The Church of the Holy Sepulcher

The History of the Church of the Holy Sepulcher

 

Origins of the site

Our knowledge regarding the original Church of the Resurrection (Anastasis) is based on archaeological excavations of the 1960s and 1970s, as well as written sources from pilgrims and historians. Since the First Temple Period and until the 2nd century BCE this area was part of a city quarry, which was used for producing building material for the city. At some point, the quarry fell out of use, most probably because the remaining rock had been cracked by earthquakes. The quarry remained unused until the Second Temple Period (2nd century BCE), at which time they started to use it as a graveyard. Archaeologists found tombs in this area but there is no proof that any of these tombs belonged to Jesus. This area had been outside the city in 30 CE, as Agrippa I built Jerusalem’s Third Wall only in 40 CE. But even then this area remained empty and deserted until Emperor Hadrian rebuilt Jerusalem as Aelia Capitolina in 135 CE.

 

The Roman Pagan temple

It was after the Bar Kochba Revolt that Aelia Capitolina was rebuilt as a Pagan city, which included such Pagan features as public squares (forums) and temples. At the site of today’s Church of the Holy Sepulcher, Hadrian had built a temple to either Venus or Jupiter. Next to the temple there was a big plaza, located in today’s Muristan. The Pagan temple was located in this location until Queen Helena arrived in the Holy Land on a pilgrimage in 326 CE. Once in the Holy Land, she identified all the holy places with the help of locals, after which Emperor Constantine built the first four churches in the Holy Land on these locations.

 

The Byzantine-era church

Tradition states that when the Pagan temple was removed during the construction of the church, the tomb of Jesus was found underneath the rubble. In 335, a monumental church was therefore built on the site of the Pagan temple. The new church was dedicated to the Resurrection of Jesus, which is why the original name of the church was Church of the Resurrection, which in Greek is Anastasis. Originally, the entrance to the church was from the east, while today the entrance is from the south. While today we speak of one single church, the original church was a collection of different structures, actually composed of four distinct elements:

• The main entrance was from the Cardo (today’s main market street in the Old City) and led to the external courtyard (the eastern atrium).
• The external courtyard led to the basilica (which included the martyrion with the altar. Note that a martyr is a witness, i.e. one who gives testimony of the events that occurred here).
• The basilica then led to the inner atrium, which included the Holy Garden.
• The inner atrium led to the westernmost building, which was the holiest place in this church: the rotunda. The rotunda included a small shrine called the aedicula, inside of which the tomb of Jesus was located

Therefore, as visitors to the church walked westwards, the holiness-level of the site increased. Note that the Holy Garden included a limestone rock, which was a piece of the exposed bedrock of Golgotha, i.e. the site of Jesus’ Crucifixion. Note, also, that the Rotunda was built around the tomb as a symbol of hope. The dome above the Rotunda had a hole in the middle in order to shine light onto the tomb. The basilica included an altar and was located in the middle of the entire compound. The entire building, including the altar, was facing west. The reason for this unusual direction is that this was one of the first churches ever built, at which time clear architectural rules for churches did not exist yet. Furthermore, the direction of the church was determined by the tomb, which – after all – was located on the western side of the building. It can be assumed that the architects didn’t want the visitors of the church to have their back towards the tomb and the hill of Golgotha.

 

The Persian and Muslim conquest

During the Persian invasion of 614 CE the Anastasis church was damaged and the True Cross was captured. When the Byzantines reconquered the Holy Land, the church was renovated. This renovation took place in 628 under Modestus, but it is said that the renovated church had not been as beautiful as the original one. During the time of the Muslim conquest of the Holy Land, the church remained a Christian site, as the early Muslim rulers prohibited the destruction of Christian sites or their use as living-quarters.

 

The destruction by Al-Hakim bi-Amr Allah

In 1009 the Fatimid Caliph, who ruled from Egypt, ordered the complete destruction of the church. In 1048, the church was rebuilt by the Byzantines, although they were not ruling the country at that time. It was Byzantine emperor Constantine Monomachus, who had the money and the influence to cause the Fatimids to permit the rebuilding of the church. After Monomachus’ renovation, some major changes occurred in the church:

• The external atrium and the basilica were not renovated
• To the east of the church, a mosque had been built
• The entrance to the church was changed to the south (due to the construction of the mosque on the eastern side)

Changes made by the Crusaders

In 1099 the Crusaders entered Jerusalem and once they saw the poor state that the church was in, they decided to rebuild it. They changed many things about the church, although they kept the rotunda, which was over the tomb. The now renamed Church of the Holy Sepulcher was dedicated in 1149, i.e. exactly 50 years after the Crusader conquest of Jerusalem. What we see today is mostly the Crusader church from the 12th century, but we should remember that it incorporated a lot of other buildings, as well. These were the main differences between the Byzantine church and the Crusader church:

• The entrance was changed from the east to the south
• All parts of the remaining Byzantine church were now included in one big building
• The Holy Garden was replaced by a prayer hall
• The hill of Golgotha, which had been located in the corner of the garden, was converted into a room with two floors
• The Crusaders changed the apse in the prayer hall of the Basilica to face east. This is because they already had a deep understanding of Christian church-architecture.

