes. In short, it was built as a magnificent monument to Myra’s beloved bishop.
• Invasion and Decline (7th–9th Century): The centuries after Justinian saw Myra beset by natural and human disasters. Earthquakes, rising river silt, and repeated Arab raids on the Lycian coast gradually weakened the city. By the 7th century Myra’s importance waned: the Demre River began flooding, depositing mud inside the church, and smaller neighboring ports took over trade. For safety, local Christians may have moved the relics away (see below). In any case, the church fell into neglect. Though still standing, by the late Middle Ages St. Nicholas Church was partially ruined and even hidden under layers of sediment carried down by the Demre stream. Myra itself shrank to a village.
• The Theft of the Relics (1087): A pivotal event occurred in 1087. Southern Italian (Bari) merchants – after hearing of Nicholas’s fame and seeking to make a new pilgrimage site – sailed to Myra. They entered the desecrated shrine and stole the bones of St. Nicholas, carrying them back to Bari, where a new Basilica di San Nicola was built to house them. This brazen removal of relics (common in medieval times) left only empty niches in Demre. Local accounts say Italian sailors plundered the marble sarcophagus and filled it with stones to fool any followers. The loss of the relics ironically spread Nicholas’s fame in Europe: Bari became a world-famous pilgrimage center for hundreds of years. Meanwhile, the basilica in Myra was left with a “desecrated” tomb – the empty carved sarcophagus is still on display in the church today. (Some minor bone fragments are believed to have been taken to Venice, but the vast majority is in Bari.) Nicholas’s cult continued but was now centered in Italy.
• Final Blow and Centuries of Silence: In the late medieval period, without relics and caught between empires, Myra’s church suffered its last damage. Crusaders passing through may have further harmed the structure. Over time the site was gradually buried: the Demre River’s flooding covered the basilica in meters of mud and river silt. By Ottoman times the church stood sunken in ground level; local villagers built new houses atop the ruins. A traveler in the 17th century described ruins in the area, but the chapel of St. Nicholas was essentially forgotten as a ruin in a field.
• Rediscovery and Russian Patronage (19th Century): The final chapter began in the 1800s. The rediscovery of St. Nicholas’s church was driven by Russian interest. In 1862–63 Russian Tsar Alexander II (or his predecessor Nicholas I) financed excavations at the site of “Russia’s patron saint.” The ruin was carefully cleared of mud, and initial restoration work began. (By this time Demre’s Greek Orthodox community held annual liturgies at the ruin with permission, and Russia viewed Nicholas as its own saintly protector.) The Tsar had a majestic bronze statue of St. Nicholas erected in the courtyard, and the ruined nave and aisles were consolidated (though the mosaic floor remained buried at that time). Archaeologists sporadically cleared parts of the church through the early 20th century, but the site remained a semi-ruin. It was not until the 1980s that systematic excavations began, led by Turkish archaeologist Yıldız Ötüken of Hacettepe University. These digs have revealed much of the monastery annexes, chapels, and recovered the fallen sarcophagus of St. Nicholas. Today the church stands restored as a museum (locally called the “Santa Claus Museum”) but still conveys the quiet glory of its long history.

An Architectural Tour of the St. Nicholas Basilica

Walking into St. Nicholas Church today feels like stepping back into a 6th-century cathedral. Despite centuries underground, enough survives to appreciate the thoughtful design and artistry.

The interior of St. Nicholas Church in Demre, viewed from the southwest. The building is a broad three-aisled basilica: a wide central nave flanked by two narrower aisles, and a rounded apse (curved wall) on the east end. Columns (added in restoration) and arches delineate the space, while the rear wall once held a domed sanctuary. This form – built atop Nicholas’s tomb in AD 520 – was typical of Justinian-era churches.

