Easter and Holy Week in Jerusalem 2025
An article titled “Easter and Holy Week in Jerusalem 2025” by Dr. Bernard Sabella, the former Director of the Department of Service to Palestinian Refugees (DSPR) at the Middle East Council of Churches.
Dr. Bernard Sabella
The former Director of the Department of Service to Palestinian Refugees (DSPR) at the Middle East Council of Churches.
(Special thanks to His Beatitude Patriarch Michel Sabbah, who read the original text and suggested edits)
Ancient Roots: The Council of Nicaea, 325 AD
The First Ecumenical Council was held in Nicaea in 325 AD. Among its most important decisions was the establishment of the Nicene Creed and the condemnation of the Arian heresy—Arius being a priest from Alexandria who questioned the divinity of Christ. Another significant decision of the Council was to unify the date of Easter. The Council determined that Easter would fall on the first Sunday after the first full moon following the spring equinox, which occurs after March 21. This means that Easter can be celebrated as early as March 22 or as late as April 25.
This year, 2025, marks the 1700th anniversary of the Council of Nicaea, and a "Unified Easter" will be celebrated in Jerusalem on April 20. The convergence of the Julian and Gregorian calendars this year is a “mathematical” coincidence. In fact, the rule is the same for all churches, as mentioned: Easter falls on the first Sunday after the spring full moon following March 21. What causes the current disagreement among churches is their adherence to different civil calendars. Western churches follow the Gregorian calendar (named after Pope Gregory XIII, who reformed the calendar in 1582), while Eastern churches continue to follow the Julian calendar (named after the pagan Emperor Julius Caesar, who implemented it in 46 BC). There is a 13-day difference between the two calendars. So when March 21 arrives in the Gregorian calendar, the Julian calendar must wait 13 more days for its own March 21. This discrepancy can result in a difference of a week or more, and up to a maximum of five weeks. Thus, the disagreement stems from the use of two different civil calendars, not from differing ecclesiastical calculations. Occasionally, March 21 and the spring full moon fall on the same day in both calendars, making Easter coincide in all churches—as is the case this year.
The 1700th Anniversary – A Call to Unify the Date
Given that this year marks the 1700th anniversary of the Council of Nicaea, which established the rule for calculating Easter that all churches still follow today, Pope Francis and Ecumenical Patriarch Bartholomew of Constantinople have both called for unifying the date of Easter. Their proposal is aimed at the Orthodox churches that follow the Julian calendar and the Catholic and Protestant churches that follow the Gregorian calendar. The idea is to fix Easter to a specific date—for example, the first Sunday of April, or another agreed-upon date. Such a new agreement would resolve the differences in Easter dates and align with the Council of Nicaea’s original call for a single, unified date observed by all churches.
In Jerusalem, 13 Churches Celebrate the Resurrection
Easter holds deep symbolic meaning in Jerusalem. The city, home to thirteen officially recognized churches, has until now celebrated Easter on two different dates according to the Julian and Gregorian calendars. Both dates fall in spring, when the city and its surroundings are adorned with bright wildflowers—like the red poppy and yellow narcissus—echoing Christ’s words in the Gospel of Matthew: “Consider the lilies of the field, how they grow: they neither toil nor spin.” (Matthew 6:28). The flowers of the countryside and the city serve as a vivid image of the Resurrection and of the new life that people today long for in the Holy City.
Folk Traditions
Easter in Jerusalem begins with a festive atmosphere even before the start of Lent in the Christian Quarter of the Old City. Children, dressed in carnival costumes, go door to door asking for sweets and delicious foods prepared by mothers, aunts, and grandmothers. Although this custom has mostly disappeared, some families still prepare these delightful pastries in anticipation of the feast.
During the Lenten season, many families abstain from eating meat on Wednesdays and Fridays. Believers also take on various forms of sacrifice that carry spiritual or social significance—such as refraining from sweets and candies of all kinds—as a way of sharing in the spirit of repentance during Lent and expressing the joy of Easter through giving to the poor and the needy.