The fire of 1808

In 1808 a huge fire broke out in the church, causing a lot of damage to the building, after which it almost collapsed. Since the Greek Orthodox Church offered a large enough bribe to the Ottoman rulers, they were given permission to perform the renovations. The Greek Orthodox Church therefore took advantage of their unique position and decided to add some extra walls inside the church, in order to define their territory inside the church more clearly. It is said that since this renovation, the church became narrow and dark, whereas it had previously been full of light and space.

 

The Status Quo agreement

In the early 19th century, as a result of the Crimean War between the Ottoman and the Russian Empire, the Status Quo agreement was signed between several nations. During the Crimean War, the Ottomans were helped by France and Great Britain. In 1856 a peace treaty was signed in Paris, which decreed that the territorial divisions among the communities in Jerusalem were to be upheld forever. This decree had actually been caused by differences of opinion regarding the upkeep and the performing of minor changes within the holy sites in Jerusalem.

The reason why this treaty was signed was that the tensions between the different Christian communities in the Holy Land started to have a negative effect on the various countries involved. Several years later, another war between the Ottomans and the Russians took place, after which the Treaty of Berlin (1878) reconfirmed all the rights and privileges of these communities. The Status Quo Agreement relates only to those Holy Sites that have more than one owner. These sites are:

• The Church of the Nativity in Bethlehem
• The Mosque of the Ascension on the Mount of Olives
• The Tomb of the Virgin Mary on the Mount of Olives
• The Church of the Holy Sepulcher in Jerusalem

At these sites, rights of property and rights of liturgy are regulated by the Status Quo Agreement. Since the time of the Crusaders, the Church of the Holy Sepulcher has been owned by three major denominations:

• The Roman Catholic (Latin) Church
• The Greek Orthodox Church
• Armenian Orthodox Church

and three minor denominations:

• The Coptic (Egyptian) Orthodox Church
• The Ethiopian Orthodox Church
• The Syrian Orthodox Church

The responsibility for upholding the Status Quo Agreement lies in the hands of the sovereign who happens to rule the country at each given time. This is also the reason why a small Police station is located at the entrance of the Parvis. In case of any problems or quarrels between the denominations, the police can quickly step in. It should be remembered that the Church of the Nativity in Bethlehem falls under the jurisdiction of the Palestinian Authority.

 

In order to change something inside or outside of the church, all six denominations need to give their consent. Therefore it is easiest for each group to make changes on their own property. After the earthquake of 1927, the prevailing authority had to step in in order to carry out emergency structural repairs to the Aedicula. Such interventions have not been necessary since 1959, however, when the three main denominations established a common technical bureau. The most famous symbol of the Status Quo Agreement is the immovable ladder, which has appeared on every picture of the church’s façade since 1890. The ladder always remains on the same spot, because all six denominations have to agree to move it. In the Ottoman Period, the church was only opened important holidays, which was a problem for the monks living in the monasteries that are located inside the church. During that time, the Armenians used the immovable ladder, which is located outside their section, to leave the church in order to get collect food.

 

In 1831 the country came under Egyptian rule for a period of 10 years. During this time, the church remained open all the time and when the Ottomans took over again, they decided to keep the church open all the time. There is yet another controversy about the ladder, because the frieze on which the ladder stands, belongs to the Greek Orthodox Church, while the room behind the window belongs to the Armenian Orthodox Church. Therefore, even the question about the ownership of the ladder itself remains unanswered. There is also an unresolved controversy between the Coptic Church and the Ethiopian Church, which involves the area of the roof over the Chapel of Helena. The government of Israel decided not to get involved in this dispute, hoping that the two groups will reach an understanding by themselves.

 

The Franciscans

The name Custody of the Holy Land refers to the Franciscans of the Order of Friars Minor, who have been present in the area of the Holy Land since the beginning of the order. The order was founded by St. Francis in 1209 and it was commissioned by the church in the 13th century to protect the Holy Sites in the Holy Land in the name of all Christians.

 

The holder of the keys to the church

Between 634 and 638 Sophronius was the Patriarch of Jerusalem. After Caliph Omar conquered the city in 637, he visited the church with Sophronius. When it came time to pray, Sophronius offered the Caliph to pray inside the church, but the Caliph refused and prayed outside of the church. The reason for Caliph Omar to decline Sophronius’ offer was that he didn’t want future generations of Muslims to follow his example and also pray inside the church. This means that the Caliph respected this Christian holy place and wanted to keep it as such. Tradition says that Sophronius was so appreciative of the Caliph’s intelligence, that he offered the keys to the church to him. The Caliph then passed the keys on to an Arab family from Medina, who remains the keeper of the keys until this day.