The basic layout is a three-aisled basilica, a common plan in the late Roman/Byzantine world. Pilgrims entered from the west into a high rectangular hall about 20 meters wide. Three parallel aisles ran eastward, separated by rows of columns. These columns (now marble Corinthian remnants) originally supported a wooden or coffered roof. At the far eastern end, the church terminated in a semi-circular apse – the site of the altar. In front of the apse was likely a dome or semi-dome. (Dome fragments and apse mosaics suggest there was a cupola illuminating the altar.) To the north side stood an annex or chapel – archaeologists have found remains of two eastern chapels adjoining the main space, one of which contained exquisite frescoes of Nicholas’s life. The stone walls were massive local limestone, with marble veneers on pillars and archways. For balance, Justinian’s architects largely reused materials from earlier Greek and Roman buildings: for example, the tomb sarcophagus itself is ancient Greek marble repurposed.

More striking than the structural form is the floor of the church. The entire nave is paved with an opus sectile mosaic – a type of inlaid marble design (rather than small tesserae). Polished slabs of different colored marble were cut into geometric patterns – interlocking circles, stars and floral motifs in shades of white, red, green and black. The effect is like an ornate tile carpet covering the floor. About half of this mosaic survives under glass panels; the rest was reburied during excavation to preserve it. Opus sectile flooring was a high art technique popular in the late Empire, and this example is remarkably well-preserved. (No figurative pictures are in the floor – it is purely decorative geometry, meant as a worthy “flooring for a saint.”)

A preserved portion of the church’s opus sectile marble floor, visible in the nave. The mosaic uses large cut pieces of colored marble in circular and petal motifs. Such elegant Byzantine pavements are rare; this one dates to the early 6th century.

The walls and apses of the church were once covered with fresco paintings. Though faded by time and excavations, fragments remain on the northern annex and the apse vault. The most significant group – unique in Turkey – depicts scenes from the Life of Saint Nicholas. You can still make out the saint giving alms, healing the sick, and saving children. These would have served both as decoration and a didactic “icon storybook” for pilgrims to recall his miracles. More common biblical scenes adorned other walls: the Nativity, the Baptism, and Christ’s miracles. The color palette (red ochre, deep blue, gold) is typical of Middle Byzantine art. Unfortunately, time and moisture have obliterated much of the paint. Only faint outlines survive behind protective screens, but they give a haunting sense of the once-vivid church interior.

Apart from the frescoes and mosaics, the basilica’s decoration included many sculptural elements. Six Roman-era sarcophagi have been found in the church. These were reused as tombs for later bishops of Myra. The most notable is the original carved sarcophagus of Nicholas himself. It is a large late-Roman box of Parian marble, carved with Christian symbols (crosses and cherubs). Today it stands in the northeast corner, shattered and lidless. In Justinian’s time it was intact and set in a silver-reliquary so pilgrims could venerate Nicholas’s tomb. (When the Bari sailors stole the bones in 1087, they smashed the lid and filled the coffin with sand to fool any onlookers.) Alongside Nicholas’s tomb in the north, archaeologists found smaller sarcophagi of later metropolitans – simpler Roman designs cut from local marble. This clustering suggests the east end of the basilica was also the episcopal burial ground, as was typical for a cathedral basilica.

In sum, St. Nicholas Church was built to awe: grand in size and rich with art. Even in its partially-ruined state today, one can sense the sacred geometry and story-telling imagery that filled it when Eastern emperors still ruled these lands.

The Mystery of the Tomb: Where Is St. Nicholas Really Buried?

Perhaps the greatest intrigue about St. Nicholas Church is the question: Is the real Saint Nicholas still here? The answer involves medieval relic thefts and recent archaeology. The situation has three main threads:

