Document 11
OTHER CHURCHES OF JERUSALEM AT THE TIME
OF THE MADABA MAP
Map of Byzantine Jerusalem
The Churches of the Madaba Map
Material from http://www.christusrex.org/www1/ofm/mad/articles/TsafrirJerusalem.html
Hagia Sion or the Church of the Apostles
Material from http://www.christusrex.org/www1/ofm/san/TSsnmenu.html
and http://www.centuryone.org/aposjcsdev.html
Churches on the Mount of Olives:
The Imbomon
Material from http://www.seetheholyland.net/dome-of-the-ascension/
and https://en.wikipedia.org/wiki/Chapel_of_the_Ascension_(Jerusalem)
Eleona (The Church of the Pater Noster)
Material from https://en.wikipedia.org/wiki/Church_of_the_Pater_Noster
The Shrines of Gethsemane:
The Church of the Agony or the Church of All Nations
Material from https://en.wikipedia.org/wiki/Church_of_All_Nations
The Grotto of the Betrayal
Material from http://www.christusrex.org/www1/ofm/san/GET09cav.html
The Tomb of Mary
Material from https://en.wikipedia.org/wiki/Tomb_of_the_Virgin_Mary
The Church of St. Peter in Gallicantu
Material from https://en.wikipedia.org/wiki/Church_of_St._Peter_in_Gallicantu
and http://www.seetheholyland.net/church-of-st-peter-in-gallicantu/
The Basilica of St. Stephen
Material from https://www3.nd.edu/~stephens/description.html
The Church of St. Mary of the Probatica
Material from https://en.wikipedia.org/wiki/Pool_of_Bethesda
and http://www.newadvent.org/cathen/02536a.htm
The Church of the Nativity in Bethlehem
Material from https://en.wikipedia.org/wiki/Church_of_the_Nativity
The Tomb of Lazarus at Bethany
Material from https://en.wikipedia.org/wiki/Tomb_of_Lazarus_(al-Eizariya)
MAP OF BYZANTINE JERUSALEM
Map of Byzantine Jerusalem
The map of Roman Aelia (see figure) shows a reconstruction of the city plan at the
end of the third or the very early fourth century. The Roman city had reached its
maturity. The main streets, in particular the two cardines, divide the city, which is
already encircled by a wall. (29) The reconstructed plan of the camp of the Tenth
Legion on the southwestern hill shows how the location of the camp (if indeed the
hypothetical reconstruction is correct) influenced the development of the city. (30)
It should be mentioned that at that final stage of Roman rule, before the triumph
of Christianity, the camp was in large part empty and the Tenth Legion had moved
to the south. This explains why this area was available, more than other parts of
the city, for the accumulation of churches, monasteries and monastic hostels. (31)
The map also shows the suggested plan of the forum and its two main
monuments: the civic basilica, later to become
the basilical church of the Holy
2
Sepulcher, and the temple of Aphrodite, concealing Jesus' tomb underneath its
pavers. Other monuments were discovered by archaeologists or reconstructed
according to the sources, among them the rather obscure description of the
THE CHURCHES OF THE MADABA MAP
A. The northern gate (Porta Neapolitana; Porta sancti Stephani, today Damascus Gate; B. The Column
square; C. The main colonnaded street (cardo maximus), today aligned with Olive Press Street, continued
Key
by the Jewish Quarter Street and Habad Street; D. The secondary colonnaded street, today Valley Street;
E. The street
leading
to gate
the (Porta
eastern
gate, today
Street;
F. TheGate);
eastern
gate,
on the site of
A. The
northern
Neapolitana;
Porta Via
sanctiDolorosa
Stephani, today
Damascus
B. The
Column
today Lions
Gate;
G.
The
western
gate
(Porta
David)
inside
today’s
Jaffa
Gate;
H.
The
lateral
street
square; C. The main colonnaded street (cardo maximus), today aligned with Olive Press Street, continued
(decumanus),
today
in
line
with
David
Street
and
its
continuation
(not
shown
on
the
map)
Chain
Street; I.
by the Jewish Quarter Street and Habad Street; D. The secondary colonnaded street, today Valley Street;
The street leading
from
the to
decumanus
to Mount
(originally,
perhaps,
on the
line
E. The street
leading
the eastern gate,
today ViaZion
Dolorosa
Street; F. The
eastern gate,
on the
siteof
of the
todayvia praetoria
Lions’
Gate; G.camp;
The western
gate at
(Porta
today’s originally
Jaffa Gate;inH.the
Thewall
lateral
street before the
of the Roman
legionary
J. A gate
the David)
end ofinside
the cardo,
of Aelia
(decumanus),
today in line with
David Street
continuation
shown
on the
map)
Chain Street;
expansion of
the city southwards;
K. Section
of and
the its
wall
of Aelia,(not
east
of the
Nea
church;
L. Section of the
The street
leading
from
the the
decumanus
to Mount
perhaps,
on the
line of the
wall of Aelia,I. west
of the
Nea
with
two gates
of Zion
the (originally,
compound
of Zion
church.
a -via
q.praetoria
Towers in the wall
of
the
Roman
legionary
camp);
J.
A
gate
at
the
end
of
the
cardo,
originally
in
the
wall
of
Aelia
before
the secondary
of Jerusalem. 1. The column within the northern gate; 2. Arch leading from the square
to the
expansion of the city southwards; K. Section of the wall of Aelia, east of the Nea church; L. Section of the
cardo; 3. The facade and propylon of the church of the Holy Sepulcher; 4. The basilica of the Holy
wall of Aelia, west of the Nea with the two gates of the compound of Zion church. a - q. Towers in the wall
Sepulcher of
(the
martyrium);
5. The
inner
the from
Rotunda;
6. The
Jerusalem.
1. The column
within
thecourtyard,
northern gate;in2.front
Arch of
leading
the square
to therotunda
secondaryof the Holy
Sepulcher cardo;
(Anastasis);
7.
The
roof
of
the
baptistery
of
the
Holy
Sepulcher?);
9.
The
baptistery?
10-16.
3. The façade and propylaion of the church of the Holy Sepulcher; 4. The basilica of the Holy
Various buildings
north
of
the
Holy
Sepulcher
(patriarchate,
monasteries,
hostels?);
17.
The
“Tower
of
Sepulcher (the martyrium); 5. The inner courtyard, in front of the Rotunda; 6. The rotunda of the Holy
David”?; 18.
The headquarters
theroof
legionary
camp (principia)
? 19
- 21. Buildings
(monasteries?); in
Sepulcher
(Anastasis); 7. of
The
of the baptistery
of the Holy
Sepulcher);
9. The baptistery;
10-16.
Various
buildings Quarter;
north of the 22.
HolyThe
Sepulcher
monasteries,
hostels);attached
17. The “Tower
the area of
today’s
Armenian
Holy (patriarchate,
Zion Church;
23. Building
to Zion church
David”;
18. The
headquarters
of the legionary
camp
(principia)
19 or
- 21.
Buildings
the area of today’s
(today Tombof of
David?);
24.
Domed building
above
Siloam
Pool,
Church
of inSiloam?);
25. The church of
Armenian
22. The
Holy Zion
23. Building
to Zion church
of
Siloam or the
ChurchQuarter;
of Peter’s
Repent?
26.Church;
A pit where
Jesusattached
was arrested?
The (today
Pit of Tomb
Jeremiah?
27. The
David);
24.
Domed
building
above
Siloam
Pool,
or
Church
of
Siloam);
25.
The
church
of
Siloam,
or
the
Nea Church; 28. Steps leading to Siloam? 29 - 32. Buildings near the gate of the former wall of Aelia, or
Church of Peter’s Repentance 26. A pit where Jesus was arrested, or the Pit of Jeremiah; 27. The Nea
annexes of the Nea church. 33. The Church of the Holy Wisdom (St. Sophia) also the Praetorium (with two
Church; 28. Steps leading to Siloam; 29 - 32. Buildings near the gate of the former wall of Aelia, or
columns to annexes
which of
Jesus
was
bound);
34-38.
and churches,
the two(with
main
the Nea
church.
33. The
Church Buildings,
of the Holy Wisdom
(St. Sophia)between
also the Praetorium
twostreets; 3 9.
Building east
of
the
secondary
cardo
(today
Valley
Street);
40.
Church
south
of
the
Temple
Mount; 41. A
columns to which Jesus was bound); 34-38. Buildings and churches between the two main streets;
building with
gate
south
of
the
temple
Mount?
42.
Open
esplanade,
marking
the
place
of
the
39. Building east of the secondary cardo (today Valley Street); 40. Church south of the Temple Mount; temple
Mount? 43.41.
The
Churchwith
of St.
near
the Probatica
44. Building
near
A building
gateMary
south of
the temple
Mount; 42.Pool;
Open esplanade,
marking
the the
placeProbatica?
of the temple45. Building
Mount; 43. The to
Church
of
St.
Mary
near
the
Probatica
Pool;
44.
Building
near
the
Probatica;
the east of the northern gate (palace of the governor?) 45. Building
to the east of the northern gate (palace of the governor)
While dealing with the presentation of Jerusalem in the map we have to examine
3 of Jerusalem as portrayed in the map
not only the actual-topographical situation
(which we will do in the later part of this article) but also the conception and
perception of Jerusalem in the eyes and mind of the artist (or his sponsors). I will
HAGIA SION OR THE CHURCH OF THE APOSTLES
(THE CENACLE OR UPPER ROOM)
THE DEVELOPMENT OF THE CHURCH OF THE APOSTLES (HAGIA SION)
below the present floor was a
12th-century Crusader floor; 1.5
feet below that, Pinkerfeld
discovered a mosaic floor with
geometric designs
dating
to the
File:Cenacle
on Mount
Zion.jpg
From
Wikipedia, the free encyclopedia
Byzantine
period (fifth century);
CenturyOne
Foundation
| Back to Main Article
4 inches
below the
mosaic, he
uncovered the remains of a
Roman floor (end of the first
century), consisting of plaster
fragments and stones from a
possible pavement. A foundation
ledge projecting into the hall at
this final level indicated that this
earlier Roman floor was the
original building's floor.
CenturyOne Foundation | Back to Main Article
CenturyOne Foundation | Back to Main Article
No higher resolution available.
Pinkerfeld observed that the niche in the northern wall,
behind the cenotaph,
was today
Open in Media Viewer
The Cenacle
Part of the original construction Standing 6 feet above the
floorCommons.
Level,
thefrom its description page there is shown below.
This is earliest
a file from the Wikimedia
Information
niche resembles other niches in ancient synagogues.Description
These niches probably held
Cenacle onbuilding
Mount Zion (Seetheholyland.net)
an ark for Torah scrolls. Pinkerfeld concluded that the original
was a
Date 4 August 2007, 00:00:00
Roman-period synagogue.
Cenacle_on_Mount_Zion.jpg !(800 " 600 pixels, file size: 62 KB, MIME type: image/jpeg)
Commons is a freely licensed media file repository. You can help.
Source Flickr: Mount Zion (http://flickr.com/photos/42381661@N04/4169605595)
Author See The Holy Land (http://www.flickr.com/people/42381661@N04)
Two pieces of evidence suggest that this synagogue Permission
was built by
Judeo-Christians,
This image, which was originally posted to Flickr.com, was uploaded to Commons using
Flickr upload bot on 17:38, 11 April 2011 (UTC) by Ranveig (talk). On that date it was
rather than by traditional Jews. The first consists of several fragments
plaster
licensed under theof
license
below.
scattered on the earliest floor and bearing graffiti, apparently Christian, from the
building's original walls. Although the readings are controversial,
one graffito (shown here) seems to have Greek initials for words
that have been translated, "conquer, savior, mercy-"4Another, even more
controversial, graffito has letters that may be read, "O Jesus, that I may live, 0
Lord of the autocrat."
CenturyOne Foundation | Back to Main Article
(Reusing this file)
The Cenotaph attributed to the Tomb of David in the Church of the Apostles
Beginnings
The Christian tradition about the authenticity of the sacred site on Sion goes back well beyond
the fourth century. It indicates the south-west angle of the western hill of Jerusalem as being the
site of the Holy Cenacle, thus the site of the institution of the blessed Eucharist, the Apparition of
the Risen Christ and the Descent of the Holy Spirit.!
The upper room of the house, placed at the disposal of the Master by a disciple for the
celebration of the last Pesach, became, after the Passion, the refuge and the center of reunion of
the disciples.!!
Bishop Epiphanius, a native of Palestine (310-403), basing himself on documents of the second
century, writes “Hadrian . . . found the city entirely razed to the ground and the Temple of God
destroyed and trampled upon, with the exception of some houses and a certain small church of
the Christians, which had been constructed in that place, in which the disciples, after the Savior
was taken up to heaven from the Mount of Olives, betaking themselves, mounted to the
Cenacle.” The information given by Epiphanius is well founded, for the western quarter was
outside the scene of the military operations of 70 CE when the city was attacked from the
opposite side. The Christian community that had fled to Pella in 66 CE before the first Jewish
revolt and the subsequent siege by the Romans, would surely have returned to the center around
which, with the apostles, the first community had arisen and which preserved, among so many
memories, the seat of the first bishop, St. James.
