ЧУДА

Criticism among skeptics dates at least to the days of Adamantios Korais. In his treatise "On the Holy Light of Jerusalem", Korais strongly condemned what he considered to be religious fraud . He referred to the event as "machinations of fraudulent priests" and to the "unholy" light of Jerusalem as "a profiteers' miracle".

It continues to be the subject of contemporary criticism. In 2005 in a live demonstration on Greek television, Michael Kalopoulos, an author critical of Christianity, dipped three candles in white phosphorus. The candles spontaneously ignited after approximately 20 minutes due to the self-ignition properties of white phosphorus when in contact with air.

According Kalopoulos' website, "If phosphorus is dissolved in an appropriate organic solvent, self-ignition is delayed until the solvent has almost completely evaporated. Repeated experiments showed that the ignition can be delayed for half an hour or more, depending on the density of the solution and the solvent employed."

Kalopoulos also points out that knowledge of chemical reactions of this nature was well known in ancient times, quoting Strabo, who states "In Babylon there are two kinds of naphtha springs, a white and a black. The white naphtha is the one that ignites with fire." (Strabon Geographica 16.1.15.1-24) He further states that phosphorus was used by Chaldean magicians in the early fifth century BC, and by the ancient Greeks, in a way similar to its supposed use today by the Eastern Orthodox Patriarch of Jerusalem.

However, no evidence has so far emerged that the Patriarchate or worshipers at the event use phosphorus-dipped candles, and to what purpose this technique would be put is not altogether clear.

Russian skeptic Igor Dobrokhotov bathing with the normal fire without harm.[1]

Skeptic Igor Dobrokhotov from Russia has analyzed the evidence for an alleged miracle at length at his website, including the ancient sources and contemporary photos and videos.[3] He has also reproduced fire-bathing[4] and has uncovered contradictions in the story of the "column split by lightning" [5].

Dobrokhotov and other critics, including Russian Orthodox researcher Nikolay Uspensky[6], Dr. Aleksandr Musin of Sorbonne[7], and some Old Believers [8] quote excerpts from the diaries of Bishop Porphyrius (Uspensky) (1804-1885) [9] which indicate that the clergy in Jerusalem knew that the Holy Fire was fraudulent.

Porphyrius was a Russian Orthodox archimandrite and scientist who was sent on the official Church-related research mission to Jerusalem and other places (Egypt, Mount Athos)[10]. While in Jerusalem, he founded the Russian Mission there. [11] Later, after his return to the Russian Empire, he was made a bishop in the diocese of Kiev[12].

Porphyrius recorded his impressions in his diaries, which were published as Kniga bytija moego (The book of my being) in 8 volumes from 1894 to 1901 [13]. In the first volume Porphyrius writes, "A hierodeacon who penetrated into the shrine of the Tomb at the time when, as everyone believes, the holy fire descends, saw with horror that the fire is ignited from a mere icon-lamp which never goes out, and thus the holy fire isn't a miracle. He himself told me about this today" (Kniga bytija moego, vol. 1 (years 1841-1844), p. 671[14]). It is not stated how this perpetual flame is supposed to be kept alight.

Porphyrius later relates a story told to him by a metropolitan in Jerusalem. According to this, when Ibrahim Pasha was there he wanted to verify the authenticity of the miracle, so he told the Patriarch's deputies to allow him inside the shrine during the rites. If the miracle was authentic he would donate a large sum of money, but if it was a fraud he would confiscate all the money given by pilgrims and expose the fraud in all the European newspapers.

Deputies Metropolitan Misaеl of Petra, Metropolitan Daniel of Nazareth, and Bishop Dionysius of Philadelphia met to discuss the offer. Misael then admitted that he ignites the fire from an icon-lamp which is hidden behind the marble icon of Christ's Resurrection behind the burial couch. Thus they decided to beg Ibrahim not to interfere in religious business and not to expose the secrets of Christian rites, because the Russian Emperor Nicholas would be very unhappy if that were to happen. Ibrahim Pasha therefore decided not to press the matter. But from that time the clergy of the Tomb ceased to believe in the miraculous descent of the Holy Fire.

Porphyrius continues, "...the metropolitan added that only from God himself they await the cessation of (our) pious lie. As he is able, he will calm the people who now believe in the fiery miracle of the Great Sabbath. But we cannot even start this revolution in thought. We'd be torn apart near the very shrine of the Holy Tomb.

"We have informed the patriarch Athanasius, who then lived in Constantinople, about the blackmail of Ibrahim Pasha, but in our letter to him we wrote 'sacred fire' instead of 'holy light'. Surprised by this change the blessed elder asked us: 'Why are you calling the Holy Fire differently?' We told him the truth, but added that the fire, ignited on the Lord's Tomb from the concealed icon-lamp, is, after all, a sacred fire, since it comes from a sacred place." (Kniga bytija moego, vol. 3, pp. 299-301 [15][16][17])