• The Desecrated Sarcophagus (Official Tomb): In the apse chapel of the church one sees the largest ornate marble coffin – the original tomb of Nicholas. This is the sarcophagus that medieval Christians believed held his remains, and that later pilgrims came to venerate. In fact, it still exists in the north chapel, though vandalized. Ottoman-era damage and debris have broken it apart. Modern visitors can peer down into it, seeing that it is mostly empty (but once held sand to trick looters). This, not coincidentally, is what the church displays as Nicholas’s tomb. For centuries, the empty sarcophagus in Demre was officially the bishop’s grave.
• The Bari Connection (Italian Claim): In reality, the bulk of Nicholas’s bones was carried off to Bari in 1087. There in Puglia a great Basilica di San Nicola was built, and it houses the saint’s remains to this day. The relics include what was long thought to be a complete skeleton – skull, arm bones, etc. Scientific examinations have been done on these Bari bones. Notably, a 2017 CT scan led researchers to conclude that the bones came from one individual, a male about 60 years old, 5’3″ tall – broadly consistent with a 4th-century bishop’s profile. Curiously, a leg injury matching Nicholas’s known broken leg (from the Nicaea legend) was found, supporting authenticity. The Bari bones are therefore taken as genuine relics of Nicholas by most scholars. (They also exude the famous holy “manna” oil that pilgrims have collected there for centuries.) In short: the real bones of Nicholas are almost certainly in Bari, not Demre. Only tiny fragments (some rib and a tooth) were reportedly taken to Venice and elsewhere – none remained in Turkey after 1087.
• The Venice Connection: The Venetians got only a small part. In 1100 a group of Venetian sailors are said to have taken “two fingers and a tooth” from Nicholas’s tomb. These relics were brought back to Venice’s church of Santa Maria della Pietà, where they remain in a gold monstrance. The Venetian story is that their chaplain broke the top of the tomb and stole the fragments. Unlike Bari’s grand shipment, these Venetian relics got far less notice, but they added to the saint’s widespread cult.
• The 2017 Discovery (New Potential Tomb): In recent years, technology has suggested a wild possibility: the real remains might still lie in Demre after all. In 2017 Turkish archaeologists used ground-penetrating radar beneath the church floor. They found an undisturbed chamber about two meters below the mosaic – an intact pagan temple or crypt of the original 4th-century church. This cave-like burial chapel appears never to have been looted. The discovery led some officials to publicly claim they had “found St. Nicholas’s grave,” sparking headlines worldwide. Project leader Cemil Karabayram said they hoped to dig and perhaps retrieve untouched bones. However, even he and other experts caution that it is premature to declare any finds as Nicholas’s. The radar shows an empty tomb, but we do not yet know if any bones remain there. A full archaeological excavation under the Byzantine floor is now proposed. It may turn out that the Bari sailors took bones from the wrong coffin – perhaps desecrating a different priest’s tomb – leaving Nicholas’s true remains sealed below the later church. Only careful excavation will tell.

For now, visitors should understand: the stone sarcophagus in the church is the historical tomb, but it is empty. The actual bones were mostly removed long ago. Whether any trace of Nicholas still lies beneath the church floor is an open question. Archeologists pursue it with excitement, but in absence of proof the Demre sarcophagus remains the “official” tomb on site.

Practical Guide: Planning Your Visit to St. Nicholas Church (2025 Update)

Location & Access: St. Nicholas Church sits in Demre (formerly Kale), a small town on Turkey’s Antalya coast. It is about 150 km southwest of Antalya city. By car the drive from Antalya takes roughly 2–3 hours via the coastal highway and then inland. From the west, Demre is 46 km east of Kaş and 70 km west of Kalkan, so it’s a short drive from those resort towns (about 45 minutes from Kaş). From Fethiye it is farther – ~140 km (roughly 2¼ hours) along the coastal road.

