skarlakidis.gr
FOREWORD
The book, Holy Fire, by Haris Skarlakidis is an academic work of notable erudition, as well as a superbly unique endeavor to bring together eighty-five historical accounts that cover a span of twelve centuries, all of which are connected to a critical event that concerns all of mankind: the Light which appears on the Eve of Pascha (Easter) at the Tomb of Christ.
The author presents the reader with a series of highly valuable historical accounts, which are barely known of, and in most cases completely unknown. His desire is to come face to face with the events, to compare the accounts, and to offer not just a superficial description but to give a mental image of that time period, the human dimension. The eighty-five writers that recount their experiences of the Holy Fire come from different cultures and religions, and this incredible combination paints a colorful and impressive picture, reinforcing the feeling of its authenticity and universality.
This amazing archeological journey into human history that the author offers us has the gift of narrating splendidly as well as combining important historical information. Reading the book, one realizes that the author has labored and researched for years in various libraries around the world with the intention of recomposing this lost “Chronography” of humanity. Particular value is attributed to the book’s manuscripts, which confirm the significance of the research.
Just as there are remarkable “encounters” that can change a person’s fate, there are also bright books that mark the spiritual journey of an entire generation. Such a book is the one in hand: a book of academic historical research, even though the author is not a historian. He is an architect, and his book is like a structure distinguished by genius, refinement and an enduring spirit, which is constantly in pursuit of evidence.
Normally, in order to cover all the research that this book contains, an entire well-organized academic institute would have to be involved. Considering this, it is obvious that Mr. Skarlakidis’ own aptitude is on par with such collective work. His research, particularly of this type, pushes the reader to various profound thoughts, for which he will express his gratitude and appreciation to the author.
Introduction
Notes:
1. The crucifixion of Jesus took place on a Friday, on the eve of the Jewish Passover, while the ruler of Judea was Pontius Pilate (AD 26–36). During this ten year period the eve of Passover coincided with a Friday only twice: on 7 April in the year AD 30 and 3 April in the year AD 33. Therefore there are only two possible dates for the day of the crucifixion. The Evangelist Luke mentions that the activity of John the Baptist began in the 15th year of the rule of Emperor Tiberius, namely during the period between 19 August 28 and 19 August 29. This means that the public activity of Jesus, which follows approximately one year later, begins in AD 29–30. And because the public activity of Jesus lasted approximately three years, the only possible date for his crucifixion is 3 April and for his resurrection, 5 April in the year 33. Many Byzantine writers—such as John Philoponus, George Cedrenus, George Syncellus, but other sources as well (The Acts of Pilate)—also state that the crucifixion of Jesus took place during the 19th year of the rule of Emperor Tiberius, namely in AD 33. The exact date of the crucifixion, 3 April AD 33 (Julian calendar), was first astronomically calculated in the year 1267 by the English philosopher Roger Bacon, in his work Opus majus, vol. 1, p. 209: “iii nonas Aprilis... anno xxxiii ab incarnatione.”
2. “But do not trust any and every spirit, my friends; test the spirits, to see whether they are from God, for among those who have gone out into the world there are many prophets falsely inspired” (First Letter of John 4:1–3, trans. Oxford 1961; here and elsewhere).
3. J.L. von Mosheim, De Lumine Sancti Sepulchri Commentatio, Helmstadt 1736.
4. G. Klameth, Das Karsamstagsfeuerwunder der heiligen Grabeskirche, Vienna 1913.
5. I.J. Krachkovsky, “Blagodatnyj ogon po rasskazy al-Biruni i drugich musul’manskich pisatelej
X–XIII vekov” [Holy Fire according to the narrative of al-Biruni and other Muslim writers
of the X–XIII c.], Christianskij Vostok 3 (1915), pp. 235–38.
6. K. Miliaras, Historical Study of the Holy Fire, Jerusalem 1934.
7. Μ. Canard, “La destruction de l'Église de la Résurrection par le Сalife Hakim et l’histoire de
la descente du Feu Sacré,” Byzantion 35 (1955), pp. 16–43.
8. O. Meinardus, “The Ceremony of the Holy Fire in the Middle Ages and To-day,” BSAC 16 (1961–62), pp. 242–53.
9. F.E. Peters, Jerusalem: the Holy City in the Eyes of Chroniclers, Visitors, Pilgrims, and Prophets, Princeton 1985.
10. Bishop Auxentios of Photiki, “The Paschal Fire in Jerusalem: A Study of the Rite of the Holy Fire in the Church of the Holy Sepulchre,” Berkeley, California 1999.
- Με αντικαταβολή
- Με κατάθεση σε τραπεζικό λογαριασμό
- Με Paypal
- Με Credit Cart or Paypal (δεν χρειάζεται να έχετε λογαριασμό στο Paypal)