Palm Sunday Procession
Holy Week begins with Palm Sunday, marked by processions that bring together families and Christians from all denominations. Children, dressed in their finest clothes, carry palm branches and flowers. Joyful processions are held in the courtyards of various churches across Jerusalem, with children and their families participating.
In the Latin Church of Beit Hanina, the parish I belong to, believers from various churches gather to celebrate this feast together. Fathers and mothers carry their little ones, all dressed in their best clothes, in harmony with the decorated palm branches fragrant with roses. The hymn "Hosanna in the highest, blessed is He who comes in the name of the Lord" echoes as they walk joyfully around the church courtyard.
Later in the afternoon, the traditional procession sets off from Bethphage, on the eastern slope of the Mount of Olives, heading toward the Church of St. Anne of the White Fathers just past Lion’s Gate. This celebration is presided over by the Latin Patriarch of Jerusalem—currently Cardinal Pierbattista Pizzaballa. He and his entourage are the last to arrive at the square of St. Anne’s Church, and as soon as he enters to give his blessing to the faithful and pilgrims, the crowds erupt in joyful shouts and wave the palm branches they carried throughout the procession, singing “Hosanna.”
The rustle of the palms today is like the rustle of the palms of yesterday—the crowds of today like the crowds of old in the time of Jesus, who carried palm branches and surrounded Christ during His triumphant entry into Jerusalem two thousand years ago, on the Sunday before His crucifixion at Golgotha.
It’s worth noting that the Palm Sunday procession was revived by Patriarch Luigi Barlassina with the help of devoted laypeople, including my late father Zachary and his close friend Anton Hallak, in 1934—a Holy Year proclaimed by Pope Pius XI. Patriarch Luigi Barlassina served as the Latin Patriarch of Jerusalem and the Holy Land from 1920 to 1947. He was known for his tireless efforts to revive the Church and restore its buildings, many of which were destroyed during World War I, including the Latin Seminary building in Beit Jala. He was also known for involving laypeople—those who were neither clergy nor religious—in the life and works of the Church.
This Year, Easter Is Celebrated on a Unified Date
This year, the celebration of the “Unified Easter” in Jerusalem will, as tradition dictates, follow the arrangements of the Status Quo. This system was established by the Ottoman Turks in the 19th century to guarantee the respect of the religious rights of the various Christian denominations in the shared holy places. The Status Quo includes precise and detailed instructions regarding the division of time and space between the churches when celebrating Easter and other religious events side by side at the same sacred site.
During the Unified Easter service, the Orthodox, Catholics, Armenians, Syriacs, Copts, and Ethiopians will all celebrate together in the Church of the Holy Sepulchre, according to the guidelines and regulations of the Status Quo that have been inherited since Ottoman times.
It is worth mentioning that in the 12th century, Salah al-Din al-Ayyubi (Saladin) entrusted the keys of the Church of the Holy Sepulchre to two prominent Muslim families of Jerusalem—the Joudeh al-Husseini and the Nusseibeh families. Mr. Adeeb Joudeh al-Husseini currently carries out the duty of opening the church in the morning and closing it at night, while the Nusseibeh family retains custody of the key.
The Ritual of Holy Thursday (Maundy Thursday)
Holy Thursday, known among Palestinian Christians as Thursday of the Washing, commemorates the humility of Christ when He washed the feet of His disciples. The true Lord does not shy away from washing the feet of His followers. "Let the greatest among you be your servant," said Christ.
In Jerusalem, the Greek Orthodox Patriarch presides over the foot-washing ceremony in the courtyard of the Church of the Holy Sepulchre, surrounded by monks and pilgrims. This ceremony is considered one of the most moving events of Holy Week, as hundreds of local Christians and pilgrims from various countries gather to witness the Patriarch wash the feet of the twelve individuals he has chosen, while prayers are chanted and Byzantine hymns echo in the air.
Catholics, Armenians, Syriacs, Copts, Protestants, and others commemorate the Last Supper of Christ and His twelve disciples in their respective churches spread across the Holy City. The ritual of foot washing is also performed, and the churches are filled with faithful and visitors who come to Jerusalem specifically for Holy Week.