• By Car: If you rent a car, Demre is straightforward to reach. From Antalya take the D400 coastal road past Kemer and Finike. Turn inland toward Demre/Kale when you see signs. The church is on the western edge of town; there is a small parking lot next to it. (Private vehicles may be directed to park and walk a short distance on footpaths to enter.) If coming from Kaş or Kalkan, follow the main road that goes through town and look for the church sign. Outside the site you will see a large statue of Santa Claus – a giveaway that you’re in the right place!
• By Bus: Regular otobüs (long-distance buses) and minivans serve Demre from Antalya, Kaş, and Fethiye. For example, Bati Antalya Tur runs a daily Antalya–Demre bus (via Kaş) in about 2½ hours. From Kaş, local buses (dolmuş) depart hourly and cover the 45 km route in about 50 minutes. Buses from Fethiye require a transfer in Kaş or Dalyan (no direct line). Once in Demre, the Church of St. Nicholas is on the main street; any local taxi can drop you at the entrance. (Demre’s bus station is only about 300 m from the site.)
• By Organized Tour: Many visitors reach the church via day tours from Antalya or the coast. A typical itinerary is “Kekova Sunken City + Demre/Myra tour,” which includes a short boat trip and then Demre. Tours can be convenient since they handle transport and scheduling, though you lose some flexibility. If you go independent, you’ll save money and can linger as long as you like. (Beware: some tours rush Demre as a quick photo stop; plan for at least 2–3 hours here to explore fully.)

Opening Hours & Tickets (2025): The site is officially a museum. The St. Nicholas Church (often called the “Santa Claus Museum”) is open daily year-round. Hours vary by season:

• Summer (Apr 1–Oct 31): 08:30–19:00 (last entry ~18:30).
• Winter (Nov 1–Mar 31): 08:30–17:30 (last entry ~17:00).

Entrance is 750 Turkish Lira (TL) in 2025 (roughly €15 or $16 at mid-2025 rates). Children under a certain age may enter free; students and seniors often get a discount. Note: the museum is included on the MuseumPass Türkiye (a national museum pass), so holders of that card get free admission. Keep in mind that hours may change on public holidays; always check locally. There is a small ticket booth at the site entrance (closed lunch hour midday).

Inside the Church: Upon entering, you walk down steps into the basilica’s level nave. Paths guide you around the building. The site is partly under open sky; the main structure has a permanent roof now. An audio guide is sometimes available (for a small fee) in English and Turkish, which can help explain the murals and layout. The highlights:

• The nave and sanctuary: Walk toward the east end. Notice the three aisles and the curved apse. On the floor beneath glass you’ll see fragments of the old mosaic (some panels are covered to protect them). Ahead on the left (north side) is the tomb sarcophagus of St. Nicholas (broken but labelled). Metal grilles allow a view of its empty interior.
• The chapel annex: On the northeast side is a small chapel with some of the best surviving wall paintings. An inscription tells the story of a local bishop. This room also houses other bishops’ sarcophagi.
• The frescoes: Throughout the church walls and arches you will see badly faded images – for example, Christ’s face in the apse and Nicholas giving alms on the wall. Take time to identify these; interpretation signs (and/or the guidebook) help. The colors are muted, but the scenes are still discernible.
• The courtyard statue: In the courtyard before the church sits a large Santa Claus statue. This modern statue (installed in 2005) was intended to celebrate the church’s Santa connection and attract visitors. It stands outside on public ground, visible from the parking area. (Inside the museum they play this down and focus on Nicholas’s history.)

Photography is allowed in most areas – but no flash, as the frescoes are delicate. Drones or tripods are not permitted. Guided groups usually allow a 1–2 hour visit; solo travelers might spend 2–3 hours. Benches and some shade can be found in the side courtyards. There is a small gift shop for postcards and icons.

Accessibility: The ground is partly uneven stone and gravel. The main church floor is accessible by ramps on each side of the entrance steps. The church authorities have made an effort to allow wheelchair entry (the site brochure mentions lifts and ramps). However, some of the annex areas might be tight. If mobility is an issue, note that the sarcophagus is visible from ground level and many paintings can be admired without much climbing.

Best Time to Visit: Spring (April–June) and autumn (September–October) are ideal to avoid searing heat. Midday in summer can be very hot (the church interior has little shade), so visiting early morning or late afternoon is wiser. The late afternoon light also brings out warm colors on the stones. Weekdays are quieter; weekends (especially Turkish holidays) see more family visitors. The site closes relatively early, so plan accordingly.

