The sanctity of Jerusalem as a whole is unquestionable to religious groups such as Christianity but, what exactly is it about the city that establishes a sacred connection with these religions? Jerusalem has a multitude of shrines and years of history that have ultimately marked the city and eventually become part of the identity of different theologies. For Christendom, the presence of the Church of the Holy Sepulchre has attested to the spiritual connection between the believers and God. Before the discovery of the church, the people of Jerusalem blamed the Jews and the temple for their constant defeat and persecution. Due to their continuous defeat, believers developed a spiritual faith that did not depend on shrines. However, their theology of universal faith free from holy locations soon vanished and reawakened their keenness for a religious place to worship. The Church of the Holy Sepulcher serves as an indication to the birth of Christianity and a symbolic victory over Judaism and pagan religion. These significances derive from the historical crucifixion and resurrection of Jesus Christ, Helena’s finding of the true cross which lead to the destruction of Aphrodite’s Temple, and the contrasting spatial relation of the church with Judaism’s holy locations.
The historical event of the crucifixion and resurrection and its location on Golgotha initiated the birth of Christianity. During the time of the second temple Judaism, Jesus was a Jewish rabbi that was believed to come from King David’s line. It is also believed that Jesus cleansed the temple in which he taught, and was soon crucified after he confronted Roman authority. More specifically, according to John 19 in the New Testament, Pilate, a Roman procurator was convinced to persecute Jesus of Nazareth by the Jews’ constant cries of ,”If you release this man, you are no friend of the emperor” ( John 19:12, NRSV). After this, the biblical text states that Jesus carried the cross which he would be crucified by himself , to the Place of the Skull (John 19: 17-18, NRSV). Finally after his death, Joseph of Arimathea removed Jesus from the cross and there, “was a garden in the place where he was crucified, and in the garden there was a new tomb in which no one had ever been laid…they laid Jesus there” (John 19: 41-42, NRSV). These biblical lines that explain the historical development of Jesus’ life, commence the significance of the Church as a location. As stated, Jesus carried his cross to the Place of the skull (Golgotha), this place which was simply land, would now become differentiated by Jesus’ followers and would keep growing sacredly due to the significance that Jesus himself carried. Firstly, Jesus was respected by his followers because they connected him with the admired King David. Also, religious members believed that God had allied himself to the people and the place of Golgotha(Calvary) by taking Jesus. Through God’s allowance of his son Jesus’ crucifixion, worshippers also supposed that his death was evidence of their salvation and the end of all sins. Furthermore, the resurrection of Jesus was also significant due to the restored connection between God, City, and King as its original connection was killed through the destruction of Solomon’s temple in 587 BCE; Jesus can almost be represented as the king because it was believed that he was from King David’s line. As a result of the event of Jesus’ life ending in the specific location of Golgotha, the rise of Christianity was predictable. It was predictable for the reason that people needed a new form of guidance, or theology that would compensate them from remaining in a state of confusion due to the temple’s failure of protecting them as the people of God.
Moreover, Jesus’ historical end and revival in the Calvary brought people into the new world of Christendom that would give life to new traditions such as pilgrimages. The locality of Jesus’ most important experience, is momentous because it settled a tradition that would keep christianity alive; this religion would be eternal. One of the most significant traditions associated with crucifixion and resurrection is pilgrimage. As noted by the Pilgrimage of Egeria, “For he who on these days has not been present, he has committed a very great sin”, this line from the author who is on the pilgrimage, implies the seriousness of traveling to the holy land. On other words, this source makes one understand that Christians are dedicated to demonstrating their extreme loyalty and faith to God by traveling to place where he binded himself to Jerusalem and the people once again. The Pilgrimage of Egeria further informs one with the importance of the location of Calvary by further revealing rituals associated with its past occurrences. For example, there is a “Dedication of Churches” day that are celebrated through hymns as a dedication to the day Jesus rose after his passion, the day jesus’ was found, the day the cross of the Lord was found, and the day that the church was consecrated to God (Pilgrimage of Egeria). Additionally, this event is also mentioned to devote when Solomon finished the house of God and stood before the altar of God(Pilgrimage of Egeria). This day of dedication is essential to the understanding of the significance of the Church of the Holy Sepulchre because by these religious followers traveling to this place, they are allowed to transport back to the time when Jesus was crucified and resurrected which in fact, is crucial to the foundation of Christianity. Similarly, the fact that Solomon is part of this dedication demonstrates that Christians are recalling the golden days that this specific king gave to Jerusalem. Altogether, the meaning behind Golgotha’s location is significant to the Church of Holy Sepulchre because it launched the rise of a new dominant religion, christianity.