Pilgrims from Around the World
The spirit of ecumenism is especially palpable during Holy Week in Jerusalem, where pilgrims from all over the world mingle with local residents, regardless of their church affiliation. In the good old days, hundreds of pilgrims came from Lebanon, Egypt, and Cyprus, as well as relatives from nearby cities like Amman, Damascus, and others in the region.
Many Christian families in Jerusalem had the custom of hosting Cypriot and Egyptian Coptic pilgrims in their homes, strengthening the unity among believers during this sacred season. In addition to the spiritual aspects of Easter, pilgrims from neighboring countries often brought with them drinks and products unique to their homelands, turning the Easter season into a time of gift exchange and the encouragement of local trade.
Before the Bolshevik Revolution in Russia in 1917, thousands of Russian pilgrims would travel on foot—journeys that took weeks or even months—to be blessed in the holy places and attend the glorious Easter Week celebrations.
It is also worth noting that Chaldean Iraqis from Alqosh and other Christian villages and towns near Mosul in northern Iraq also made pilgrimages on foot to Jerusalem and the holy sites in Palestine before modern transportation became available. Their faith was truly great—and still is. As a sign of their pilgrimage to Jerusalem, they would tattoo a small cross on their right hand, a tradition once common among Christian pilgrims from all over the Middle East.
Return to Popular Traditions
Throughout Holy Week, Jerusalemite and Palestinian families prepare ka’ak and maamoul—local pastries made of flour or semolina and filled with nuts or dates. The round shape of ka’ak filled with dates symbolizes eternity and the new life in the risen Christ. Similarly, maamoul filled with walnuts or pistachios is conical or pyramid-shaped, symbolizing generosity and blessing.
During Easter visits among family and friends, these pastries—sweetened with powdered sugar—are traditionally served with Arabic coffee. Children dye boiled eggs in bright colors, especially using natural dyes such as onion skins or herb mixtures, often with traditional designs and motifs.
In the good old days, young men from the Christian Quarter—both Muslims and Christians—would engage in egg-cracking competitions. Participants would stand face to face, each holding a boiled egg, and strike the tips of their eggs against one another. The person whose egg remained uncracked would be declared the winner.
Bakeries run by the families of Khadr and Kurd—well-known Muslim families in Jerusalem—would also join in the joy of the Easter celebrations. They would bake a special rectangular bread, decorated with a colored egg in the center, as a gesture of honor toward their Christian neighbors.
Starting on Holy Thursday, candle stalls begin to appear throughout the alleys and neighborhoods of the Christian Quarter near the Church of the Holy Sepulchre, in preparation for the Holy Fire ritual on Holy Saturday.
Good Friday
Good Friday is considered the saddest day on the Christian calendar. Everyone listens to the sorrowful hymns that recall the suffering of Christ on His way to Golgotha and the grief of His mother, the Virgin Mary. The famous Lebanese singer Fairuz is particularly known for her moving hymns and chants for Good Friday. Her lamentations echo through the homes and alleys of Jerusalem from the early dawn hours of this solemn day, giving the city's mourning a special Lebanese flavor.
In imitation of Christ’s path carrying His cross, the Franciscan Custos of the Holy Land—currently Father Francesco Patton—leads the Via Dolorosa procession. Behind him walk believers from all over the world and from various denominations, chanting hymns in multiple languages, including Arabic, Italian, Greek, German, and French.
The Latin Parish priest in Jerusalem—currently Father Amjad Sabbara, a respected native of the Christian Quarter—leads the Via Dolorosa procession for the Latin faithful and other Christians who arrive from Ramallah, Bethlehem, and surrounding towns and villages. Local worshippers take turns carrying the holy cross until it reaches the Church of the Holy Sepulchre.
A beautiful custom follows the procession: women and young girls of Jerusalem carry the cross through the city’s streets and alleys back to its resting place at the Franciscan Monastery of the Savior (Deir al-Mukhalles). One of the most poignant scenes in the Via Dolorosa is the sight of local women, as well as those who have come from neighboring countries—especially Jordan, Lebanon, Syria, and Egypt—kneeling or walking barefoot in the procession. Many do so as an act of devotion or in fulfillment of a vow, whether for healing of a loved one or in supplication for others in need.
