At a time when the Middle East is in flames following the decisions of reckless leaders, and in Ukraine an unjust war continues with thousands of innocent victims—one that was completely unprovoked and initiated by Orthodox Russia—in our country a major issue has emerged in the public agenda: whether it will be possible this year for the Holy Light to arrive on time from Jerusalem.
Indeed, the Exarch of the Holy Sepulchre in Athens visited the Archbishop of Athens and discussed the whole matter, while it appears that the competent services of the Ministry of Foreign Affairs are also dealing intensively with the issue, despite the whirlwind of problems our country is facing, as a non-permanent member this year of the United Nations Security Council.
The truth is that in recent years a mistaken impression has been created that the transfer of the Holy Light from Jerusalem constitutes a necessary condition for the celebration of Easter. For this reason, it is appropriate to attempt to restore the truth.
The first step in this direction is to distinguish between two completely different matters. One is the ceremony of the Holy Light as part of the Resurrection service on the night of Holy Saturday, and the other is the lighting of the Holy Light at the Holy Sepulchre by the Orthodox Patriarch of Jerusalem at noon on Holy Saturday.
I. As is known, late on the night of Holy Saturday the Resurrection Service begins with the Vigil and the ceremony of the Holy Light. The officiant in each church lights a white candle from the “ever-burning lamp” that burns continuously on the Holy Altar—which symbolizes, among other things, the Tomb of Christ—and, coming out through the Royal Gate, chants: “Come receive the light from the unwaning light and glorify Christ who has risen from the dead.”
The Holy Light is passed from one faithful person to another within the church and in its courtyard, where usually on a platform the Resurrection is then celebrated, with the reading of the Gospel and the proclamation “Christ is Risen!” This is followed by the Divine Liturgy of John Chrysostom, which ends at dawn on Easter Sunday, unfortunately with the participation of very few faithful, as most consider that with the “Christ is Risen” the service has concluded.
II. A completely different issue is the lighting of the Holy Light at 12 noon every Holy Saturday, exclusively by the Greek Orthodox Patriarch of Jerusalem, who has held this privilege for centuries. It is preceded by a procession of the Patriarch and bishops around the Holy Edicule of the Holy Sepulchre. Then the Patriarch removes his episcopal vestments and, wearing only a white tunic, holding two bundles of 33 candles, enters the Holy Edicule. After prayer, he emerges with the bundles of candles lit, bearing the Holy Light, which he then distributes to the Armenian Patriarch, the Copts, the Syriac Jacobites, and all the faithful who fill the church.
A separate issue, often debated, is whether the lighting is due to a miracle or to a natural cause. Both views are supported; however, it is a fact that even bishops of the Patriarchate of Jerusalem (such as Cornelius of Petra and Theophanes of Gerasa) have maintained that the Holy Light is taken from the ever-burning lamp that burns over the Holy Sepulchre (see also Archpriest of the Ecumenical Patriarchate George Tsetsis, To Vima, 21.4.2006).
III. In modern times, the transport of the Holy Light from Jerusalem to Athens by air has been established. The practice began as a private initiative, probably of a business nature, in 1988. It was organized by a travel agent, but was strengthened and coordinated by the then Exarch of the Holy Sepulchre in Athens, the (then) Archbishop of Hierapolis Irenaios [Skopelitis], who later became Patriarch of Jerusalem, in a brief (2001–2005) and turbulent patriarchate that ended with his deposition.
During the first transport of the Holy Light, Irenaios himself traveled to Jerusalem on an aircraft of the then Olympic Airways and brought the Holy Light the same day to Athens, where it was taken to the Exarchate of the Patriarchate of Jerusalem in the Plaka area.
The success of the undertaking—which also meant significant financial benefit for the Exarchate—established its annual transport and upgraded it, as from 2002 it was undertaken by the Ministry of Foreign Affairs. Over time, it also acquired a political dimension, with the participation in the mission of the Deputy Minister of Foreign Affairs responsible for ecclesiastical matters and a representative of the Holy Synod of the Church of Greece, as well as with the attribution to the Holy Light, upon its arrival, of honors befitting a head of state.
Subsequently, its distribution by all available means to all churches in the country is also provided for; however, in most of them the Holy Light continues to be taken from the “ever-burning lamp” of the Holy Altar.
Therefore, the arrival or non-arrival of the Holy Light from Jerusalem does not in any way affect the Resurrection ceremony. If it ultimately takes place, in view also of the hardships humanity is going through, it would be desirable, as a sign of humility, that the granting of honors befitting a head of state—reminiscent of pagan customs—should finally cease.
Ioannis M. Konidaris is an emeritus professor of Ecclesiastical Law at the Law School of the University of Athens.