Helena’s uncovering of the true cross of Jesus Christ which lead to the destruction of the Temple of Aphrodite and further to the revealment of Tomb of Christ, marks the Church of Holy Sepulchre as a symbol of victory over pagan religion. Helena, the mother of King Constantine, discovered the true cross in 324 CE as she pilgrimed her way into Jerusalem. As a result, King Constantine called for the destruction of the Temple of Aphrodite in 325 CE due to his believe that there was more to be found in Golgotha under the temple, such as the Tomb of Christ. Indeed, while excavating the Tomb was found(Armstrong 2005: 180). Firstly, it is fundamental to understand how Helena and her relationship to Constantine played a role in the emergence of the Church. During Constantine’s reign, Christian practice became legal through the Edict of Milan, which was the key to the developing of Christian admiration. In addition, when Helena found the cross and declared this to her, she made an immense contribution to the creation of the church. If another pilgrim other than Helena would have found the cross, they would have probably been doubted or questioned but, fortunately for the Christian religion, Helena indeed had credibility and a son who was king. Secondly, the demolition of the temple symbolized the end of pagan religion and cleansing from all sin. In other words, the destruction of the temple had been “a triumph over powers of evil” and “the forgiveness of sins” (Armstrong 2005: 180, Apostles’ Creed). This purification of all that was sinful signaled to a new christian identity that was being constructed. The event that ultimately caused the Church of Holy Sepulchre to be built was the discovery of the Tomb of Christ. Three-hundred years after Jesus resurrected, the tomb in which his dead body lied was found; this reawakened an enthusiasm for a holy location in Christians (Armstrong 2005: 180). The tomb found was declared as the sepulcher. This meant that Christianity would finally come out of hiding because the tomb rooted finally rooted christians to a physical location. Hence, the tomb was meaningful because it rose” from its own grave” just as Jesus did; this symbolized the resurgence of faith(Armstrong 2005: 181). This also shows the Kinetic aspect of this event; the growth of sacredness in Jerusalem.
Immediately after the Helena’s discovery, there was a chain reaction that eventually led to the penultimate strike against pagan religion; this was accomplished through the construction of the Church of the Holy Sepulchre. Since God touched Jerusalem through Jesus, this meant that when Christians came in contact with with the Jesus’ cross, tomb, and the church, they would also become connected to God. The church created a new era for Christian history because it was like a healing link that mended their relationship with God’s presence in Jerusalem(Armstrong 2005: 181). Christians would no longer take pride in their theology of not depending on a shrine for spiritual faith because the church started to inspire the same kind of belief and legendary status as the Jewish temple of Solomon did; the shrine set the victory of Christianity and the existence of the Lord.
The final way in which the Church of the Holy Sepulchre demonstrates their conquer over pagan religion is through the particular structure and decorations that constantly remind religious followers of its association with Jesus Christ. To demonstrate, the Church of the Holy Sepulchre is adorned with images that depict the resurrection of Jesus Christ (Ousterhout 2003: 4). These images are utilized as a reminder of what Jesus had to go through in order to liberate the people from all sin; it was a sacrifice made to save them. This then leads to an implication that states to Christians that it is their obligation to recall Jesus’ significance and the importance of the faith in God. In a like manner, the rotunda which contains the sepulcher is ornamented with twelve rays of light that represent the twelve apostles which were significant because they were crucial followers of Jesus that taught his message (Ousterhout 2003: 4). Another structure that signals the religious impact of the apostles are the twelve columns presented on the hemisphere of the church after the East entrance; these columns were of great height and support(Ayalon 1985: 289). The great height of the columns directs one to imply that the columns were structured to have a tall height in order to be closer with heaven. The great support of the twelve columns also allow one to imply that they were created that way to store durability of the church; this kinetic aspect of durability would allow for the survival and sacred growth of church forever. Furthermore, the roofs of the Church of the Holy Sepulchre was assembled with with roofs secured with lead to protect the building from rains (Cox 1997: 10). This particular structure of the church also portrays the kinetic feature of the durability. With the help of the lead, the church will be everlasting; this is critical because the resilience of Christianity would continue overpowering pagan religions and keep the religious identity of Christians alive.