Rules & Etiquette: St. Nicholas Church, while a museum, remains a shrine. Visitors are expected to dress respectfully: shoulders and knees covered (no beachwear). This means avoiding shorts or sleeveless shirts. The atmosphere is subdued – people may kneel to pray before icons. Keep voices low. You may light candles in the nave near the rear entrance (small votives are sold on site). There is no separate “tomb chamber” to enter – the sarcophagus is behind a grille. Do not attempt to descend into any holes or crypts; much of the interior space is fragile. Guided tours often stress that the church is part of the Turkish national heritage, so treat the ruins gently.

In short, come prepared as you would to an ancient religious site: modest dress, sensible shoes (for walking on stone and dirt), and a respectful mindset. Visitors often say the quiet reverence – seeing travelers of different faiths light candles and pray – adds to the power of the experience.

Beyond the Church: Exploring Ancient Myra and Modern Demre

The Church of St. Nicholas is the crown jewel of Demre, but the town and its environs offer much more to see for those with time.

• The Lycian Rock Tombs of Myra: Just north of the church lie the cliffside necropolis of ancient Myra. Dozens of tombs are carved into the limestone cliffs overlooking a river gorge. Most are tomb-chambers shaped like classical temples: a small façade with columns and a stepped roof, fronting a burial chamber. The most striking is the Barbarian’s Tomb – a house-shaped façade elaborately carved with reliefs. These necropolis tombs date mainly to the 4th–3rd centuries BC, from the time of the Lycian League. Local aristocrats claimed their afterlife seats were right beside the theatre. Walking among the tombs (there is a moderate uphill path) is unforgettable. Just imagine ancient Myriandans holding funeral feasts here under the Lycian sun. Modern Christian Demre has fenced off parts, but the main tomb row on each side of the gorge is accessible. (Entrance to the Antiquities Site including the church also covers the tombs.)
• The Roman Theatre of Myra: Below the town is a large Greco-Roman amphitheater, beautifully preserved. Built in two phases (1st and 2nd centuries AD), it originally seated some 10,000 spectators. Today visitors can climb the stone steps to the top seats. The stage building still stands to mid-height, allowing you to envision actors performing comedies or the martyrdom plays. Early Christianity once converted this theater for ritual laments, and relics of a small Byzantine chapel were found inside. Now it is a scenic spot: olive groves and the Akdamar mountains frame the view. (St. Paul and his companions are said to have stopped here on their journeys through Asia Minor, giving the place New Testament significance.)
• Andriake (Port of Myra) & Lycian Civilizations Museum: A few kilometers west of Demre on the coast is ancient Andriake, the port town of Myra. Its main attraction is a huge stone horrea (grain silo) from Roman times, which is now the Lycian Civilizations Museum. This museum (housed in the warehouse itself) provides context for what you see in Myra: it displays Lycian tomb carvings, coins, sarcophagi and inscriptions found in the region. The exhibits on Lycian society, language and art are world-class (and bilingual). By visiting Andriake you understand why Myra and Demre were key stops in antiquity. The port area itself has ruins of baths and an agora by the sea. Many visitors combine St. Nicholas Church with Andriake in one day. (From Demre town center, Andriake is about a 15-minute drive.)
• Modern Demre Town: Don’t dismiss the present-day town. Demre is a friendly agricultural town surrounded by vast greenhouses. Indeed, the region is famous for its tomatoes – you may see glasshouses full of produce along the roads. The town itself offers basic amenities: small cafés, produce markets, and a few hotels. Turkish Lira is standard currency. The local cuisine features fresh Mediterranean ingredients – try gözleme (stuffed flatbread) with local herbs and cheese, or seafood by the small harbor in Çayağzı (a few km west). There is a pleasant riverside park as well.
• Kekova’s Sunken City (Day Trip): If you have extra time, consider a boat trip from nearby Üçağız to Kekova Island. This hidden gem is a half-submerged Lycian town, listed on UNESCO’s World Heritage list. (It’s a 30-minute drive to the harbor.) Tour boats cruise by the partially drowned walls and church ruins that lie just below the turquoise waterline. It makes a wonderful contrast to Myra’s excavated stones: here sea waves lap the ruins. Many tour operators offer Kekova + Demre/Myra combo cruises, making it easy to include in your Demre visit.