The Jewish temple of Sion had passed away but the new Christian Sion had arisen. In the word
of the apologists of the time, “Est ergo spiritualis Sion ecclesia, in qua a Deo Patre rex
constitutus est Christus” (St. Optatus). The Christians saw in the words of Isaiah: “For the law
shall come forth from Sion: and the words of the Lord from Jerusalem,” an indication of their
own church whence “the word of the Gospel of our Savior Jesus Christ and his apostles is spread
to all men” (Eusebius). Even the pilgrim Egeria describes the liturgy that was celebrated “in the
church on Mount Sion” in memory of Christ’s appearance after his resurrection and of Pentecost.
Restored by St. Maximus (331-349) it seems that the church was restored or rebuilt by the bishop
of Jerusalem John II (386-417). From now on it is called “Holy Sion” (Hagia Sion).
St. Stephen and King David on Mount Sion
The Jewish tradition had, from the days of Herod, pointed out to this hill as being the site of the
fortress occupied by David, that is, the fortress of Sion. The Christians, therefore, establishing
5
themselves on the area, considered themselves as established on Mt. Sion. One memory
remained indelibly attached to Sion, that of the Protomartyr St. Stephen. In 415 his remains were
transferred to Sion until the Empress Eudoxia had finished in 460 the basilica to the north of
Jerusalem, purposely built to receive them.
And even after the transfer the former resting place was mentioned by pilgrims as the tomb, and
some even pointed it out as the Tomb of David, thus giving rise to the unhappy legend which in
the fourteenth and fifteenth centuries was one of the reasons for which the Christians were
expelled from the sanctuary.!!
The tradition linking Sion to the resting place of King David goes back to biblical times,
especially 1 Samuel 2:10 which indicates the “City of David” as the burial site of the king. Even
St. Peter in his first speech after Pentecost (Acts 2:29) near the Cenacle proclaims that David’s
tomb “is still amongst us.” It is for this reason that his tomb has been localized on the Christian
Sion and the Church of Jerusalem even celebrated his memory. !
Today David’s memory is still venerated by the Jews!!.
According to pilgrims there were in the basilica of Sion: the column of the flagellation, the horn
for anointing the Kings and David, the crown of thorns, the lance, the stones used to stone St.
Stephen, the small column in which stood the cross on which St. Peter was crucified in Rome,
the chalice used by the apostles, etc.
Christian Sion from the Crusaders to the Franciscans
When the Crusaders arrived in Jerusalem they found in ruins the area of Sion where only the
two-story chapel of the cenacle had survived. It is here that Raymond of Tolouse put camp to
protect the area from the intruding enemy. It is here too that Patriarch Daibert lived for some
time before the coronation of Baldwin I.
The Crusaders raised on the ruins of the old church a monument worthy of the title Mater
omnium Ecclesiarum. The edifice was divided into three naves. In the northern nave stood an
edicule in memory of the Dormition of the Virgin. In the southwest angle of the central nave
arose the Cenacle composed of two superimposed chapels and divided in the center in such a
way as to form as it were four chapels, two below and two above. Thirty steps led up from the
lower to the “upper” room, where the institution of the Eucharist and the descent of the Holy
Spirit were represented in mosaic.
The lower chapel, called the Galilee, recorded the washing of the feet and the apparition of the
Risen Christ to the apostles. The basilica was served by the Canons Regular of St. Augustine. It
is interesting that during the Crusader period no pilgrim mentioned the tomb of David. Only in
1167 Rabbi Abraham of Jerusalem told the pilgrim Benjamin of Tudela that 16 years before,
following the collapse of a wall, rich tombs believed to be those of David and Solomon were
discovered. The Latin Patriarch had called this Rabbi Abraham from Constantinople to examine
the two witnesses who had found the tombs. When these two, who had barely escaped with their
lives, refused to return, the Patriarch had the place closed up. This story probably has its
foundation in the legend of Josephus Flavius regarding Herod and David’s tomb: “However, he
had a great desire to make a more diligent search, and to go farther in, even as far as the very
bodies of David and Solomon; where two of his guards were slain, by a flame that burst out upon
those that went in, as the report was” (Antiquities XVI 7,1).
6
From this it would seem that the local people still held to the legend that David was buried there.
When Saladin captured Jerusalem in 1187, the basilica of Sion was one of the few churches that
was not destroyed or turned into a mosque. It was given into the care of the local clergy, Syrians.
During this period the western pilgrims were permitted to visit the Cenacle and priests allowed to
celebrate the Eucharist. In 1192 the basilica and the monastery were enclosed by walls, but in
1219 by order of Malek el Muadden the place was in part destroyed, and later destroyed
completely by the Khwarismians in 1244. The Greek pilgrim, Perdiccas, in 1260, speaks of the
tomb of David in the lower chapel. By 1294 the Dominican Ricold da Montecroce saw the
building already in ruins, part of it a mosque.
To understand later pilgrims it is necessary to remember that the name Cenacle was reserved to
the western section, where the Institution of the Eucharist was commemorated. When the
building had collapsed into ruins, it would seem that this particular part remained standing, as it
is mentioned by all the pilgrims as the only thing standing in the ruins of Sion. Many pilgrims of
the first quarter of the fourteenth century describe the Sanctuary and all give the same account.
The First Usurpation against the Franciscans
The Franciscans were deprived of the Chapel of David in 1429. This was accomplished through
an alliance between the Muslims and the Jews who on their part invested money with the
intention of transforming this chapel into a Synagogue. The friars were thrown out but instead of
becoming a synagogue, it remained in the hands of the Muslims. This usurpation led to reprisals
against the Jews in Europe and it was through the efforts of Venice that the local authorities
returned the place to the Friars the next year.
Fr. James Delfin (1434-38) worked hard to restore the whole place. The Sultan Barsbay (142238) was favorable, and with the help of the Catholic powers and especially of Philip Duke of
Burgundy (1419-67), Fr. Delfin had succeeded by 1438 in completing the repairs, and in
building again the Chapel of the Holy Spirit.
The Franciscans Thrown Out From Sion
The nearness of Muslim families, placed there to guard the Chapel of the Holy S[irit and that of
David, rendered almost impossible the lives of the Friars on Sion, who held on to officiate in the
church of the Cenacle and the subterranean chapel of St. Francis. Every day brought greater
trials, and the Friars had no better hopes when Palestine passed to the Ottoman Turks in 1517.
The Muslims continued the annoyance and in 1521 Suliman I interfered to stop the trouble. The
Muslims had then recourse to a new expedient. They asked the Mufti whether it were right and
proper for infidels to reside near a Muslim sanctuary and whether Christian ceremonies were not
a profanation of the place. The Mufti agreed and recourse was had to Constantinople. An order
was issued from the Porte on March 18,1523 to the Governor of Damascus to expel forthwith the
infidels who desecrated the whole place by processing according to their false creed over the
tomb of David, worthy of Muslim veneration, and to hand over the place to the bearer of the
order, Mohammed el Adjami. This Adjami did not hand over the order immediately, but tried to
sell it to the European merchants who protected the Friars. The Friars got to know of the order
and Venice made representations to the Sublime Porte, which agreed to annul the order. The
pilgrims from Europe, among them St. Ignatius of Loyola, on embarking in October, 1523, were
aware of the revocation, but before it reached Damascus, the Governor, Khurrem Pasha, had
expelled the Friars in January 1524. El Adjami had an inscription, still to be seen, placed there to
7
commemorate the fact. The Friars betook themselves to a nearby home, called the bakery, where
Tertiary women lived.
A new order of March 26, 1526, allowed the Friars some rooms in their convent and the Chapel
under the Cenacle. Many attempts were made by the European powers, especially Venice and
France to undo the injustice, but all in vain. The Friars were accused of harboring important
Europeans of warlike intent, which finally brought a new and final order of expulsion in 1551.
The friars betook themselves to the nearby bakery, where they lived until 1560 when they
transferred to the Georgian monastery El Amud, called St. Savior’s, where to this day resides the
Superior of the Holy Land, who still retains the title of Guardian of Holy Mount Sion.
The Upper Room of the Cenacle was transformed into a Mosque dedicated to King David and
access to the Christians was totally forbidden. This situation lasted until the end of last century
when this “Upper Room” was partially reopened for Christian pilgrims to visit, nonetheless
forbidding the celebration of the Eucharist or of any other devotion. Later on the Franciscans
were permitted to visit officially the site on Maundy Thursday and Pentecost but still they were
forbidden to celebrate any liturgy.
On March 29, 1936 the Franciscans returned to within a few yards of the Cenacle, having bought
the old bakery from the Dejani family that held the Cenacle and transformed it into the Convent
of St. Francis, and the Church ad Coenaculum. This is an oasis of peace, serenity and tranquility
overlooking the place of so much sacred events and travail. The whole area of Christian Sion has
been in the hands of the Jewish authorities since 1948 and all around the Christian monuments
has been taken up by Jewish Torah Schools, and notwithstanding the “empty crusaders’
cenotaph” made it a national pilgrimage site for the Jewish people in memory of King David.
It is worth mentioning that the skyline of Christian Mount Sion today is dominated by the
Benedictine shrine built over the place of the Dormition of the Blessed Virgin. This church, built
on the plans of Aix le Chapelle covers the crypt where the apocryphal tradition of Mary’s death
on Sion is celebrated. Any visitor to this site will surely kneel in front of the “reclining
Madonna” and in subdued voice repeat the words “Salve Regina.”
Archaeological Soundings
Archaeological soundings made in 1951 by J. Pinkerfeld it would seem that the Tomb of David
has the appearance of an ancient synagogue. The hypothesis that this was not a synagogue but a
“church-synagogue” of the primitive church of Jerusalem are based on the fact that the Jews
were forbidden all access to Jerusalem due to the Jewish revolts carried out against Rome. The
Christians though had access to the city and had situated on Sion the center for their liturgical
reunions. Christian graffiti found in the area confirm this Christian presence on Sion.
Limited archaeological soundings were carried out by Fr. Bellarmino Bagatti and Fr. Eugenio
Alliata in the area of the Franciscan Convent (1981) and by Fr. B. Pixner in the Benedictine
monastery of the Dormition of Mary (1986). Restoration works terminated for this Easter, 1996,
have brought to light on the Cenacle walls, particularly in the hall of the “Holy Spirit” numerous
traces of the Christian presence and of the Christian cult going back to the Byzantine era!
8
THE CHURCHES ON THE MOUNT OF OLIVES
THE IMBOMON
Plan f
Churc
The Present Building (a Mosque)
Plan
All that remains of the several churches built to celebrate the Ascension is a small octagonal
structure on a property that is now part of a mosque.
Plain and unadorned, the Dome of the Ascension stands in a walled compound east of the main
road that runs on the top of the Mount of Olives in Jerusalem. The location is just north of the
Church of Pater Noster — which is built over a cave that the first Christians used as a more
secluded place to commemorate the Ascension.
Litho
Churc
plan a
The last church on the site was captured by the Muslim sultan Saladin when he defeated the
Crusaders in 1187. Since Muslims also believe in the Ascension of Jesus, it was converted into a
mosque.
An unusual feature of the tiny building is that it contains what has been traditionally regarded as
the last impression of Jesus’ right foot on earth before he ascended into heaven.
First church was open to the sky
The first church on the hill was funded by Poemenia, a wealthy Roman woman who was a
member of the imperial family, around 380 CE.
9
Churc
Schill
Old c
Known as the Imbomon (Greek for “on the hill”), it was a rotunda, open to the sky, surrounded
by circular porticos and arches. In the center of the stone floor was a rock on which it was
believed Jesus’ final footprints could be seen in the dust.
By 670 the original structure had been destroyed. It was subsequently rebuilt in the late seventh
century. The Frankish bishop and pilgrim Arculf, in relating his pilgrimage to Jerusalem in about
the year 680, described this church as “a round building open to the sky, with three porticoes
entered from the south. Eight lamps shone brightly at night through windows facing Jerusalem.
Inside was a central aedicule containing the footprints of Christ, plainly and clearly impressed in
the dust, inside a railing.” The reconstructed church was eventually destroyed, and rebuilt a
second time by the Crusaders in the twelfth-century. This final church was eventually destroyed
by the armies of Salah ad-Din, leaving only a partially intact outer 12 by 12 meter octagonal wall
surrounding an inner 3 by 3 meter shrine, also octagonal, (called a martyrium or “aedicule”)
remaining. This structure still stands today.
The footprints were still venerated, but now they were reported to be carved into the face of the
rock.
Part of this rock remains today in the Dome of the Ascension, although the Muslims have moved
it adjacent to a mihrab they inserted to indicate the direction of Mecca. They took the section
bearing the left footprint to the al-Aqsa Mosque on the Temple Mount, where it was placed
behind the pulpit there.
The Muslims also walled in the open spaces between the columns and put a dome over the
opening in the roof.
The ornately carved capitals on top of the columns are well preserved. The designs depict foliage
and fabulous animals.
The various Christian communities are permitted to hold celebrations here on their Ascension
feast days. Hooks in the courtyard wall are used to erect their awnings, ribbons and flags on
these occasions.
To the right of the entrance to the Dome of the Ascension is a small mosque built in 1620.
An underground tomb near the entrance is revered by all three monotheistic religions, although
they differ about its occupant. Jews believe it contains the Old Testament prophetess Huldah;
Christians regard it as the grave of the fifth-century St. Pelagia; Muslims maintain it is the tomb
of the Sufi holy woman Rabi’a al-’Adawiyya (for whom the mosque is named).
10
!
!