The Greek Melkite Catholic Church near Jaffa Gate holds a deeply moving funeral service on Good Friday afternoon. An icon of the crucified Christ is displayed, surrounded by layers of vibrant flowers, while the Melkite choir chants traditional Arabic hymns that recount Christ’s crucifixion and the suffering He endured as a redemptive sacrifice for humanity, such as:
"We venerate Your Passion, O Christ, for by Your holy cross You have redeemed the world."
"O Life, how can You die? How can You dwell in a tomb? We glorify You, O Jesus the King, and honor Your Passion."
"O King of all, You who measured the earth, today You have lain in a narrow tomb and raised the dead from their graves."
"O Christ of Life, You were laid in the tomb, and by Your death You destroyed the power of death and gave life to the world."
"You who stretched Your hands upon the cross and crushed the pride of the enemy—we truly magnify You, O Creator of all."
These powerful hymns echo the sorrow and lamentation that faithful generations across Palestine, Lebanon, Jordan, Syria, and beyond have expressed for centuries over the crucifixion and death of Christ.
Good Friday Evening
On Good Friday evening, Palestinian Orthodox Christians hold a memorial procession in the courtyard of the Church of the Holy Sepulchre. Families and friends gather, joined by fellow Christians from other denominations, to honor the memory of the Lord’s crucifixion.
Participants in the funeral procession chant lamentations around the Church’s courtyard, including the well-known hymn:
Today He is hung upon the tree
He who hung the earth upon the waters
Today He is hung upon the tree
He who hung the earth upon the waters
You who in the beginning were the Word
Who created the heavens and the earth
Today He is hung upon the tree
He who hung the earth upon the waters
Holy Saturday and the Effusion of Light
The climax of Easter in Jerusalem arrives on Holy Saturday, when the Greek Orthodox Patriarch of Jerusalem—currently Patriarch Theophilos III—enters the tomb of the Holy Sepulchre to invoke the Holy Fire. In profound reverence and in accordance with an ancient tradition, the Patriarch recites a prayer, fervently invoking the descent of the Holy Fire:
“O Lord our God, You who have illuminated the world with the light of Your glorious Resurrection, grant us to receive Your Holy Light and bear witness to Your majesty before all nations. Just as You accepted our supplications in past years, accept our prayers today, and grant us the grace of Your uncreated light, the light of Your holy Resurrection.”
When the light descends, the Patriarch lights a candle from the Holy Fire and shares it with those inside the tomb. The sacred light is then passed through small openings in the tomb’s structure to the eagerly waiting crowds outside—many of whom have remained awake in prayer throughout the night. Upon receiving the light, the faithful cross their foreheads with it as a blessing. The flame spreads swiftly from candle to candle, filling the great rotunda of the Holy Sepulchre with radiant glow and thick incense-laced smoke from the burning wax.
Joyous worshippers then carry the Holy Fire through the narrow alleys of the Christian Quarter. Young Christian men ride on one another’s shoulders, chanting triumphantly. The procession, known as the Sabt al-Nour Zaffa, weaves its way through the Old City, accompanied by lively chants such as:
Dee-ya dee-ya dee-ya, Christian youth!
Dee-ya dee-ya dee-ya, for the Virgin Mary!
As we began, we prayed to the Virgin,
O Virgin, Mother of Light, in my hand are incense and flame,
Peace be upon you, O Virgin—from Christians and Muslims alike!
We called out from the streets and prayed to the Virgin,
Candles in our hands, the light in our hands,
We came from the Holy Sepulchre, with the light in our hands.
Christ is risen today—Truly He is risen!
This is the feast of our Lord, our Lord Jesus Christ!
This tradition is ours—and we shall not change it!
We prayed at Saint George and Al-Khader,
We Christians, with candles in our hands,
The light has shone and our feast is here,
Our feast with our Lord Jesus Christ—cursed is the one who does not shout for joy!