The Church of the Holy Sepulcher also serves as a symbol that highlights the religious champion over Judaism, this significance is noted through the contrasting spatial relationship between both religions. The relationship that Christian space serves to Judean space is one of replacement. After the violence and persecution that the people of God experienced, there was a rejection of the temple, Jews, and Jerusalem as a whole. What was once the chosen home for the Israelites, the people of God, became repugnant and unworthy to call home. The Eastern hill which the highly respected King David conquered and renamed the City of David was once a sacred landmark to people due to the presence of God through the Ark of Covenant. Also making it extremely appreciated by religious followers was the proclaimed promise by God to David which declared that he would establish David’s dynasty forever and allow the people to remain in Jerusalem so long as they and David’s future son, Solomon, built his home and remained faithful(2 Samuel 7, NRSV). The kingdom and religious stability that David created was essential to the identity that religious disciples constructed. Even after “Solomon built the deity’s house, the temple, on mount Zion” which was the Axis Mundi, the connection of heaven and earth, the city and its religious significance dissolved (Stager 2000: 2). Replacing the cursed Eastern Hill, the Western Hill marked the new Axis Mundi of Jerusalem. This replacement of the New Jerusalem was significant because it gave Christians a point to say that they had defeated Judaism and that they were truly the descendants of Abraham; the man who faithfully followed the word of God (Armstrong 2005: 183). The Church of the Holy Sepulcher replaced the role of the temple in many ways. For example, the Tomb of Christ is said to be the Holy of the Holies because the tomb and the Holy of the Holies were the most sacred features of the shrines(Ousterhout 1990: 44). These aspects are important because they were the center of each holy place and were an immense reason to why people respected Jerusalem so much. Additionally, the Church and the temple both have eastern entrances however, the church substituted the entrance from the temple on the Eastern Hill to the new blessed place of the Western Hill. Furthermore, the timing at which the Morning Whole-Offerings at the temple resembles the Weekday Morning Hymns at the church (Ousterhout 1990: 45). While high priest at the temple entered and prostrated themselves, the new tradition at the church included the the Bishops and their clergy to to enter the Tomb for prayers and blessings (Ousterhout 1990: 45). Moreover, the church’s Rock of Crucifixion presumes the role that the altar of sacrifice of Mount Moriah had (Ousterhout 1990: 46). Specifically, the sacrifice of Jesus is the replacement of the believed event of Abraham’s close sacrifice of his son Isaac. This is prominent because it reflects the importance of following the word of the Lord through trusting his commands and actions that he brings upon his people of Jerusalem. Given these points, it is evident that the worshipping of God moved from from the Eastern to Western Hill which demonstrates that God chose the Christians to continue with the work that the Judeans failed to accomplish. The championship over Judaism gave a new start to humanity and opportunity to fulfill the religion of Abraham. Ultimately, the Church of the Holy Sepulcher proved to Christians that God rejected the the temple and condemned the Jews, not the city; as this was foretold by Haggai 2:9, “the house shall be greater than the former, says the Lord of hosts; and in this place I will give prosperity, says the Lord”.
As mentioned above, the Church of the Holy Sepulcher signifies the birth of Christian religion through the defeat of the pagan religion and Judaism. This new religion emerged as a result of the crucifixion and resurrection of Jesus of Nazareth which differentiated the location of Golgotha. Additionally, the finding of the true cross by Helena and the destruction of the Temple of Aphrodite allowed for the uprise of the Christian religion due to its symbolism; victory over polytheism. Lastly, the contrasting of the spatial relationship between Christian and Judaism religion proves that the Church of the Holy Sepulchre is a replacement for the temple and the theology lost with it as it was destroyed. The church gave people of Jerusalem a new opportunity to physically connect with God. Overall, this sacred place was a sign to the people that they were truly the followers of God and that his presence would always remain in Jerusalem.
Works Cited
- “Apostles’ Creed.” Apostles’ Creed. N.p., n.d. Web. 19 Feb. 2014. <https://www.ccel.org/creeds/apostles.creed.html>.
- Armstrong, Karen. “The New Jerusalem.” A History of Jerusalem: One City, Three Faiths. London: Harper Perennial, 2005. N. pag. Print.
- “BibleGateway.” Haggai 2:9 New Revised Standard Version – – Bible Gateway. Web. 24 July 2017.
- “BibleGateway.” John 19 New Revised Standard Version – – Bible Gateway. Web. 24 July 2017.
- Cox, Charles John. “A History of the Church of the Holy Sepulchre, Northampton.” The Drapery, Northampton. 1997. 10.
- Pilgrimage of Egeria. Web. 24 July 2017. <http://www.ccel.org/m/mcclure/etheria/etheria.htm>.
- Rosen-Ayalon, Myriam. “THE FACADE OF THE HOLY SEPULCHRE.” Rivista Degli Studi Orientali, vol. 59, no. 1/4, 1985, pp. 289–296. JSTOR, www.jstor.org/stable/41880473.
- Stager, Lawrence E. “Jerusalem as Eden.” Jerusalem and the Garden of Eden (2000): 183-94. Web. 16 Feb. 2014
- Ousterhout, Robert. “The Temple, the Sepulchre, and the Martyrion of the Savior.” 1st ed. Vol. 29. International Center of Medieval Art, 1990. 44-53. Print.
- Ousterhout, Robert. “Architecture as Relic and the Construction of Sanctity: The Stones of the Holy Sepulchre.” Journal of the Society of Architectural Historians. 1st ed. Vol. 62. California: University of California, 2003. 4-23.