"#$%&'()*!+)!,-!.)'&!/001
ELEONA (THE CHURCH OF THE
PATER NOSTER)
Present
File:Church of theThe
Pater
NosterChurch
(Jerusalem)3007.jpg
Éléona, ou l’église du Pater
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Description English: Jerusalem - Mount of Olives - Curch of Pater Noster - this is not Church of All Nations (erroneous name)
Date 14 February 2009
Source Own work (self taken)
Author Yoav Dothan
Permission
(Reusing this file)
Own work, all rights released (Public domain)
Other versions
Pater Noster Church
(Jerusalem)3004.jpg
Church of the Pater
Noster
(Jerusalem)3007.jpg
Eglise Pater
Noster1.JPG
Plan de l’église
I, the copyright holder of this work, release this work into the public domain. This applies worldwide.
In some countries this may not be legally possible; if so:
The
Church of the Pater Noster, also known as the Sanctuary of the Eleona (French:
!!!!!23@=;'7*!"%&78$)'8*!7)$!;*!4%&8!+*7!M;'<'*$7!5$@7*&8*!;*!5;9&!";977'()*!+*!;39$"#'8*"8)$*
Domaine
de l’Eleona), is a partially reconstructed Roman Catholic church located on the
DTU9&8'&*:!*8!*;;*!*78!<$9'4*&8!;9!7V)$!.)4*;;*!+*!"*;;*!+*!P*8#;@*4G!29!D97';'()*!*;;*R
Mount
of
Olives, north of the Tombs of the Prophets, in Jerusalem. It stands on the
4I4*!*78!)&!<9'77*9)!B!8$%'7!&*E7!+*!-0!59$!,1:W0!4S!"%&8$*!;*!4)$!*78:!%&!94@&9=*9!)&*
traditional
site of Christ’s teaching of the Lord’s Prayer. (Luke 11:2-4). Today, the land on
9D7'+'%;*!+%&8!;*!7%;!@89'8!7)$@;*<@!"9$!"3*78!*&R+*77%)7!+3*;;*!()*!7*!8$%)<9'8!;9!=$%88*
which
the
church
stands formally belongs to France.
<@&@$@*G!X*<9&8!;9!D97';'()*:!%&!DY8'8!)&!D*;!98$')4!Z"%)$!B!"'*;!%)<*$8[:!9<*"!)&*
"%;%&&9+*!7)$!;*7!()98$*!"\8@7S!%&!T!9""@+9'8!59$!)&!49=&'E'()*!5%$8'()*:!()'!+*<9'8!I8$*
History
%$&@!+*!4%79]()*7G
The modern church is built on the site of a fourth-century basilica designed by Constantine I to
commemorate the Ascension of Jesus Christ. It was built under the direction of Constantine’s
mother Helena in the early fourth century, who named it the Church of the Disciples. The pilgrim
Egeria was the first to refer to it as the church of the Eleona, meaning olive grove in the late
fourth century. The church is mentioned by the Bordeaux pilgrim in the Itinerarium
Burdigalense circa 333, and the historian Eusebius of Caesarea recounts that Constantine
11
constructed a church over a cave on the Mount of Olives that had been linked with the
Ascension. The second century Acts of John mention the existence of a cave on the Mount of
Olives associated with the teachings of Jesus, but not specifically the Lord’s Prayer. The church
survived intact until it was destroyed by Persians in 614. The memory of Jesus’ teaching
remained associated with this site, and during the crusades it became exclusively associated with
the teaching of the Lord’s Prayer. Christian crusaders constructed a small oratory amid the ruins
in 1106, and a full church was constructed in 1152 thanks to funds donated by the Bishop of
Denmark, who is buried inside the church. The crusader era church was heavily damaged during
the Siege of Jerusalem in 1187, eventually being abandoned and falling into ruin in 1345. In
1851 the remaining stones of the fourth-century church were sold for tombstones in the Valley of
Jehoshaphat. The site was acquired by Princess Aurelia Bossi de la Tour d’Auvergne in the late
19th century and a search for the cave mentioned by early pilgrims began. In 1868 she built a
cloister modeled on the Campo Santo at Pisa, Italy and founded a Carmelite convent in 1872. In
1910 the foundations over the cave were found partly beneath the cloister. The convent was
moved nearby and reconstruction of the Byzantine church began in 1915. The church remains
unfinished.
Design and Layout
The fourth-century Byzantine church has been partially reconstructed and provides a good sense
of what the original was like. The church’s dimensions are the same as the original and the
garden outside the three doors outlines the atrium area. The church is unroofed and has steps that
lead into a grotto where some Christians believe that Jesus revealed to his disciples his prophecy
of the destruction of Jerusalem and the second coming. Unfortunately the cave containing the
grotto partially collapsed when it was discovered in 1910. It also cuts partly into a first-century
tomb. Left of the church’s south door is a baptistery paved with mosaic. The cloister is of
European style and contains plaques that bear the Lord’s Prayer in over 100 different languages.
A road to the right of the convent leads to the Russian Church of the Ascension and Byzantine
tomb chapels where some Armenian mosaics are preserved in a small museum.
Location
The church is located in the At-Tur district of Jerusalem which has a population of about 18,000
mostly Muslim Arabs, with a small Christian minority.
12
SBF
Info
Professors
(Acts 7:55-60). Not long
ago, the Greek Orthodox
built a new Church next to
the traditional rock of the
martyrdom of St. Stephen.
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THE SHRINES ON GETHSEMANE
Programmes
Downlo
all size
Use this
on the
Archaeology
Museum
Use this
on a w
Publications
Dialogue
Escursions
Email a
to this
Pilgrims
Essays
Inform
about re
Students
News
Memos
Latest
Plan: 1. Tomb of the Virgin; 2. Grotto of Gethsemane; 3. Garden of
Olives; 4. Basilica of the Agony.
Biblical
Escursions
Jerusalem
1. City Walls
(North)
2. City Walls
(South)
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Summary
Description English: Plan of Mary's Tomb, in Jerusalem
Date 6 May 2009
Source Derivative work from the 1914 edition of the Catholic Encyclopedia, a publicatio
Public Domain.
13
History
Visit
Spirituality
Witnesses
In
History >> Ancie
The Mount of Olives
The places of memory at
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Gethsemane
The Crusader church
THE CHURCH OF GETHSEMANE
FURTHER INFORMATION
(THE CHURCH OF THE
AGONY
OR THE CHURCH OF ALL NATIONS)
Gethsemane in the historical
sources
Ancient churches
The imposing walls of the
were extraordinarily thick
were covered by a layer o
built up over the centurie
The Byzantine church
Once the debris was remo
church reemerged, with it
central nave separated fro
lateral aisles by rows of th
pillars, with the nave and
terminating in semicircula
exterior of the largest aps
polygonal form.
The Crusader church
The acquisition of Gethsemane
The modern church
The ownership of Mary’s Tomb
and the Grotto
Excavations in the Grotto of
Gethsemane
The imposing walls had be
completely destroyed and
stones were probably reus
constructions. Marks left b
stonecutters can still be s
of the stones, marks that
for fitting the blocks or fo
those who had worked at
or, in some cases, for indi
quarries from which the b
for purposes of making pa
entrance door in the façad
meters wide, and an acce
found along with part of t
pavement belonging to th
courtyard. A marble colum
discovered among the deb
pavement of the courtyard
The presbytery, where the
had been built in the area
extended to the center of
Formed by a natural platform 63 cm above the level of the floor, it was surrounded by
Three steps in the nave permitted direct access to the presbytery, while additional step
and southern sides, near the apses, allowed lateral access. At the center of the presbyt
rock rose approximately 10 cm, carefully formed into a regular shape on its sides. Natu
also be seen in the north apse, while in the south apse the rock had been irregularly cu
foundation for the walls of the apse.
The Byzantine Church
The Crusader Church
The pillars, nearly all of which were plundered, had been of cruciform shape above a sq
half-columns projecting on each side. From several blocks that were recovered, and fro
the floor during the removal of the pillars, it has been possible to deduce their original
A restoration, which took place at a time that cannot be identified precisely, involved a
the pavement and strengthening the pillars. The pavement that has been discovered wa
stone cubes of coarse tesserae, alternating with irregular slabs of marble of various col
dimensions; in some cases the marble fragments, coming from ancient slabs that had be
preserve traces of Greek and Arabic inscriptions or of sculptural work. During this renov
original pavement, which had probably been entirely in the form of marble slabs, was r
Plan of the churches: in red the IV century church
Successive Churches at Gethsemane
THE BUILDING
Byzantine Church in Red
Like so many churches in Crusader
Palestine in Byzantine
the Gethsemane building was in
Churchtimes,
in Green
the form of a basilica with three aisles. What is distinctive about its architecture is that
Modern
Church
in
Blue
it provides those interested in the history of art with the oldest example known to us of
a Palestine church with three apses, of which the central semi-circular one projects
beyond the others. Usually, churches with three apses end with the middle one built
into a rectangular mass of rock, flanked by two sacristies to the sides. The church at
Bethany is the oldest known example of this latter type of building.
The dimensions of the Gethsemane church were: 251 metres long outside, by 16.35
metres wide. The aisles were probably roofed with timber and were separated one from
the other by seven columns and two half columns. The central nave was slightly larger
than the two side aisles taken together. The walls were 60 cm. thick, rather less than
what was usual in buildings of the Byzantine period.
14
The fall of the land on which the church was to be erected obliged the engineers to hew
out the rocky mass on the east side and to build understructures beneath the entranceporch (atrium). Remarkably enough, they enclosed a cistern. The walls of the apses
were separated from the rock face by a small drain which ran along the side walls in
the form of a channel, down to the cistern in the atrium.
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The Church today
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The Church of All Nations, also known as the Church or Basilica of the Agony, is a Roman
Summary
Catholic church
located on the Mount of Olives in Jerusalem, next to the Garden of Gethsemane.
It enshrines a section
of bedrock
where
Jesus
said
to have
prayed
before his arrest. (Mark
Description
English: Church
of All Nations
(aka is
Church
of Agony
or Basilica
of the Agony)
Español: La Basílica de la Agonía en el Jardin de Getsemani
14:32-42).
Français : La basilique de lAgonie au jardin de Gethsemani
Date September 1996
History
Source Daniel G. Bertrand (aka BoiseNoise)
Authoron
Daniel
"Church of All
Daniel Bertrand"
The current church rests
theG. Bertrand
foundations
ofNations
two byearlier
ones,(http://flickr.com/photos/boisenoise/2209005764/)
that of a small twelfth century
Crusader chapel
abandoned in 1345, and a fourth-century Byzantine basilica, destroyed by an
Licensing
earthquake in 746. In 1920, during work on the foundations, a column was found two meters
This file chapel.
is licensed under
the Creative Commons
Attribution 2.0 Generic
beneath the floor of the medieval crusader
Fragments
of a magnificent
mosaic were also
(https://creativecommons.org/licenses/by/2.0/deed.en) license.
found. Following this discovery the architect immediately removed the new foundations and
began excavations of the earlier
church. After the remains of the Byzantine era church were fully
You are free:
excavated plans for the new church
were altered and work continued on the current basilica from
to share – to copy, distribute and transmit the work
to
remix
–
the work
April 19, 1922 until June 1924 whentoitadapt
was
consecrated.
Under the following conditions:
Use by Other Denominations
attribution – You must attribute the work in the manner specified by the author or licensor (but not in any way
that suggests that they endorse you or your use of the work).
An open altar located in the gardens of the church is used by many Christian denominations
including followers who are Roman Catholic, Eastern Orthodox, Armenian Apostolic, Protestant,
This image was originally posted to Flickr by BoiseNoise at http://flickr.com/photos/54546019@N00/2209005764. It was reviewed on 06:40, 11
Lutheran, Evangelical,
Anglican, and any other version of Christianity that is culturally unique to
August 2008 (UTC) by FlickreviewR, who found it to be licensed under the terms of the cc-by-2.0, which is compatible with the Commons. It is,
however, not the same license as given above, and it is unknown whether that license ever was valid.
any particular nation.
Design and Construction
The chapel was built between 1919 and 1924 using funds donated from many different countries.
The respective coat-of-arms of each donating country are incorporated into the glass of the
ceiling, each in a separate, small dome, and also into the interior mosaics. The countries honored
in this way are; starting from the left side, beginning with the apse: Argentina, Brazil, Chile, and
Mexico; in the middle of the church are commemorated: Italy, France, Spain and the United
Kingdom, and to the right: Belgium, Canada, Germany, and the United States of America. The
15
mosaics in the apses were donated by Ireland, Hungary, and Poland. The crown around the
bedrock itself was a gift of Australia. These multi- national donations give the church its present
title as the Church of “All Nations.”
Two types of stone were used in the construction of the church: the interior utilizes a stone from
the quarries at Lifta, north-west of Jerusalem; and the exterior, a rose colored stone from
Bethlehem. The building is divided by six columns into three aisles. This design gives the
impression of one large open hall. Violet-colored glass was used throughout the church to evoke
a mood of depression analogous to Christ’s agony, and the ceiling is painted a deep blue to
simulate a night sky.
The façade of the church is supported by a row of Corinthian columns set below a modern
mosaic depicting Jesus Christ as mediator between God and man. The designer of the façade
mosaic was Professor Giulio Bargellini. The bubble-domed roof, thick columns, and façade
mosaic, give the church a Classical look architecturally.
The church was designed by Italian architect Antonio Barluzzi and is currently held in trust by
the Franciscan Custody of the Holy Land.