Amidst this ecstatic outpouring, Palestinian scout bands play joyful melodies on bagpipes—a musical legacy inherited from the Scottish regimental bands of the British Mandate era. Pilgrims then carry the Holy Fire to their countries and communities, symbolizing the Resurrection’s light reaching all corners of the earth. Patriarch Theophilos III has emphasized that the Holy Fire represents the enduring continuity of the Christian faith, uniting Christians of all traditions, even in the most difficult times.
A Call for Unity: Near and Yet Distant
Today, the call for a unified Easter celebration—one that reflects the decisions of the Council of Nicaea—is stronger than ever. Bishop William Shomali, the Latin Patriarchal Vicar in Jerusalem and a son of a respected family from Beit Sahour near Bethlehem, has expressed the Catholic Church’s desire to celebrate Easter on a fixed date alongside the Orthodox Church. His call echoes the longing of many Christians from various denominations who have long urged unity in commemorating the Resurrection of Christ. For Christians in the Holy Land, Pope Francis’s support for this initiative is a powerful endorsement of their aspirations and those of believers around the world
Despite ongoing discussions among church leaders, including plans to mark the 1700th anniversary of the Council of Nicaea—which originally established a common date for Easter—there are still no concrete steps to realize this long-held dream, according to Bishop Shomali.
Reality on the Ground: War, Suffering, and Resurrection Hope
The Church has always borne the pain of the people, especially under the difficult conditions that have persisted in the Holy Land for over a century. No words are more poignant than those of former Latin Patriarch Michel Sabbah, who wrote in an Easter message:
“We pray, and our prayer is for all the inhabitants of this Holy Land, that all may understand that sending others to death and killing is not the path to life, rights, or security. A Holy Land that, for decades, has become a natural environment of death—an enduring cross: blood, hatred, prisoners, the slain, demolished homes, occupation, and constant insecurity. It is a dead end for the people and for our political leaders who have become accustomed, as we have, to death as a natural state—something they believe must merely be managed, without ever seeking true life.
We still say: no one will find security in the insecurity of others. Therefore, new paths must be taken.”
To leaders he says: “You—military commanders, planners, makers of war, and ideologues—must reconsider your mission and the mission of this land,” urging them to reflect on the message of the Resurrection, a symbol of life victorious over death and destruction.
In Jerusalem and Gaza: One Greeting, One Faith
In Jerusalem, the Easter greeting “Christ is risen! Truly He is risen!” serves as a powerful symbol of Christian unity, echoing in various languages the shared faith in the risen Lord. Yet amid ongoing war and growing fragility, many Christians from Bethlehem, the West Bank, and Gaza are barred from participating in Jerusalem’s Easter celebrations. Israeli-imposed checkpoints and restrictive permit systems prevent numerous Christians from accessing the Holy City during Holy Week.
Moreover, the severe limitations on attendance at the Holy Fire ceremony in the Church of the Holy Sepulchre—imposed by Israeli authorities—are deeply felt by local Christians and pilgrims alike, who perceive them as an infringement upon their basic right to worship.
In Gaza Today, What Easter?
In Gaza, where destruction reigns, the small Christian community gathers at the Church of the Holy Family, led by Fr. Gabriel Romanelli, an Argentinian priest, to celebrate Easter. At the Orthodox Church of St. Porphyrius, Bishop Alexios—of the Brotherhood of the Holy Sepulchre—presides over the services. Despite numerous appeals, he refused to leave Gaza when the war broke out, saying repeatedly: “I prefer to stay with my people.”
Throughout the war, Pope Francis personally called Fr. Romanelli at night to check on his flock, especially the sick, elderly, and children. Even while hospitalized, the Pope reached out to ensure their safety. Together with Fr. Yousef Asaad from Egypt and a third priest, Fr. Romanelli has tirelessly supported the remaining Christian community in Gaza—now numbering between 500 and 700, down from about 3,000 two decades ago.
Despite devastation and hardship, these priests—and the Pope’s persistent concern—embody the spirit of Easter: a message of light, hope, and resurrection in the darkest of times. The Christian communities in Gaza and across the Holy Land, through their resilience and faith, incarnate the eternal promise of the Resurrection: that even amid war and despair, light shall prevail. This is the everlasting hope of Easter.
Christ is Risen! Truly He is Risen!