Together, these sights transform Demre into a full cultural itinerary. Myra was one of the six Lycian League capitals, and it shows: tombs, theaters, a museum – all on a par with better-known Turkish antiquities. By seeing beyond St. Nicholas Church, travelers gain a richer sense of the ancient world that gave birth to the legend of Santa Claus.

St. Nicholas Today: A Site of Pilgrimage, Science, and Tourism

In the 21st century, St. Nicholas Church wears many hats. It is at once a pilgrimage shrine, an archaeological site, and a tourist attraction – sometimes leading to conflicts of interest.

• Annual Pilgrimages: Every December 6, Orthodox Christians mark the Feast of St. Nicholas. For decades (with some interruptions) an annual liturgy has been held at the Demre church by hierarchs of the Ecumenical Patriarchate of Constantinople. From 1994 to 2002 the Patriarch himself celebrated the Divine Liturgy here on Nicholas’s day. After a brief ban by Turkish authorities, the custom resumed in 2007 and continues now as a special event. In 2017, for example, Metropolitan Chrysostomos of Myra (with priests from Armenia, Russia and Ukraine) celebrated at the basilica, which was filled by hundreds of faithful. These services are the sole religious gatherings officially allowed in the church. The focus is less on bones (the priest noted “remains or not, he lived here”) and more on honoring Nicholas’s memory as a saint and local bishop. For Orthodox pilgrims from Turkey and abroad, attending this liturgy or visiting the church for a blessing is a moving experience.
• Museum & UNESCO Status: Today the basilica is managed as a state-run museum (sometimes colloquially dubbed the Santa Claus Museum). It appears on Turkey’s UNESCO tentative list for World Heritage status, and Turkish archaeologists continue conservation work on the site. The museum displays inform visitors about Nicholas’s life and the church’s history, and sells icons of St. Nicholas alongside holiday souvenirs. In 2025, Turkish authorities even added “St. Nicholas” as part of the official museum name on signage. However, UNESCO has not inscribed it as a World Heritage Site yet – it remains on the national Tentative List submitted in 2000.
• Branding and Controversy: The western image of Santa Claus has not escaped the church’s carefuleye. Outside the museum is a large, cheerful Santa statue – a gift from local tourism promoters in 2006. The town of Demre has embraced “Noel Baba” (Turkish for Father Christmas) in some ways: Santa-themed decorations can be seen in shops, and one official seal depicts a cartoon Santa. This commercialization has irked some Orthodox visitors. In 2005 the Russian tourist industry was outraged when Demre replaced a donated bronze statue of the saint (with a bishop’s mitre) by a plaster Santa figure in the town center. (Russia’s own Orthodox Church has a special devotion to St. Nicholas, and Czar Alexander II had earlier paid to restore the Demre church.) Today the town keeps both symbols: the bronze saint statue stands near the church entrance, while the jolly Santa remains on a pedestal downtown. Officially, Turkish authorities try to balance Nicholas’s role as a saint with his role as a tourist draw. Guides remind visitors that “the church is first and foremost a sacred site,” even as gift shops outside sell red-and-white plush Santas.

In the end, this dual identity – holy shrine and Santa spectacle – may be fitting. It draws both pious pilgrims and casual travelers. Visitors often report a unique atmosphere in Demre: one moment witnessing churchmen leading prayer, the next browsing Christmas ornaments in the town bazaar. Through it all, the presence of St. Nicholas’s legacy remains the constant. Whether one comes for faith or for fun, the church offers a tangible connection to the man who inspired centuries of gift-giving tradition.