THE GROTTO OF THE BETRAYAL
Excavations in the Grotto of Gethsemane
16
* Texts
* Locality
* Traditions
* The Garden
* The Rock
testimony of pilgrims, which is the basic source of all our information, is not always
outstanding for its clarity or precision. They often confine themselves to a few remarks
or reminiscences, disregard what we today would consider essential, linger over
"miraculous" details or happenings, or give themselves over to pious reflections written
down too tardily, sometimes at third hand, all of which makes analysis difficult for us.
Nevertheless, while making due exception for certain details and some doubtful texts,
we can gather from a reading of these accounts that there was a constant distinction
between the "Garden" described in our Chapter II and the Grotto.
Church
* IV century
* Medieval
* New
* Grotto
Spirituality
* Hermitage
* Romitaggio
The grotto of the betrayal
The Literary Sources
In accord with
the Gospel narratives, pilgrims of the fourth-sixth centuries venerated the agony
As we
seen,in
thetwo
4th century
tradition
localized
the place
the betrayalhas
to the
left somewhat
of Jesus and
hishave
arrest
different
places.
Though
theof tradition
been
of the pathway which linked the city of Jerusalem to the Mount of Olives. While the
complicatedBordeaux
by additions,
especiallythebyepisode
a newwith
localization
of the
spot
where
the
Agony took
Pilgrim associates
a rock, visitors
of later
times
speak
of a
grotto. From
a always
reconstruction
of the
happenings
on the
night
of thethe
betrayal,
we canof pilgrims,
place, the faithful
have
kept
up
the
distinction.
To
be
sure,
testimony
take it that it was to the grotto where Jesus had previously left the eight apostles that
which is thehebasic
source
all ourwith
information,
always
outstanding
for
its clarity or
made his
way inof
company
Peter, James is
andnot
John.
This was
just before he
went
to meet Judas
precision. They
often confine themselves to a few remarks or reminiscences, disregard what we
occurred,
today wouldWhatever
consideractually
essential,
linger pilgrims
over. were accustomed to visit the church of the
Assumption, where the Virgin's tomb was to be found, and then repair to the Grotto of
the Betrayal before going on to
venerate
the Agony
of Jesus in the Garden. Then they
The
Literary
Sources
ascended the Mount of Olives.
The fourth century
tradition held
localized
place
of the
to thea left
of the
pathway which
These localizations
until thethe
14th
century.
Thenbetrayal
there occurred
reversal,
at least
in sooffarJerusalem
as Westernto
pilgrims
were concerned.
This
obtained
up till the
time when
linked the city
the Mount
of Olives.
While
theright
Bordeaux
Pilgrim
associates the
the ancient churches of the Agony were excavated and it resulted in the grotto being
episode withgiven
a rock,
visitors
of
later
times
speak
of
a
grotto.
From
a
reconstruction
of the
the wrong name, "Grotto of the Agony."
happenings on the night of the betrayal, we can take it that it was to the grotto where Jesus had
The first document to situate the Agony in this grotto is the report by the German
previously left
the eight
apostles
he made(1333).
his way
in company
with
Peter, James
Dominican,
Wilhelm
vonthat
Boldensele
After
a period of
[differences
and and John.
uncertainties, when pilgrims even made a distinction between Jesus' third prayer and
This was justthebefore
he went to meet Judas.
first two, Western Christians in the 16th century ended by identifying the grotto
Whatever actually occurred, pilgrims were accustomed to visit the church of the Assumption,
where the Virgin’s tomb was to be found, and then repair to the Grotto of the Betrayal before
going on to venerate the Agony of Jesus in the Garden. Then they ascended the Mount of Olives.
These localizations held until the fourteenth century. Then there occurred a reversal, at least in so
far as Western pilgrims were concerned. This obtained right up till the time when the ancient
churches of the Agony were excavated and it resulted in the grotto being given the wrong name,
“Grotto of the Agony.”
The first document to situate the Agony in this grotto is the report by the German Dominican,
Wilhelm von Boldensele (1333). After a period of [differences and uncertainties, when pilgrims
even made a distinction between Jesus’ third prayer and the first two, Western Christians in the
sixteenth century ended by identifying the grotto with the place of the three prayers.
17
Following this location, the betrayal by Judas and the arrest of Jesus were sited near the “Rock of
the Apostles,” while the spot where the eight apostles sheltered was fixed lower down the valley.
Seeing that Eastern Christians have always held to the primitive tradition regarding the place of
the Agony, we may well ask why the reversal in question ever took place. It is possible that a
text painted on a wall of the grotto (and which we shall discuss again later) was the reason for
the change in the minds of pilgrims. It is also possible that the destruction of the church of Saint
Savior led the faithful, with their devotion to the Agony, to choose another locality for a place of
worship.
Though the Franciscans got possession of the grotto in 1361, their rights remained precarious
and the subject of many disputes until the end of the nineteenth century. The cave remained a
kind of public place where Muslims were accustomed to stable their animals.
In this same grotto of Gethsemane, various documents site the eating of a meal, in the course of
which Jesus washed the feet of the apostles. There is mention of this meal in the report of
Archdeacon Theodosius and in the anonymous little work called “The Jerusalem Breviary,” as
also in subsequent writings. It gradually fell into oblivion, though there is an exceptional mention
of it in the fifteenth century by a Russian pilgrim, the merchant Basil. Guides even showed
visitors the four (sometimes three) seats on which Jesus had sat with the apostles. Out of
devotion, pilgrims used to take meals in the grotto.
Fr. Emmanuel Testa would discern in this meal one of the “suppers” which the Judaeo-Christians
held in certain places honored by a visit of the Savior. The Gethsemane supper is mentioned in a
sermon attributed to Patriarch Eutychius of Constantinople (sixth century), together with similar
meals taken on Mount Zion and in Bethany. They were most probably shared by members of the
Judaeo-Christian sect called the Ebionites who abstained from meat and partook only of
unleavened bread and water at such gatherings.
Structure and Decoration of the Grotto
Roughly, the Grotto of Gethsemane measures 19 meters by 10. The great flood of November,
1955, made necessary various tasks of restoration which Fr. Virgil Corbo directed from 19561957. It was an opportunity for him to study the structure and subsoil of the place.
Originally, the entrance to the grotto was on the north side and was in the form of an opening
about 5 meters in size. It consisted of the central part which we still see, and also of a recess to
the east. There was most likely an extension towards a smaller grotto to the east-southeast. The
recess seems to have housed a press, the arm of which was fixed at one end in a hole in the south
wall. This can still be seen.
To the northwest of the grotto, a curve in the rocky ledge had been enlarged to serve as a cistern.
Water came down from the roof through a small drain carved in the outside north wall of the
grotto. It was led to a small pool which served to decant it before it flowed into the cistern
proper.
There are the various features which were to be seen in existence in Gospel times. They are proof
of the agricultural purpose of the locality. However, they do not exclude other activities in the
place outside the olive harvest season.
In the fourth century, the grotto was adapted to form a chapel. To this end, a kind of ambulatory
was shaped around it. This can still be viewed, running along the south and the east walls. Its
18
ceiling was lower than that of the central part of the shrine. Four pillars supported the roof of the
chapel which was lit through an opening in the roof. A small cistern was dug beneath this
opening to hold rain water.
The entrance was changed to the northwest, probably after the church of the Assumption was
built, since this blocked the pathway leading to the grotto. The new entrance was about 2 meters
high by 1.90 meters wide.
The chapel was paved with white mosaic which was subsequently damaged when graves were
dug through it. The sub-soil of the grotto, except for that under the sanctuary, became a veritable
cemetery, forty-two tombs having been discovered beneath it. They date from the fifth to the
eighth centuries, though the place was used for burial purposes during Crusader times also.
The cistern itself in the northwest corner was also employed for burials during the fifth and sixth
centuries. This was later covered with a mosaic of red, white and blue cubes. An inscription there
can be read only partially: K[yri]e anapaus . . . “Lord, grant rest. . . .”
From the Byzantine period there has been recovered a fine fragment of the altar rails which
enclosed the sanctuary (presbyterium), together with several funerary inscriptions. An
examination of the ceiling has revealed numerous scribblings (graffiti) which are still under
study.
During the period of the Frankish kingdom, the floor of the chapel was repaired with flagstones,
large mosaic cubes, pieces of marble, and brick. The ceiling was decorated, mainly with star
designs, while the sanctuary presented many different subjects (traces of which can still be seen
on the north wall): two halos, clothing, and an angel’s wing. On the basis of a report by John of
Wurzburg (1165) and inscriptions on the wall, and parallel mosaics in Venice and Montereggio
(Sicily), Fr. Corbo suggests that there is question of three pictures: the Prayer of Christ in the
Garden, Christ with the apostles, and the angel comforting Christ.
The three lines of the inscription have been transcribed and interpreted in various ways.
However, the line around the sanctuary seems to mean: “Here (in these representations) the King
sweated blood. Christ the Savior frequented (this place with his apostles). My Father, if it is your
wish, let this chalice pass from me.”
In 1655, floods forced the Franciscans to block up the Byzantine-period entrance with a small
stone wall and to open another at the end of a narrow passage fashioned between two supporting
walls. The new entrance took up the western part of the primitive opening. An artificial archway
connected it with the grotto, to which a stairway of a dozen steps led down.
This entrance was repaired somewhat in 1938 and 1956. The latest excavations have brought to
light a large part of the primitive opening into the cave and, to the right of the modern entrance,
the Byzantine doorway has been uncovered above the ancient cistern just as it was. Fragments of
the Byzantine mosaic have also been restored.
A stone in the façade carries the Gospel passages pertinent to the grotto, while the word
“Gethsemane,” carved on the lintel, reminds us of the original name of the place.
By chance, restoration work in 1956-1957 revealed a small natural grotto east-south-east of the
sanctuary. It was sealed by a wall and contained chalky soil to the depth of one meter. The
plaster on the walls bore no traces of graffiti or decoration. There does not seem to have been
19
any kind of flooring either. It is most likely that the cave was walled up following the floods
which occasioned the restorations of 1655.
File:Mary's tomb PA180052.JPG
THE TOMB OF THE VIRGIN MARY
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Entrance to the Present Church
The Church of the SepulchreDescription
of Saint Mary, also Tomb of the Virgin Mary, is a Christian tomb
- outside view
in the Kidron Valley – at the footMary's
oftombMount
of Olives, in Jerusalem – believed by Eastern
Date 19 October 2007
Christians to be the burial placeSource
of
Mary,
the
mother
of Jesus.
Own work
Author Deror avi
Other versions
History
The Sacred Tradition of Eastern Christianity teaches that the Virgin Mary died a natural death
(the Dormition of the Theotokos, the falling asleep), like any human being; that her soul was
received by Christ upon death; and that her body was resurrected on the third day after her
repose, at which time she was taken up, soul and body, into heaven in anticipation of the general
resurrection. Her tomb, according to this teaching, was found empty on the third day.
Roman Catholic teaching holds that Mary was “assumed” into heaven in bodily form, the
Assumption; the question of whether or not Mary actually underwent physical death remains
open in the Catholic view; however, most theologians believe that she did undergo death before
her Assumption.
A narrative known as the Euthymiaca Historia (written probably by Cyril of Scythopolis in the
fifth century) relates how the Emperor Marcian and his wife, Pulcheria, requested the relics of
the Virgin Mary from Juvenal, the Patriarch of Jerusalem, while he was attending the Council of
Chalcedon (451). According to the account, Juvenal replied that, on the third day after her burial,
Mary’s tomb was discovered to be empty, only her shroud being preserved in the church of
Gethsemane.
According to another tradition it was the Cincture of the Virgin Mary which was left behind in
the tomb.
20
Archaeology
In 1972, Bellarmino Bagatti, a Franciscan friar and archaeologist, excavated the site and found
evidence of an ancient cemetery dating to the first century; his findings have not yet been subject
to peer review by the wider archaeological community, and the validity of his dating has not
been fully assessed.
Bagatti interpreted the remains to indicate that the cemetery’s initial structure consisted of three
chambers (the actual tomb being the inner chamber of the whole complex), was adjudged in
accordance with the customs of that period. Later, the tomb interpreted by the local Christians to
be that of Mary’s was isolated from the rest of the necropolis, by cutting the surrounding rock
face away from it. An aedicule was built on the tomb.
A small upper church on an octagonal footing was built by Patriarch Juvenal (during Marcian’s
rule) over the location in the fifth century, and was destroyed in the Persian invasion of 614.
During the following centuries the church was destroyed and rebuilt many times, but the crypt
was left untouched. As for the Muslims, it is the burial place of the mother of prophet Isa (Jesus).
It was rebuilt then in 1130 by the Crusaders, who installed a walled Benedictine monastery, the
Abbey of St. Mary of the Valley of Jehoshaphat. The monastic complex included early Gothic
columns, red-on-green frescoes, and three towers for protection. The staircase and entrance were
also part of the Crusaders’ church. This church was destroyed by Saladin in 1187, but the crypt
was still respected; all that was left was the south entrance and staircase, the masonry of the
upper church being used to build the walls of Jerusalem. In the second half of the fourteenth
century Franciscan friars rebuilt the church once more. The Greek Orthodox clergy launched a
Palm Sunday takeover of various Holy Land sites, including this one, in 1757 and expelled the
Franciscans. The Ottomans supported this “status quo” in the courts. Since then, the tomb has
been owned by the Armenian Apostolical Church of Jerusalem and Greek Orthodox Church,
while the grotto of Gethsemane has still been possessed by Franciscans.
