For Christians, this church the singularly most important site in Jerusalem. It dates from the fourth century CE and has been a pilgrimage site since then. According to tradition, it contains the sites of Jesus’ crucifixion and his tomb and resurrection. It has 30+ chapels and worship spaces, so we did not have time to see all of them.
Unfortunately, this church also represents the divisions that exist within Christianity. Ownership of the church is shared between the Greek Orthodox, Latin Catholics, and Armenian Orthodox. Three smaller communities, Coptic, Syriac and Ethiopian Orthodox, have rights to certain areas as well. All the churches jealously guard their rights.
The Greeks own its central worship space, known as the Katholikon or Greek choir. The Armenians own the underground Chapel of St Helena. The Catholics own the Franciscan Chapel of the Apparition and the underground Chapel of the Finding of the Cross. The Ethiopian monks live in a monastery on the roof, called Deir es-Sultan.
An example of the “conflict” is the “Unmovable Ladder.” It is unclear who owns the window the ladder leans against, and only the owner can move it. This wooden ladder leans against a window ledge that has been there since early in the 18th century. The window and cornice are owned by the Armenian Orthodox. However, the windowsill, on which it sits, is owned by the Greek Orthodox. So, it cannot be moved.
I could not help but think of the phrase from Jesus’ prayer: “That they all may be one.” Two thousand years later, that oneness is far from complete.
Another irony is that a Muslim family has the responsibility of opening and closing the door to the church each day as an impartial party. The key has reportedly been in their family since at least the 12th century.
As you enter the Church, to the right is a stairway that leads to the upper floor symbolizing Calvery.. As you ascend the staircase, you are figuratively ascending the hill of Calvary. The stairs lead to a floor that is about level with the top of the hill Christ was crucified on.
To the right is the Chapel of the Franks where the 10th Station of the Cross is located. That symbolizes Jesus’ being stripped of his clothes. The guilded wooden altar was exquisitely carved by fr. Giuseppe da S. Francisco, a Portuguese sculptor. the painting behind the altar is of the thee Mary’s watching the Crucifixion.
On the main floor are two chapels side by side: one Greek Orthodox and one Latin Catholic. They depict the differences in the liturgical style and art between the Eastern and Western churches.
The Greek Orthodox Chapel of the Crucifixion is much more ornate. Here the 12th Station of the Cross is remembered. Beneath the altar is a small opening that pilgrims can put their arm through to touch the rock of Calvary.
In contrast the plainer Catholic Chapel of the Nailing to the Cross is the site of the 11th station; Jesus is nailed to the cross. On its ceiling is a 12th century mosaic of the Ascension of Jesus. Behind the altar is a mosaic that illustrates the crucifixion, the holy women at the foot of the cross, and the sacrifice of Isaac.
Between the two chapels is a Catholic altar dedicated to Our Lady of Sorrows. This is the 13th station of the cross.
Returning to the main entry area, one sees the Stone of Anointing.
This is a reddish stone surrounded by candlesticks. There are also eight lamps hanging above it. It commemorates the place where the body of Jesus was prepared for burial. This belongs jointly to the Greek Orthodox, the Catholics, and the Armenian Orthodox. People prostrate themselves on the stone, touch it, wipe it with scarves and pray. Behind the wall is a Greek mosaic that depicts Christ being taken down from the cross, being prepared for burial, and being taken to the tomb.
To the left of the Stone is a small circular slab with four pillars holding a canopy. This shrine is the Armenian Station of the Holy Women and commemorates Jesus’ mother and her companions at the crucifixion.
Then we made our way into the open Rotunda of the church, surrounded by massive pillars and with a huge dome. (4344). Its outer walls date back to the emperor Constantine’s original basilica built in the 4th century. The dome is decorated with a starburst of tongues of light, with 12 rays representing the apostles.
In the center of the Rotunda is a stone edicule (“little house”); its entrance is flanked by rows of huge candles. This is the Tomb of Christ, where the Fourteenth Station of the Cross is prayed. This stone monument encloses the tomb where, it is believed, Jesus Christ lay buried for three days — and where he rose from the dead.
Opposite the entrance to the Tomb, a triumphal arch leads to the basilica’s central worship space, the Katholikon. Originally the choir of the 12th-century Crusader church, it is now the Greek Orthodox cathedral.
Behind the Tomb is a tiny Coptic chapel attached to the edicule. This chapel contains a stone that is believed to have been placed under Jesus’ head in the tomb.
Directly opposite this tiny chapel, walk between two of the pillars of the Rotunda into a small room, the Syriac Orthodox Chapel of St Joseph of Arimathea and St Nicodemus. It was very dark, and we had to use a flashlight to peek inside.
Next on the left is a stairwell with its walls inscribed with hundreds of crosses left by pilgrims in past centuries. The 29 steep steps descend to the underground Armenian Chapel of St. Helena. This was the crypt of the emperor Constantine’s 4th-century basilica and is therefore the oldest complete part of the entire building.
Before we left, we had to experience the Holy Fire. The Holy Fire is a ceremony that occurs on the eve of the Orthodox Easter. The Greek Orthodox Patriarch of Jerusalem officiates at this rite. He brings a lit candle from the Edicule (The Holy Fire) and distributes it to all the assembled who then bring it back to their churches and homes. Our priest lit the candle and after a prayer we passed our fingers through the flame making the sign of the cross. Then we lit our own candles from the flame to take with us. It was a very meaningful ceremony and lovely closure to our visit to the Church of the Holy Sepulcher.