 

Sites inside the Church of the Holy Sepulcher

 

External staircase leading to the Parvis

The staircase that leads to the external courtyard in front of the church (aka Parvis) is part of the Status Quo Agreement. Around the courtyard there are three chapels and from here the façade of the church is visible.

 

Chapel of St. Mary of Egypt

The tenth station of the Via Dolorosa is called the Chapel of the Franks. Underneath it there is another small chapel with a grey door, which is called Chapel of St. Mary of Egypt, and which belongs to the Greek Orthodox Church. In the 4th century CE, Saint Mary had been a prostitute who arrived in the Holy Land and in Jerusalem by accident. She then came to visit this famous church, but each time she approached it, a strong wind prevented her from entering. This happened three times, which made her understand that this is a sign from God that she should change her lifestyle. She therefore became a hermit and lived in the desert until her death. This small chapel therefore commemorates the fact that she couldn’t enter the church. Logically thinking, however, it cannot be that St. Mary actually attempted to enter the church from this spot, because during the Byzantine period the entrance to the church had been at the eastern side. Therefore, tradition changes along with reality.

 

Bell tower

The bell tower originally consisted of five floors. However, part of this tower collapsed during an earthquake, and when it was renovated, it wasn’t built as high anymore.

 

Blocked entrance

The entrance on the right side to the church is blocked since the times of Saladin (1187) because there were not as many pilgrims coming to the church anymore, and because the Muslims wanted to humiliate the Christians. During the Crusader period, the external staircase leading to the Chapel of the Franks had been a direct entrance to the hill of Golgotha. This entrance had also been blocked at the same time.

 

Golgotha hill

The word Golgotha is the Greek translation of the Aramaic term for Place of the Skull, which in English is translated as Calvary. The building located above the Hill of Golgotha today originates from the Crusader period. During Jesus’ time, this hill had been part of the quarry that was located outside the city. During the Byzantine period, this hill had been part of an outside garden. With the exception of the layout of the walls, nothing here is from the Crusader time anymore, because it was all removed by Barluzzi in 1930 when he renovated the Catholic part of Golgotha. The oval mosaic on the ceiling shows Jesus with a halo and with the word asce-sio (divided into two parts). The oval mosaic is the original Crusader mosaic, while the remaining part of the ceiling mosaic was just renovated in the Crusader style.

 

The Tenth Station

Behind the barred window the 10th station of the Via Dolorosa is visible. It belongs to the catholic Franciscan order. The mosaic above the Chapel of the Franks shows the Binding of Isaac, which is seen as a prefiguration for the Crucifixion of Jesus.

 

The Eleventh Station

Underneath the 11th station there is an altar from the 16th century, which was donated by the Medici family and which was created in the Firenze Renaissance style. As such, it is one of the finest representations of that style in the country. On its side and its front there are different reliefs (from 1588) showing the suffering of Christ and in the corners of the altar the coat of arms of the Medici family is visible.

 

The Twelfth Station

The central part of this second floor of the Crusader structure consists of the 12th station of the Via Dolorosa, where the Crucifixion of Jesus is commemorated. This station belongs to the Greek Orthodox Church, for whom this is not a station of the cross, but only the place of Jesus’ death. Underneath a glass window the original bedrock is visible. The altar stands on the bedrock and under the altar is a round silver disk with a hole in the middle, where visitors can touch the bedrock. This hole is the exact spot where the cross stood and after the tomb of Jesus, this is the second most important spot in the church. The cracks that appear in the limestone bedrock are mentioned in the New Testament. These cracks were created by an earthquake, which occurred at the exact same moment that Jesus died.

• Matthew 27:51 – At that moment the curtain of the temple was torn in two from top to bottom. The earth shook, the rocks split.
• Matthew 27:54 – When the centurion and those with him who were guarding Jesus saw the earthquake and all that had happened, they were terrified, and exclaimed, “Surely he was the Son of God!”

Three icons are located at this station:

• The center icon is of the crucified Jesus. The inscriptions above the cross were created by Pontius Pilate himself. The upper one is in Greek, the middle one in Latin and the bottom one in Hebrew.
• To the left of Jesus is the icon of Mary
• To the right of Jesus is the icon of John, the beloved Apostle

The Thirteenth Station

This Station commemorates the event of Jesus’ body being taken down from the cross and lying in Mary’s arms. The 13th Station consists of a small altar-showcase, which shows Mary with a sword piercing through her. This is the sword of grief that pierced her soul when her son’s lifeless body lay in her arms. Luke 2:34-35 – Then Simeon blessed them and said to Mary, his mother: “This child is destined to cause the falling and rising of many in Israel, and to be a sign that will be spoken against, so that the thoughts of many hearts will be revealed. And a sword will pierce your own soul too.”