The Church
Preceded by a walled courtyard to the south, the cruciform church shielding the tomb has been
excavated in an underground rock-cut cave entered by a wide descending stair dating from the
twelfth century. On the left side of the staircase (towards the west) there is the chapel of Saint
Joseph, Mary’s husband, while on the right (towards the east) there is the chapel of Mary’s
parents, Joachim and Anne, holding also the tomb of Queen Melisende of Jerusalem.
On the eastern side of the church there is the chapel of Mary’s tomb. Altars of the Greeks and
Armenians also occupy the east apse. A niche south of the tomb is a mihrab indicating the
direction of Mecca, installed when Muslims had joint rights to the church. Currently the Muslims
have no more ownership rights to this site. On the western side there is a Coptic altar.
The Armenian Patriarchate Armenian Apostolic Church of Jerusalem and Greek Orthodox
Church of Jerusalem are in possession of the shrine. The Syriacs, the Copts, and the Abyssinians
have minor rights.
Authenticity
A legend, which was first mentioned by Epiphanius of Salamis in the fourth century CE,
purported that Mary may have spent the last years of her life in Ephesus. The Ephesians derived
it from John’s presence in the city, and Jesus’ instructions to John to take care of Mary after his
21
death. Epiphanius, however, pointed out that although the Bible mentions John leaving for Asia,
it makes no mention of Mary going with him. The Eastern Orthodox Church tradition believes
that Virgin Mary lived in the vicinity of Ephesus, where there is a place currently known as the
House of the Virgin Mary and venerated by Catholics and Muslims, but argues that she only
stayed there for a few years; this teaching is based on the writings of the Holy Fathers.
Although many Christians believe that no information about the end of Mary’s life or her burial
is provided in the New Testament accounts or early apocrypha, there are actually over fifty
apocrypha about Mary’s death (or other final fate). The third century Book of John about the
Dormition of Mary places her tomb in Gethsemane, as does the fourth century Treatise about the
passing of the Blessed Virgin Mary.
The Breviarius of Jerusalem, a short text written in about 395 CE, mentions in that valley the
basilica of Holy Mary, which contains her sepulchre. Later, Saints Epiphanius of Salamis,
Gregory of Tours, Isidore of Seville, Modest, Sophronius of Jerusalem, German of
Constantinople, Andrew of Crete, and John of Damascus talk about the tomb being in Jerusalem,
and bear witness that this tradition was accepted by all the Churches of East and West.
Other Claims
People believe that another tomb of the Virgin Mary is located in Mary, Turkmenistan a town
originally named Mari. Proponents claim that Jesus Christ and the Virgin Mary travelled to India
after surviving the crucifixion, where they remained until the end of their lives. The authenticity
of these claims is not academically established and has never merited any scholastic or academic
research, nor canonical endorsement from the Holy See, nor anyone else.
THE CHURCH
OF ST.
PETER IN GALLICANTU
File:Gallicantu
Peter's
Church.JPG
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History
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The church takes itsSummary
name from the Latin word “Gallicantu,” meaning cock’s-crow. This is in
commemoration of Peter's
triple
rejection
of Jesus
Description
English:
Gallicantu Peter's Church,
Jerusalem “. . . before the cock crows twice” (Mark
14:30).
This is a photo of a heritage building in Israel. Its ID is 1-3000-803
Date 1 December 2008, 18:15:35
Own work
The Church of St. Peter inSource
Gallicantu
illustrates the tumultuous history of religious sites in the
Author Anton 17
Holy Land: A major church built here in 457 was damaged in 529 during the Samaritan Revolt
Licensing
I, the copyright holder of this work, hereby publish it under the following license:
This file is licensed under the Creative Commons Attribution-Share Alike 3.0 Unported
(https://creativecommons.org/licenses/by-sa/3.0/deed.en) license.
22
You are free:
to share – to copy, distribute and transmit the work
to remix – to adapt the work
and destroyed in 614 by the Persians. It was rebuilt around 628 and destroyed in 1009 by the
mad Caliph Hakim. Rebuilt around 1100 by the Crusaders, it was destroyed in 1219 by the
Turks. Then a chapel was built, but it was destroyed around 1300. Today a golden rooster
protrudes prominently from the sanctuary roof in honor of its biblical connection. This spot is
also believed to be the location of the High Priest Caiaphas’ palace. According to the Pilgrim of
Bordeaux in his Itinerarium Burdigalense, “. . . going up from the Pool of Siloam to Mount Zion
one would come across the House of the Priest Caiaphas.”
Layout and Design
Entrance and Sanctuary
The entrance to the church is from a parking lot which is located above the main level of the
church. In the courtyard is a statue that depicts the events of the denial and include its main
figures; the cock, the woman, and the Roman soldier. The inscription includes the biblical
passage: “But he denied him, saying ‘Woman, I know him not’!” (Luke 22:57). The entrance
itself is flanked by wrought iron doors covered with biblical bas reliefs. To the right are two
Byzantine-era mosaics found during excavation, these were most likely part of the floor of the
fifth-century shrine. The main sanctuary contains large, multi-colored mosaics portraying figures
from the New Testament. Facing the entrance is a bound Jesus being questioned at Caiaphas'
palace; on the right Jesus and the disciples are shown dining at the Last Supper; and on the left
Peter, considered the first Pope, is pictured in ancient papal dress. Perhaps the most striking
feature of the interior is the ceiling, which is dominated by a huge cross-shaped window
designed in a variety of colors. The fourteen Stations of the Cross also line the walls and are
marked with simple crosses.
Lower Church and Crypts
Beneath the upper church is a chapel which incorporates stone from ancient grottos inside its
walls. Down a hole in the center of the sanctuary one can see caves that may have been part of
the Byzantine shrine. These walls are engraved with crosses left by fifth-century Christians. On
an even lower level there is a succession of caves from the Second Temple period. Since
tradition places the palace of Caiaphas on this site, many believe that Jesus may have been
imprisoned in one of these underground crypts after his arrest, however, these underground caves
were normal in many Roman-era homes, and often served as cellars, water cisterns, and baths.
On the north side of the church is an ancient staircase that leads down towards the Kidron
Valley. This may have been a passage from the upper city to the lower city during the first
temple period. Many Christians believe that Jesus followed this path down to Gethsemane the
night of his arrest.
Oversight
Much of the writing in the church is in French. This is because the church belongs to the
Assumptionist Fathers, a French order established in 1887 and named for Mary's Assumption
into heaven. The Order has its headquarters in Jerusalem's monumental Hostelry of Our Lady of
France, (Notre Dame de France), built in 1889.
Disagreement over house of Caiaphas
Though pilgrims’ reports back as far as 333 CE attest to this place being the site of the house of
Caiaphas, archaeologists are divided. Some favor an alternative site for the high priest’s house at
23
the Armenian Orthodox Church of the House of Caiaphas on the summit of Mount Zion,
adjacent to the Dormition Abbey.
The corpses, anointed
perfumes
and wrapped
in linen
restwas at
Jerome Murphy-O’Connor
considerswith
it “much
more likely
that the house
of cloths,
the highdid
priest
on
these
benches
until
their
decomposition.
The
bones
were
then
collected
the top of the hill.” Bargil Pixner, a former prior of the Dormition Abbey, disagrees, saying “this
in small recesses or placed into stone ossuaries, fragments of which were
late and astonishing
theory originated at the time of the Crusaders and is quite improbable”.
actually found inside the tomb.
Excavations at St. Peter in Gallicantu have revealed a water cistern, grain mill, storage chambers
and servants’ quarters. Artifacts discovered include a complete set of weights and measures for
liquids and solids as used by the priests in the Temple, and a door lintel with the word “Korban”
Traces of a large and
(sacrificial offering) inscribed in Hebrew.
strongly built defensive wall
found
theacourse
Beside the Church of St. Peter in Gallicantu, excavations havewere
brought
to in
light
steppedofstreet
excavations
conducted
by These
which in ancient times would have descended from Mount Zion
to the Kidron
Valley.
different
archeologists,
stone steps were certainly in use at the time of Christ. On the evening of his arrest, he each
probably
of themtocoming
often to
descended them with his disciples on their way from the Last Supper
Gethsemane.
And, even
conclusions. We
if the House of Caiaphas was situated further up Mount Zion different
than the present
church, it would
are probably seeing the
have been by this route that Jesus was brought under guard to the
high
priest’s
house.
remains of Jerusalem's
"Third Wall".
THE BASILICA AND MONASTERY OF ST. STEPHEN
The Byzantine St. Stephen's Project
Byzantine St. Stephen's Project
Introduction:An interdisciplinary collaborative study is currently und
Introduction:An Atrium
interdisciplinary
collaborative
is currently
and façade
of the study
which
seeks tounderway
synthesize information from seemingly disparate discipli
which seeks to synthesize
information
fromchurch
seeminglyreconstruction
disparate disciplines
in amonastic life. During the Byzantine period, the
Dominican
Fathers'
of ancient
reconstruction of ancient
monastic
life. In
During
the Byzantine
period,
(École
Biblique).
the late
monastery
of St.the
Stephen in Jerusalem (today the École Biblique et
monastery of St. Stephen
Jerusalem
Biblique et Française and Couvent-Saint Étienne, pictured left) play
Archéologique
19th in
cent.
edifice(today
are the École
Archéologique Française
and Couvent-Saint
pictured left)
an Church, serving as a site of pilgrimage and ne
important
role played
in the early
preserved
the vestigesÉtienne,
of
important role in the the
earlyByzantine
Church, serving
as of
a site
pilgrimageand
andphilosophical
nexus for
debate. By analyzing the biological inform
basilica
St. oftheological
theological and philosophical
analyzing the
biological
information
'housed'
in the
bones of the monastery's Byzantine inhabitants, in conce
Stephendebate.
built byBy
Patriarch
'housed' in the bonesJuvenal
of the monastery's
Byzantine
in concert
the rich historical
andwith
growing archaeological records for the site, this st
of Jerusalem
and inhabitants,
the rich historical andEmpress
growing archaeological
records
for
the
site,
this
study
offers
a
unique
perspective
for understanding life in antiquity. The biolog
Eudocia during the
offers a unique perspective
for
understanding
life
in
antiquity.
The
biological,
historical
and
archaeological
records coalesce in a retrospective/prospe
5th cent. AD.
historical and archaeological records coalesce in a retrospective/prospective
biocultural model, both drawing from and contributing to the theory and
biocultural model, both drawing from and contributinginterpretation
to the theory of
and
each area of inquiry.
interpretation of each area of inquiry.
Historical Significance: The basilica of St. Stephen (modern
e basilica of St. Stephen
(modern pictured to the right) was constructed by the Empress Eudocia
reconstruction
) was constructed by
the
Empress
Eudocia
between
431 and
438, during an era of expansion in ecclesiastical
era of expansion in ecclesiastical
construction. Built to house the relics of the Protomartyr Stephen, the walled
ics of the Protomartyr
Stephen,
the walled
monastic
compound
was the largest of all church structures in or around
est of all church structures
in
or
around
Jerusalem for over a century, larger even than the precincts of the Golgotha
er even than the precincts
of Evagrius
the Golgotha
complex.
described the site as "a vast temenos [sacred enclosure],
site as "a vast temenos
[sacred
enclosure],
remarkable for
its proportions and for its beauty." Cyril of Scythopolis referred
for its beauty." Cyriltoofthe
Scythopolis
compoundreferred
as a "diocese" due to its size, and wrote that the grounds
ue to its size, and wrote
that
grounds
were largethe
enough
to house the 10,000 who gathered for a monastic revolt in
0,000 who gathered516
for to
a monastic
revolt
in
protest the
Emperor's
opposition to the Council of Chalcedon.
sition to the Council of Chalcedon.
Under St. Stephenâs monastery lie a series of tombs constructed during the First Temple times (8th-7th century BC
e a series of tombssubsequently
constructed during
thethe
First
Templecommunity
times (8th-7th
century
BCE)
and CE. Eudociaâs monastery was destroyed i
used by
monastic
in the
5th -6th
centuries
c community in theduring
5th -6th
Eudociaâs
monastery
was
destroyed
614 to document occupation of the site until the 19
thecenturies
Persian CE.
invasion,
but a rich
historical
record
can beinfound
rich historical record
can beInfound
document
occupation of
the site until
the 19th
century.
1884tothe
French Dominicans
purchased
a portion
of the former Byzantine compound and uncovered the
nicans purchased acomplex.
portion ofToday
the former
Byzantinemonastery
compoundand
andits
uncovered
theFrench
crypt School for Biblical Archaeology sit atop the an
the Dominican
associated
onastery and its associated
complex.French School for Biblical Archaeology24sit atop the ancient
Biocultural Model:The biocultural model integrates information from both the natural and the
The basilica of St. Stephen was constructed by the Empress Eudocia between 431 and 438,
during an era of expansion in ecclesiastical construction. Built to house the relics of the
Protomartyr Stephen, which were first housed at Hagia Sion, the walled monastic compound was
the largest of all church structures in or around Jerusalem for over a century, larger even than the
precincts of the Golgotha complex. Evagrius described the site as “a vast temenos [sacred
enclosure], remarkable for its proportions and for its beauty.” Cyril of Scythopolis referred to the
compound as a “diocese” due to its size, and wrote that the grounds were large enough to house
the 10,000 who gathered for a monastic revolt in 516 to protest the Emperor's opposition to the
Council of Chalcedon.