Frequently Asked Questions (FAQ) about St. Nicholas Church

Is St. Nicholas Church really where Santa is buried? No. The stone sarcophagus in the church is the historical tomb of Saint Nicholas, but it was emptied long ago. Nicholas’s bones were removed from Myra in 1087 by Italian sailors and taken to Bari, Italy. What remains in Demre is an empty tomb (with sand added by looters). Thus the church is the original burial site, but not the final resting place of his relics.

Can visitors go inside Nicholas’s tomb/chamber? No. The burial chamber is sealed under the church floor. Visitors can see the carved sarcophagus (tomb) behind a grate, but cannot descend below. In recent years archaeologists have explored the ground beneath the floor using radar, but it is not open to the public. All that one can “go inside” is the basilica itself – the sarcophagus is viewed only from above.

How much does it cost to enter St. Nicholas Church? As of 2025, the entrance fee is 750 Turkish Lira (approx. €15). This admission covers the entire Myra Archaeological Site, including the rock tombs and theatre. MuseumPass Türkiye holders enter free. (Students, teachers, and seniors may receive discounts with valid ID.) Check the ticket office for any family or group rates.

Is Demre worth visiting? Absolutely. Demre offers a rare mix of spiritual heritage and ancient ruins. The church itself is unique and evocative, and the nearby Lycian rock tombs and Roman theatre rank among Turkey’s finest. Many visitors use Demre as a base to explore the Kekova and Finike regions. Even if you aren’t religious, the setting – a quiet Anatolian town wrapped around sunken history – makes it a memorable stop.

What is the difference between St. Nicholas of Myra and Santa Claus? Saint Nicholas of Myra was a real 4th-century bishop known for generosity and caring for children and the poor. “Santa Claus” is a much later folkloric character whose origins partly trace back to St. Nicholas, blended with other traditions. The saint’s feast day (December 6) and legends of his secret gift-giving influenced the modern Santa story, but Nicholas himself had no red suit or North Pole – he was a revered Christian bishop in Anatolia.

Are the bones of St. Nicholas real? The bones in Bari are widely believed to be authentic relics of Nicholas – scientific tests support that they are from a single man of the right era. That is why so many pilgrims venerate them as genuine. The empty tomb in Demre contains no verified bones of the saint. As of today, the only “bones of Nicholas” remaining in Turkey would be tiny fragments (if any) that were overlooked by the Bari thieves. (Some theories suggest the Bari men took bones from the wrong coffin, but these are unproven.) In short, most of Nicholas’s remains are in Italy now.

What else is there to see in Demre besides the church? In town you will find the ancient Lycian rock tombs – cliffside graves carved like houses, just outside Myra’s old city walls. Also visit the Roman theater, still largely intact, a short walk away. The ruins of Myra extend around Demre: baths, baths and church remains. A few kilometers out of town is the Lycian Civilizations Museum at Andriake, where you can see artifacts from all over Lycia. And on the coast near Üçağız village, the sunken city of Kekova is accessible by boat. Finally, modern Demre has a quiet charm – local markets, olive groves and Mediterranean beaches nearby.

Conclusion: The Enduring Legacy of a Bishop in Anatolia

In this quiet corner of Turkey stands a monument to a singular legacy. The church built for Saint Nicholas in Myra is more than just the “Santa Claus church” – it is a palimpsest of history. It recalls a humble 4th-century bishop known for charity and zeal, a medieval world of relic-hunters and empires in conflict, and a modern global fascination. The ivy-covered walls and cracked mosaics of St. Nicholas Church speak across the centuries to millions who come seeking meaning: Christians on pilgrimage, historians chasing truth, and families curious about Santa’s origins alike. Whether one visits in reverence or in wonder, the site radiates a profound sense of connection. A man who once walked these floors as bishop has become a worldwide legend; yet here his ancient church endures, bridging East and West, myth and history. This guide has striven to unravel every stone of its story, from Nicholas’s life in Lycia to the very mosaic he might have trodden. In doing so, it hopes to light a small flame of understanding – much like the lamps that burn before his empty tomb – that will make any visit to Demre’s Church of St. Nicholas truly unforgettable.