 

The Stone of Unction

The Stone of Unction is also known as the Stone of Anointing. According to Jewish tradition, Jesus’ body was washed and anointed and wrapped in a linen cloth in preparation for his burial. The tradition of this stone only exists since the Crusader era, and this specific stone was only added during the reconstruction of 1810. The lamps hanging over the stone are contributions of the Armenians, Greeks and Catholics. The wall behind the Stone of Unction was added by the Greek Orthodox Church after the fire of 1808. This wall blocks the view of the Rotunda and the Catholicon. The mosaic located behind the Stone of Unction was created in modern times, although it is held in the Byzantine style. Its purpose is to help visitors understand the events that occurred after Jesus was taken from the cross. The Stone of Unction is shared by the three main denominations (Greek Orthodox, Armenian and Catholic). One can see (especially Orthodox) pilgrims cowering and praying over the stone and kissing it. Some place souvenirs on the stone, so that they soak up the some of the holiness of the stone. Sometimes rose water is poured on top of the souvenirs, so that even more of the holiness will be soaked up.

 

Armenian Chapel of the Holy Women

This small chapel is located between the Stone of Unction and the Rotunda. It commemorates Jesus’ mother and her companions, who are said to have viewed the Crucifixion from this spot. The upper part of this chapel resembles an Armenian altar. On the wall behind the shrine we can see a large mosaic, which recalls this scene. This mosaic is from the 1970s, although it was created in a more ancient style. From the staircase behind the Chapel of the Holy Women, the immovable ladder can be accessed. The Armenian sacristy is also located behind the chapel. We should remember that his chapel is the only place in the Church of the Holy Sepulcher, from where you can see the Hill of Golgotha and the tomb of Jesus at the same time.

 

The Rotunda

This part of the church went through relatively few changes during its history. Its height and size have therefore remained the same since the beginning. Today’s pillars are replicas of the Byzantine-era pillars. They lack any decoration in order to not offend any denomination in the church. Above the Rotunda there is a large dome, which is decorated with twelve rays of light.

 

The Aedicula

The Aedicula (Edicule) refers to the small building, which was built over the tomb of Jesus. This current structure originates from the 19th century. The entrance to the Edicule is from the East and first leads to the Chapel of the Angel. It is named after the man dressed in white, which the women saw sitting next to the grave. Mark 16:5 – On entering the tomb they saw a young man sitting on the right side, clothed in a white robe, and they were utterly amazed.

 

Inside the Chapel of the Angel one can see a small showcase with a piece of stone. This stone is traditionally seen as a piece of the rolling stone, with which Jesus’ grave was sealed. Tradition has it that the rolling stone was smashed to pieces during the Persian invasion in 614. Continuing further inside the Edicule, one reaches the actual tomb. Here, a stone bench commemorates the location where the body of Jesus had been laid. The Edicule belongs to all three of the main denominations, but it is a Greek Orthodox priest who stands in front of the entrance and decides who can enter and how long they can stay there. Initially, the tomb had been carved into the bedrock and during the Roman period, a pagan temple stood above the bedrock-carved tomb. During the Byzantine period, Queen Helena ordered the bedrock to be carved out until only a cube-shaped shell around the actual grave-tomb remained.

 

This cube-shaped shell was then covered with marble slabs on all sides. Afterwards, pilgrims continuously entered the tomb and started to chip away at the bedrock from inside the Edicule, in order to take the stone-chips home with them as souvenirs. Therefore, the bedrock inside the marble-covered, cube-shaped shell disappeared by the Crusader Period. The coverings inside the tomb that we can see today originate from the Crusader period. This is the reason why this site went from a burial cave to a free standing structure. Each year, on the day before Easter Sunday, the Greek Orthodox and the Armenian patriarchs enter the tomb with an unlit torch and after praying at the tomb, the patriarch comes out with a lit torch and is welcomed by a mass of worshippers waiting outside the tomb. The tradition is that the torch gets lit from heaven. From Jerusalem, this holy fire is then taken all over the Holy Land and all over the Orthodox world in order to light oil lamps inside the churches. The metal structure that holds up the Edicule was added in 1926, i.e. during the British Mandate period. The structure was added after an earthquake, when it was feared that the Edicule was going to collapse.

 

Coptic Chapel

Attached to the back of the Edicule is a small Coptic chapel, which sometimes is called Head Chapel. This chapel is therefore attached to the side of the tomb, where Jesus’ head was located. Against a donation one can enter the chapel, kneel in front of the altar and reach through a whole to touch the part of the bedrock on which Jesus’ head was located.
 

 

 

---