Under St. Stephen’s monastery lie a series of tombs constructed during the First Temple times
(eighth-seventh century BCE) and subsequently used by the monastic community in the fifth and
sixth centuries CE. Eudocia’s monastery was destroyed in 614 during the Persian invasion, but a
rich historical record can be found to document occupation of the site until the nineteenth
century. In 1884 the French Dominicans purchased a portion of the former Byzantine compound
and uncovered the crypt complex. Today the Dominican monastery and its associated French
School for Biblical Archaeology sit atop the ancient complex.
File:Jerusalem
Bethesda
BW
THE
CHURCH
OF1.JPG
ST. MARY OF THE PROBATICA
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of the Pools
Pool of Bethesda - model in the Israel Museum Picture taken by deror avi on 18th August 2006.
The copyright holder of this file allows anyone to use it for any purpose, provided that the copyright
holder is properly attributed. Redistribution, derivative work, commercial use, and all other use is
permitted.
Summary
View this and other nearby images on: OpenStreetMap
31° 46! 53.18" N, (https://tools.wmflabs.org/wiwosm/osm-on-ol/commons-on-osm.php?
File history
Camera 35° 14! 09.86" E zoom=16&lat=31.781438888889&lon=35.236072222222) - Google Earth
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location
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latdegdec=31.781438888889&londegdec=35.236072222222&scale=10000&commons=1)
Description Deutsch: Jerusalem, Bethesda. Blickrichtung West. Das Bild zeigt das Südbecken, mit einem
Stützpfeiler, der das Seitenschiff einer ehemals vorhandenen byzantinischen Kirche trug.
English: Jerusalem, Pool of Bethesda
25
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The Present Church of St. Anne
Summary
The Pool of Bethesda is a pool of water in the Muslim Quarter of Jerusalem, on the path of the
Beth Zeta Valley. The fifth chapter of the Gospel of John describes such a pool in Jerusalem,
near the Sheep Gate, which is surrounded by five covered colonnades. It is associated with
healing. Until the nineteenth century, there was no evidence outside of John’s Gospel for the
existence of this pool; therefore, scholars argued that the gospel was written later, probably by
someone without first-hand knowledge of the city of Jerusalem, and that the ‘pool’ had only a
Licensing
metaphorical, rather than historical, significance.
31° 46! 53.19" N, View this and other nearby images on: OpenStreetMap (https://tools.wmflabs.org/wiwosm/osm-onol/commons-on-osm.php?zoom=16&lat=31.781441666667&lon=35.236075) - Google Earth
Camera location 35° 14! 09.87" E
(https://tools.wmflabs.org/geocommons/earth.kml?
latdegdec=31.781441666667&londegdec=35.236075&scale=10000&commons=1)
Description English: Jerusalem, St. Anna church
Deutsch: Jerusalem, St. Anna Kirche
Date 10 November 2008
Source Own work
Author Berthold Werner
I, the copyright holder of this work, release this work into the public domain. This applies worldwide.
In some countries this may not be legally possible; if so:
In the nineteenth century, archaeologists discovered the remains of a pool fitting the description
in John’s Gospel.
File history
I grant anyone the right to use this work for any purpose, without any conditions, unless such conditions are required by law.
Name
Click on a date/time to view the file as it appeared at that time.
The name of the pool is said to be derived from the Hebrew language and/or Aramaic language.
beth hesda meaning either house of mercy or house of grace. In both Hebrew and Aramaic the
word could also mean ‘shame, disgrace.’ This dual meaning may have been thought appropriate
since the location was seen as a place of disgrace due to the presence of invalids, and a place of
grace, due to the granting of healing.
Alternative renderings to the name "#$%&'( (Bethesda), appearing in manuscripts of the Gospel
of John, include )#$*+$( (Beth-zatha) and Bethsaida (not to be confused with Bethsaida, a
town in Galilee), although the latter is considered to be a metathetical corruption by Biblical
scholars. The Vulgate and most of the Fathers call it a “sheep pool” (probatike, probatica), but
the Greek text of John 5:2 is commonly understood to mean that it was situated near the sheep
gate. This would place it north of the temple area. The early writers speak of it as a double pool,
the fifth portico running between the two basins, but give no details as to its location. From the
sixth to the thirteenth century, it is mentioned as being near the present church of St. Anne. Just
west of this church an old double pool was discovered some years ago, which is, there is little
doubt, the pool spoken of by medieval writers, and probably the old pool of Bethesda.
Delitzsch (“Talmudische Studien, X. Bethesda,” Zeitschrift für die gesamte lutherische
Theologie und Kirche, 1856) suggested that the name comes from a mishnaic Hebrew loanword
from Greek, estiv/estava, that appropriately referred to &,-(.
26
The Pool in the Gospel of John
The Johannine narrative (chapter 5) describes the porticos as being a place in which large
numbers of infirm people were waiting, which corresponds well with the site's 1st century AD
use as an asclepieion. Some ancient biblical manuscripts argue that these people were waiting for
the troubling of the water; a few such manuscripts also move the setting away from Roman
rituals into something more appropriate to Judaism, by adding that an angel would occasionally
stir the waters, which would then cure the first person to enter. Although the Vulgate does not
include the troubling of the water or the ‘angel tradition,’ these were present in many of the
manuscripts used by early English translations of the Bible, who therefore included it in their
translations. Modern textual scholarship views these extra details as unreliable and unlikely to
have been part of the original text; many modern translations do not include the troubling of the
water or the ‘angel tradition,’ but leave the earlier numbering system, so that they skip from
verse 3a straight to verse 5.
The biblical narrative continues by describing a sabbath visit to the site by Jesus, during which
he heals a man who has been bedridden for many years, and could not make his own way into
the pool. Some scholars have suggested that the narrative is actually part of a deliberate polemic
against the Asclepius cult, an antagonism possibly partly brought on by the fact that Asclepius
was worshipped as Savior (Greek: Soter), in reference to his healing attributes. The narrative
uses the Greek phrase ./012 /%34&$+0 (hygies genesthai), which is not used anywhere in the
Synoptic Gospels, but appears frequently in ancient testimonies to the healing powers of
Asclepius; the later narrative in the Gospel of John about Jesus washing Simon Peter’s feet at the
Last Supper, similarly uses the Greek term 5-6%03 (louein), which is a special term for washing
in an Asclepieion, rather than the Greek word used elsewhere in the Johannine text to describe
washing - 378,%03 (niptein).
Archaeology
Prior to archaeological digs, the Pool of Bethesda was identified with the modern so-called
Fountain of the Virgin, in the Kidron Valley, not far from the Pool of Siloam, and alternately
with the Birket Israel, a pool near the mouth of the valley which runs into the Kidron south of St.
Stephen’s Gate. Others identified it with the twin pools then called the Souterrains (French for
“Subterranean”), under the Convent of the Sisters of Zion; subsequent archaeological
investigation of the area has determined these to actually be the Strouthion Pool.
In digs conducted in the nineteenth century, Schick discovered a large tank situated about 100
feet north-west of St. Anne’s Church, which he contended was the Pool of Bethesda. Further
archaeological excavation in the area, in 1964, discovered the remains of the Byzantine and
Crusader churches, Hadrian’s Temple of Asclepius and Serapis, the small healing pools of the
Asclepieion, the other of the two large pools, and the dam between them. It was discovered that
the Byzantine construction was built in the very heart of Hadrian’s construction, and contained
the healing pools.
History
The history of the pool began in the eighth century BCE, when a dam was built across the short
Beth Zeta valley, turning it into a reservoir for rain water; a sluice-gate in the dam allowed the
height to be controlled, and a rock-cut channel brought a steady stream of water from the
reservoir into the city. The reservoir became known as the Upper Pool. Around 200 BCE, during
27
the period in which Simon II was the Jewish High Priest, the channel was enclosed, and a second
pool was added on the south side of the dam; although popular legend argues that this pool was
used for washing sheep, this is very unlikely due to the pool’s use as a water supply, and its
extreme depth (13 meters).
In the first century BCE, natural caves to the east of the two pools were turned into small baths, as
part of an asclepieion; however, the Mishnah implies that at least one of these new pools was
sacred to Fortuna, the goddess of fortune, rather than Asclepius, the god of healing. Scholars
think it likely that this development was founded by the Roman garrison of the nearby Antonia
Fortress, who would also have been able to protect it from attack the location of the asclepieion,
outside the then city walls, would have made its presence tolerable to the Jews, who might
otherwise have objected to a non-Jewish religious presence in their holy city.
an altar by a 14-pointed silver star set into the marble floor and su
neutral,the
although
it features
primarily Armenian
In the mid first century CE, Herod Agrippa expanded thedenominationally
city walls, bringing
asclepieion
into
which
is
maintained
by
the
Roman
Catholics,
marks
the site wher
the city. When Hadrian rebuilt Jerusalem as Aelia Capitolina, he placed a roadway along the
manger.
dam, and expanded the asclepieion into a large temple to Asclepius and Serapis. In the Byzantine
era, the asclepieion was converted to a church, the Church
of adjoining
St. MaryChurch
of theofProbatica.
“The
St. Catherine, the Roman Catholic Chur
and has since been further modernized according to the liturgical t
After the Crusader conquest of Jerusalem, the church buildings
were rebuilt on a smaller scale
where the Latin Patriarch of Jerusalem celebrates Midnight Mass
with a new church erected nearby. This new church, named
for
completed
in be maintained be
this MidnightSaint
Mass Anne
predateand
Vatican
II, but must
1138 CE, was built over the site of a grotto believed by
theofCrusaders
be the
birthplace
of custody of the H
duties
the various to
church
authorities
that have
Anne, grandmother of Jesus. After the conquest of Jerusalem
byOttoman
SaladinEmpire,
it was that
transformed
intoto this day.”4
under the
is still in force
a school
fiqh. Gradually
theset
buildings
intofloor
ruin,and
becoming
a midden.
the early
an for
altarShafi`i
by a 14-pointed
silver star
into the fell
marble
surrounded
by silverInlamps.
This altar is
nineteenth
century,
the
Ottoman
Empire,
as
an
act
of
gratitude,
offered
Queen
Victoria
the altar in the Gr
denominationally neutral, although it features primarily Armenian Apostolic influences. Another
choicewhich
of possessing
the
Bethesda
site
or
Cyprus;
the
Anglican
church
lobbied
for
the
Bethesda
is maintained by the Roman Catholics, marks the site where traditionally Mary laid the newborn Baby in
site, but
Victoria chose Cyprus, so in 1856, the Ottomans gave the site to France instead. The
manger.
French constructed the Church of Saint Anne, at the south east corner of the site, leaving the
Church of St. Catherine, the Roman Catholic Church, was built in a more modern Gothic reviva
ancient“The
ruinsadjoining
untouched.
and has since been further modernized according to the liturgical trends which followed Vatican II. This is the c
where the Latin Patriarch of Jerusalem celebrates Midnight Mass on Christmas Eve. Certain customs still obser
THE predate
CHURCH
OF II,
THE
NATIVITY,
BETHLEHEM
this Midnight Mass
Vatican
but must
be maintained
because the “status quo” (the customs, rights and
duties of the various church authorities that have custody of the Holy Places) was legally fixed by a firman in 18
The Church
the
under the Ottoman Empire,
that isin
still
inRoman
force to Byzantine
this day.”4 Period
Original church basilica erected 327-333
(Above: Richard Krautheimer with Slobodan Curcic, Early Christian
and London, Yale University Pre
Ground Plan of the original first Church of the
Nativity showing opening in floor over the the
Grotto of Christ’s birth and stairs descending to
the Grotto.
Original church basilica erected 327-333
edited: original
diagram at Architecture
http://www.bible.ca/archeology/b
(Above: Richard Krautheimer with Slobodan Curcic,(Above,
Early Christian
and Byzantine
[Revised], [New H
floor.htm)
and London, Yale University Press, 1986] p59)
28
The Church Today
1. Courtyard; 2. Armenian monastery; 3. Armenian
courtyard; 4. Narthex; 5. Font; 6. Cloister; 7. Chapel of
St. Jerome; 8. Altar of St. Eusebius; 9. Sts Paula and
Eustochium; 10. St. Jerome; 11. Altar of the Virgin;
12. Tombs of the Holy Innocents; 13. Altar of St.
Joseph; 14. Cistern; 15. Grotto of the Nativity; 16.
Manger;
17. Altar2.of
the Magi;monastery;
18. Burial 3.
grottoes;
19.
1. Courtyard;
Armenian
Armenian
Altar
of the Circumcision;
Main
altar; 21. 7.
Cistern;
courtyard;
4. Narthex; 5.20.
Font;
6. Cloister;
Chapel of
22.St.
Star
of the 8.
Nativitiy;
of Kings;
Jerome;
Altar of23.
St. Altar
Eusebius;
9. Sts24.
Paula and
Church
of
St.
Catherine;
25.
Sacristy
and
chapel
of St.
Eustochium; 10. St. Jerome; 11. Altar of
the Virgin;
George;
26.
Bell
tower
12. Tombs of the Holy Innocents; 13. Altar of St.
14. Cistern; 15. Grotto of the Nativity; 16.
LIVING CORAM DEO Joseph;
Manger; 17. Altar of the Magi; 18. Burial grottoes; 19.
Altar of the Circumcision; 20. Main altar; 21. Cistern;
It was this same Patriarch who was obliged to hand
22. Star of the Nativitiy; 23. Altar of Kings; 24.
over Palestine to Caliph Omar at the head of the Arab
Church of St. Catherine; 25. Sacristy and chapel of St.
armies in 638. Cordial relations were established
George; 26. Bell tower
between the two men and the church’s sanctity was
respected by Omar. Muslims were conceded the right to pray in the south aisle, a right that has been
DECEMBER 21, 2014The
| 505 !Present
446 | PLANBuildings
OF THE CHURCH OF THE NATIVITY
maintained to the SUNDAY,
present day.
It was this same Patriarch who was obliged to hand
A few years earlier, in 614, the church had a narrower escape.
Sassanian
army from
invaded
over A
Palestine
to Caliph
OmarPersia
at thehad
head
of the the
Arab
Holy Land and proceeded to destroy all the churches. However,
they
desisted
at
Bethlehem
because
they
armies in 638. Cordial relations were established
recognised the images of their ancestors, the Magi, above between
the entrance
to the
Church
of church’s
the Nativity.
Thiswas
the two
men
and the
sanctity
account
makes
sense
by
virtue
of
the
fact
that
the
Magi
were
traditionally
represented
in
early
Christian
respected by Omar. Muslims were conceded the right to pray in the south aisle, a right that has been art as
Zoroastrian
priests,
the Nativity mosaic from Sta. Maria Maggiore (below) and on the wall mosaics
maintained
to theevident
presentinday.
of the church of St. Apollinare Nuovo and St. Vitale in Ravenna, dating from the time of Justinian (c. 550).
A few years earlier, in 614, the church had a narrower escape. A Sassanian army from Persia had invaded the
Only
a century
after
Justiniantohad
rebuiltallthe
Sophronius,
of Jerusalem,
wrotebecause
the following
Holy
Land and
proceeded
destroy
thechurch,
churches.
However,Patriarch
they desisted
at Bethlehem
they
lyrical
description
of
it:
recognised the images of their ancestors, the Magi, above the entrance to the Church of the Nativity. This
account makes sense by virtue of the fact that the Magi were traditionally represented in early Christian art as
I would
go with
a heart
filled Maggiore (below) and on the wall mosaics
Zoroastrian priests, evident in the Nativity
mosaic
from
Sta. Maria
With
all
the
fervour
of
holy
of the church of St. Apollinare Nuovo and St. Vitale in Ravenna,love
dating from the time of Justinian (c. 550).
To the little town of Bethlehem
Where
thethe
King
of allSophronius,
things was born.
Only a century after Justinian had
rebuilt
church,
Patriarch of Jerusalem, wrote the following
PLAN OF THE CHURCH OF THE NATIVITY
lyrical description of it:
With my heart dancing I would enter
Those
most
halls,filled
I would
go sacred
with a heart
TheWith
four all
most
admirable
the fervour ofarcades
holy love
AndTothetheelegant
three-fold
apse.
little town
of Bethlehem
Gazing
at
the
numerous
pillars
Where the King of all things was born.
Gleaming with gold, a work
Decorated
withdancing
marvellous
art, enter
With my heart
I would
I wouldThose
dispelmost
the clouds
of
care.
sacred halls,
The four most admirable arcades
I would
at the coffered
ceiling
Andgaze
the elegant
three-fold
apse.
With
its
brilliant
stars
of
gold:
Gazing at the numerous pillars
From0 these
marvels
works
of art
Like
Gleaming
withofgold,
a work
The grace
of
the
heavens
shines
Decorated with marvellousforth.
art,
I would dispel the clouds of care.
I would gaze at the coffered ceiling
With its brilliant stars of gold:
From these marvels of works of art
The grace of the heavens shines forth.
29
-
File:Birthplace of Jesus.jpg
From Wikipedia, the free encyclopedia
Size of this preview: 800 ! 531 pixels.
Original file
"(1,760
! 1,168 pixels,Site
file size:
327 KB, MIME
The
Supposed
of Jesus’
birthtype:
in image/jpeg)
the Crypt
Open in Media Viewer
marked by the star
The Church of the This
Nativity
is a basilica located in Bethlehem, Palestine. The church was
is a file from the Wikimedia Commons. Information from its description page there is shown below.
is a freely licensed media file
repository.
can help.
originally commissioned in 327 CECommons
by Constantine
and
hisYoumother
Helena over the site that is
Description
English:
Interior
of
the
Church
of
the
Nativity.
still traditionally considered to be located over the cave that marks the birthplace of Jesus of
Date of
17 January
Nazareth. The Church
the 2001
Nativity site’s original basilica was completed in 339 CE and
Source Picture by English Wikipedia editor Rossnixon, originally uploaded there as File:Birthplace of
destroyed by fire during Jesus.jpg
the Samaritan
Revolts in the sixth century CE. A new basilica was built
on 12 February 2009
565 CE by Justinian,
the User:Rossnixon
Byzantine Emperor, restoring the architectural tone of the original. The
Author
Permission
site of the Church
of the Nativity has had numerous additions since this second construction,
(Reusing this file)
This work has been released into the public domain by its author, Rossnixon at the
including its prominent bell towers.
Due
toThis
itsapplies
cultural
and geographical history, the site holds a
wikipedia
project.
worldwide.
prominent religious significanceInto
those
of
both
the
Christian
and Muslim faiths.
case this is not legally possible:
Rossnixon grants anyone the right to use this work for any purpose, without any
conditions, unless
conditions are
required by law.
The site of the Church of the Nativity
is such
a World
Heritage
Site, and was the first to be listed
under Palestine by the United Nations Educational, Scientific and Cultural Organization
(UNESCO). The site is also on UNESCO’s List of World Heritage Sites in Danger.
History
First century holy site (circa 4-6 CE - 327 CE)
The holy site, known as the Grotto, that the Church of the Nativity sits atop, is today associated
with the cave in which the birth of Jesus of Nazareth is said to have occurred. In 135 CE, Hadrian
is said to have had the Christian site above the Grotto converted into a worship place for Adonis,
the Greek god of beauty and desire. A father with the Church of the Nativity, Jerome, noted
before his death in 420 CE that the holy cave was at one point consecrated by the heathen to the
worship of Adonis, and that a pleasant sacred grove was planted there in order to wipe out the
memory of Jesus. Although some modern scholars dispute this argument and insist that the cult
of Adonis-Tammuz originated the shrine and that it was the Christians who took it over,
substituting the worship of Jesus, the antiquity of the association of the site with the birth of
Jesus is attested by the Christian apologist Justin Martyr (c. 100 – 165 CE), who noted in his
Dialogue with Trypho that the Holy Family had taken refuge in a cave outside of town:
30
Joseph took up his quarters in a certain cave near the village; and while they were there
Mary brought forth the Christ and placed Him in a manger, and here the Magi who came
from Arabia found Him.(chapter LXXVIII).
Additionally, the Greek philosopher Origen of Alexandria (185 CE - circa. 254 CE) wrote:
In Bethlehem the cave is pointed out where He was born, and the manger in the cave
where He was wrapped in swaddling clothes. And the rumor is in those places, and
among foreigners of the Faith, that indeed Jesus was born in this cave who is worshipped
and reverenced by the Christians. (Contra Celsum, book I, chapter LI).
Fourth century basilica, (327 - est. 529/556 CE)
The first basilica on this site was begun by Saint Helena, the mother of Emperor Constantine
I. Under the supervision of Bishop Makarios of Jerusalem, the construction started in 327 CE
and was completed in 333. Construction of this early church was carried out as part of a
larger project following the First Council of Nicaea during Constantine’s reign to build on
the supposed sites of the life of Jesus. The design of the basilica centered around three major
architectural sections: (1) an octagonal rotunda over the area believed to be where Jesus of
Nazareth was born; (2) a boxed atrium area of 148 by 92 feet (45 meters by 28 meters); and
(3) double-aisled forecourt of 95 by 93 feet (29 meters by 28 meters). The structure was
burnt down and destroyed in a revolt between the Jews and the Samaritans in 529 or 556 CE.
Sixth century basilica, (565 CE)
The current basilica was rebuilt in its present form in 565 CE by Byzantine Emperor Justinian
I. When the Persians under Chosroes II invaded in 614, they did not destroy the structure.
According to legend, their commander Shahrbaraz was moved by the depiction inside the
church of the Three Magi wearing Persian clothing, and commanded that the building be
spared. The Crusaders made further repairs and additions to the building during the Latin
Kingdom of Jerusalem, with permission and help given by the Byzantine Emperor, and the
first King of Jerusalem was crowned in the church. Over the years, the compound has been
expanded, and today it covers approximately 12,000 square meters. The theft in 1847 of the
silver star marking the spot where Christ was born, was one of the direct causes for French
involvement in the Crimean War against Russia.
Eleventh and twelfth century additions and restoration, (circa 1050 CE-1169 CE)
Until 1131 CE, the Church of the Nativity was used as the primary coronation church for
crusader kings. During this time, extensive decoration by the crusaders and various
restorations of the basilica and grounds took place. This decoration and restoration process
took place until 1169 CE.
Fourteenth century roof restoration, (1448-1480 CE)
The roof of the Church of the Nativity lay in poor condition after the desecration that
occurred in April 1244 at the hands of the Khwarezmian Turks. In August 1448 CE, the
Duchy of Burgundy committed resources to the project, but it was not until 1480 that they
were able to get the project underway in Bethlehem. Due to this worsening condition of the
wooden Church roof, in 1480 an extensive roof reconstruction and renovation project took
place on the Church of the Nativity. Multiple regions contributed supplies to have the Church
31
roof repaired, with England supplying the lead, the Second Kingdom of Burgundy supplying
the wood, and the Republic of Venice providing the labor.
Nineteenth century damage, conflict, and administration (1834 CE-1869 CE)
Between 1834 and 1837, earthquakes and aftershocks in Bethlehem inflicted significant
damage to the Church of the Nativity. The initial earthquake, the 1834 Jerusalem earthquake,
damaged the church’s bell tower, the furnishings of the cave on which the church is built,
and other parts of its structure. Minor damages were further inflicted with a series of strong
aftershocks in 1836 and with the Galilee earthquake of 1837 shortly thereafter.
By 1846, the Church of the Nativity and its surrounding site lay in disrepair. The Church’s
state had left the site vulnerable to looting. Much of the marble floors of the interior of the
Church were looted in the early half of the nineteenth century, and many were transferred to
use in other buildings around the region, including to the Temple Mount in Jerusalem. In that
same year, the religiously significant silver star was stolen that had been displayed above the
Grotto of the Nativity. In 1851, the Church of the Nativity was under the control of the
Ottoman Empire. But near Christmas of 1852, Napoleon III sent his ambassador to the
Ottoman Empire and forced the Ottomans to recognize France as the “sovereign authority” in
the Holy Land, which the Latins had lost in the eighteenth century. The Sultan of Turkey
replaced the silver star over the Grotto with a Latin inscription, but the Russian Empire
disputed the change in “authority,” citing two treaties—one from 1757 and the other from
1774 (the Treaty of Küçük Kaynarca)—and deployed armies to the Danube area. As a result,
the Ottomans issued firmans essentially reversing their earlier decision, renouncing the
French treaty, and restoring the Greeks to the sovereign authority over the churches of the
Holy Land for the time being. Since individual churches did not have a say in firmans,
tensions arose at the local level. These, along with the theft of the silver star, helped to
further fuel the debate between the Russian Empire and the Ottoman Empire over the
occupation of holy sites around the region. This theft is often cited by scholars as one of the
catalysts of the Crimean War.
Twentieth century repair and restoration, (1930s CE)
Twenty-first century siege of the church, (2002 CE)
In April 2002, during the second Intifada, some 50 armed Palestinians wanted by the Israel
Defense Forces (IDF) locked themselves in the church with some 200 monks and other
Palestinians who arrived at the site for different reasons, and were held as hostages by the
gunmen. Because of the historic value of the building the IDF did not break into the building,
but instead prevented the entry of food. The siege lasted 39 days and some of the gunmen
were shot by IDF snipers. After lengthy negotiations it was agreed that the remaining
gunmen would be evacuated to Gaza, Spain and Italy.
2014 arson
The interior of the Church of the Nativity as photographed by the Matson Photographic
Service in the 1930sShortly after the 2014 visit to Israel of Pope Francis the cave beneath the
church was set on fire by an unknown arsonist. The cave that was burnt had been visited by
Pope Francis earlier that same day.
32
Current administration
The church is administered jointly by Greek Orthodox, Roman Catholic and Armenian
Apostolic authorities. All three traditions maintain monastic communities on the site. As a
result, however, there have been repeated brawls among monk trainees over quiet respect for
others’ prayers, hymns and even the division of floorspace for cleaning duties. The
Palestinian police have been called to restore peace and order.
Site architecture and layout
The structure of the site of the Church of the Nativity is a combination of two churches and a
crypt beneath—the Grotto of the Nativity where tradition states that Jesus of Nazareth was
born.
Site layout and architectural expansion
•
•
•
•
The main Basilica of the Nativity is maintained by the Greek Orthodox Patriarchate of
Jerusalem. It is designed like a typical Roman basilica, with five aisles (formed by
Corinthian columns) and an apse in the eastern end, where the sanctuary is. The church
features golden mosaics covering the side walls, which are now largely decayed. The
basilica is entered through a very low door, called the “Door of Humility.” The original
Roman style floor has since been covered over, but there is a trap door in the modern
floor which opens up to reveal a portion of the original mosaic pavement from the
Constantinian basilica. The church also features a large gilded iconostasis, and a complex
array of lamps throughout the entire building. The wooden rafters were donated by King
Edward IV of England. The same king also donated lead to cover the roof; however, this
lead was later taken by the Ottoman Turks, who melted it down for ammunition to use in
war against Venice. Stairways on either side of the Sanctuary lead down by winding
stairs to the Grotto.
The adjoining Church of St. Catherine, the Roman Catholic Church, was built in a more
modern Gothic revival style, and has since been further modernized according to the
liturgical trends which followed Vatican II. This is the church where the Latin Patriarch
of Jerusalem celebrates Midnight Mass on Christmas
Certain customs still observed in this Midnight Mass predate Vatican II, but must be
maintained because the “status quo” (the customs, rights, and duties of the various church
authorities that have custody of the Holy Places) was legally fixed by a firman in 1852,
under the Ottoman Empire, that is still in force to this day.
The Bas-relief of the Tree of Jesse is a large work by well-known religious sculptor
Czes9aw D:wigaj which was recently incorporated into the Church of St. Catherine as a
gift of Pope Benedict XVI during his trip to the Holy Land in 2009. Measuring in at 3.75
by 4 meters (12.3 by 13.1 feet), its corpus represents an olive tree figuring as the Tree of
Jesse displaying Christ’s lineage from Abraham through St. Joseph along with other
biblical motifs. Situated along the passage used by pilgrims making their way to the
Grotto of the Nativity, the bas relief also incorporates symbolism from the Old
Testament. The upper portion is dominated by a crowned figure of Christ the King in an
open armed pose blessing the Earth.
33
•
•
•
The Grotto of the Nativity, an underground cave located beneath the basilica, enshrines
the site where Jesus is said to have been born. The exact spot is marked beneath an altar
by a fourteen-pointed silver star set into the marble floor and surrounded by silver lamps.
This altar is denominationally neutral, although it features primarily Armenian Apostolic
influences. Another altar in the Grotto, which is maintained by the Roman Catholics,
marks the site where traditionally Mary laid the newborn Baby in the manger.
Numerous Chapels are found in the compound as well, including the Chapel of Saint
Joseph, commemorating the angel’s appearance to Joseph, commanding him to flee to
Egypt (Matthew 2:13); the Chapel of the Innocents, commemorating the children killed
by Herod (Matthew 2:16–18); and the Chapel of Saint Jerome, where traditionally he
translated the Bible into Latin (the Vulgate).
Manger Square, a large paved courtyard in front of the Church, is the site where crowds
gather on Christmas Eve to sing Christmas carols in anticipation of the midnight services.
Preservation and related concerns
The basilica was placed on the 2008 Watch List of the 100 Most Endangered Sites by the
World Monuments Fund:
The present state of the church is worrying. Many roof timbers are rotting, and have
not been replaced since the nineteenth century. The rainwater that seeps into the
building not only accelerates the rotting of the wood and damages the structural
integrity of the building, but also damages the twelfth- century wall mosaics and
paintings. The influx of water also means that there is an ever-present chance of an
electrical fire. If another earthquake were to occur on the scale of the one of 1834, the
result would most likely be catastrophic. . . . It is hoped that the listing will encourage
its preservation, including getting the three custodians of the church – the Greek
Orthodox Church, the Armenian Orthodox Church, and the Franciscan order – to
work together, which has not happened for hundreds of years. The Israeli government
and the Palestinian Authority would also have to work together to protect it.
In 2010, the Palestinian Authority announced that a multimillion-dollar restoration program
was imminent.
World Heritage Site
In 2012, the church complex became the first Palestinian site to be listed as a World Heritage
Site by the World Heritage Committee at its thirty-sixth session on June 29. It was approved
by a secret vote of 13-6 in the 21-member committee, according to UNESCO spokeswoman
Sue Williams, and following an emergency candidacy procedure that by-passed the eighteenmonth process for most sites, despite the opposition of the United States and Israel. The site
was approved under criteria four and six. The decision was a controversial one on both
technical and political terms. It has also been placed on the List of World Heritage in Danger
as it is suffering from damages due to water leaks.
34
General view
the Arab OF
village
of Bethany (al-Azariyeh).
THEofTOMB
LAZARUS
IN BETHANY
Plan of the edifices pertaining to the Sanctuary of St. Lazarus in
Bethany.
I - Ancient tombs.
II - First Church (4th cent.)
III - Second Church (5th cent.)
IV - Third and Fourth Church with the monastery (12th cent.)
V - Present Church and other buildings.
1) Present Church of St. Lazarus.
2) Mosque from the 16th cent.
3) Tomb of Lazarus.
4) Other tombs.
A - Entrance to the Franciscan church and monastery.
B - Entrance to the Tomb of Lazarus.
The rock-cut stairs leading down to
the Tomb of Lazarus, seen from the
antechamber.
35
Today's entrance to Lazarus' tomb
The Entrance to the Tomb
4. THE GROTTO VENERATED BY JEWISH-CHRISTIANS
ln 1950, while a trench was being dug in the property of the Sisters of Charity, to the northwest of the Franciscans' olive grove, a grotto was discovered marked with scratchings (graffiti)
which give proof of long devotion. Dating from Byzantine times, these symbols were studied by
two professors from the Franciscan Biblical Institute and by two from the French Biblical School,
Frs. Benoit and Boismard. The latter wrote a long article on the subject in the Review published
by the School. Another Franciscan professor, Fr. F. Testa, has made a fresh study. According to
him, this grotto must have been a place sacred to Jewish-Christians where they commemorated
the supper of Christ and his disciples which, according to various documents, took place on
Resurrection Day and precisely in the Bethany area. Whatever the facts, the Jewish-Christian
nature of the grotto is proven by the cosmic ladder, the triangle and various eschatological
designs on the walls. The cosmic ladder symbolizes the journey which the soul must make from
the grave to God. It appears often in the writings and monuments relative to Jewish-Christian
belief. The grotto was abandoned about the fifth-sixth century, that is about the time when the
Jewish-Christian communities themselves disappeared.
The Franciscan Church
The Tomb of Lazarus is a traditional spot of pilgrimage located in the West Bank town of alEizariya, traditionally identified as the biblical village of Bethany, on the southeast slope of the
Mount of Olives, some 2.4 kilometers (1.5 miles) east of Jerusalem. The tomb is the purported
site of a miracle recorded in the Gospel of John in which Jesus raises Lazarus.
The venerated Grotto of the Jewish-Christians at Bethany
5. THE STONE OF THE MEETING
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According to Egeria, the meeting of Jesus and the two sisters was localized about 500 yards
west of the tomb, in the Jerusalem direction. To the west of the village also, there was found
the tower or column with which the Abbot Daniel associates the meetings.
History
The site, sacred to both Christians and Muslims, has been identified as the tomb of the gospel
account since at least the fourth century CE. As the Catholic Encyclopedia of 1913 states,
however, while it is “quite certain that the present village formed about the traditional tomb of
Lazarus, which is in a cave in the village,” the identification of this particular cave as the actual
tomb of Lazarus is “merely possible; it has no strong intrinsic or extrinsic authority.”
Archeologists have established that the area was used as a cemetery in the first century CE, with
tombs of this period found “a short distance north of the church.”
Several Christian churches have existed at the site over the centuries. Since the sixteenth century,
the site of the tomb has been occupied by the al-Uzair Mosque. The adjacent Roman Catholic
Church of Saint Lazarus, built between 1952 and 1955 under the auspices of the Franciscan
Order, stands upon the site of several much older ones. In 1965, a Greek Orthodox church was
built just west of the tomb.
The Tomb
The entrance to the tomb today is via a flight of uneven rock-cut steps from the street. As it was
described in 1896, there were twenty-four steps from the then-modern street level, leading to a
square chamber serving as a place of prayer, from which more steps led to a lower chamber
believed to be the tomb of Lazarus. The same description applies today.
The steps enter the antechamber (3.35 meters long by 2.20 meters wide) through the north wall;
the outline of the former entrance via the mosque can still be seen on the east wall. The floor of
the antechamber is two steps above the floor level of the mosque, possibly due to rock falls from
the soft limestone ceiling during construction of the Crusader-era church above the tomb. The
Crusaders strengthened the tomb itself with masonry, which obscures most of the original rock
surface (except for a few holes). The alignment of the tomb and antechamber suggests they
predate the Byzantine churches and may very well be from the time of Jesus.
Three steps connect the antechamber with the inner burial chamber (which measures a little more
than two square meters in size). It contains three funerary niches (arcosolia), now mostly hidden
by the Crusader masonry. One tradition places the tomb of Lazarus to the right of the entrance,
which was formerly closed by a horizontal stone. Tradition also says that Jesus was standing in
this antechamber when he called Lazarus from the grave.
History of previous churches at Bethany
There is no mention of a church at Bethany until the late fourth century CE, but both the historian
Eusebius of Caesarea (c. 330) and the Bordeaux pilgrim in the Itinerarium Burdigalense (c. 333)
do mention the tomb of Lazarus. The first mention of a church dedicated to Saint Lazarus, called
the Lazarium, is by Jerome in 390. This is confirmed by the pilgrim Egeria in her Itinerary,
where she recounts a liturgy celebrated there in about the year 410. Therefore, the church is
thought to have been built between 333 and 390. Egeria noted, when the liturgy for Lazarus on
the Saturday in the seventh week of Lent was performed, “so many people have collected that
they fill not only the Lazarium itself, but all the fields around.”
The Lazarium consisted of the church (to the east of the site), the tomb of Lazarus (to the west),
and an open space between the two which probably served as an atrium. The church was in the
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form of a three-aisle basilica. The apse, in a solid rectangular block shape, was at the east end. A
sacristy on each side opened into the aisles.
The Lazarium was destroyed by an earthquake in the sixth century, and was replaced by a larger
church. This church was mentioned by the Coptic Pope Theodosius I of Alexandria, circa 518
and by the Frankish bishop Arculf in his narrative of the Holy Land, circa 680. It survived intact
until the Crusader era. The second church followed the same general plan as the first, but the
apse was situated about 13 meters (43 feet) to the east in order to create a larger atrium. A chapel
was built on the south side of the atrium.
In 1138, King Fulk and Queen Melisende of Jerusalem obtained the village of Bethany from the
Latin Patriarch of Jerusalem in exchange for land near Hebron. The queen built a large
Benedictine convent dedicated to Mary and Martha to the south of the tomb and church.
Melisende had extensive repairs made to the sixth-century Byzantine church, which remained the
focal point of pilgrimages. For the use of the convent, the queen had a new church built over the
tomb of St. Lazarus with a triapsidal east end supported by barrel vaults (the largest of which
would be used for the currently existing mosque). This new church was dedicated to St. Lazarus
and the older church was re-consecrated to Saints Mary and Martha. Melisende also fortified the
complex with a tower.
After the fall of Jerusalem in 1187, the nuns of the convent went into exile. The new west church
was most likely destroyed at this time, with only the tomb and barrel vaulting surviving. The 6th
century church and tower were also heavily damaged at this time but remained standing. The
village seems to have been abandoned thereafter, though a visitor in 1347 mentioned Greek
monks attending the tomb chapel.
Current Structures
Mosque of al-Uzair
By 1384, a simple mosque had been built on the site of the existing structures. In the sixteenth
century, the Ottomans built the larger al-Uzair Mosque to serve the town’s (now Muslim)
inhabitants and named it in
honor of the town’s patron saint, Lazarus of Bethany. The construction utilized the surviving
barrel vaulting of the former west church. Its courtyard is in the Byzantine church atrium.
For 100 years after the mosque was constructed, Christians were invited to worship in it, but the
practice was frowned upon by
European church authorities who preferred for adherents of the faiths to remain separate. As
Christian access to the tomb became more difficult, the Franciscans were eventually permitted
(between 1566 and 1575) to cut a new entrance into the tomb on the north side. At some point
the original entrance from the mosque was blocked. This entrance can still be seen in the east
wall of the church’s antechamber.
Roman Catholic Church of St. Lazarus
In 1863, the Franciscan Custody of the Holy Land gained title to a plot of ground close to the
tomb of Lazarus. Other areas were acquired later. Between 1952 and 1955, a modern church
dedicated to St. Lazarus was built on this property over the remnants of the former Byzantine
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and Crusader east churches. The courtyard of this church stands over the west end of the older
churches. Parts of the original
mosaic floor are still visible here. The west wall of the courtyard contains the west façade of the
6th century basilica, as well as its three doorways. About twenty-five meters up a hill to the left
of the church is the modern entrance to the Tomb of Lazarus.
The architect of the modern church was the Italian Antonio Barluzzi. The church is set in a
cruciform pattern and stands over the east end of the older churches. “Its walls are almost
hermetically sealed and windowless. The dome is solidly incorporated into octagonal drum
overhead. All this suggests a subterranean vault, lonely as a grave. . . . The soaring higher
elements, crowned by the dome with its flood of light, suggests the joy of intense hope and
optimism.”
Visitors can view parts of the apse of the Lazarium through trapdoors in the floor, just inside the
main entrance. The modern church includes a façade mosaic depicting Mary, Martha, and
Lazarus; and the interior is decorated with polished stone and mosaics. The designs for the
mosaics of the church were done by Cesare Vagarini. The work itself was carried out by the firm
of Monticelli of Rome, which was also responsible for the mosaic decoration in the churches in
Tabor and Gethsemane.
Greek Orthodox Church of St. Lazarus
In 1965, a modern Greek Orthodox church was built just west of the Tomb. Its construction
incorporates the north wall of the former medieval Benedictine chapel. Nearby the church are
ruins that belong to the Orthodox Patriarchate and are traditionally identified either as the House
of Simon the Leper or Lazarus.
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