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Coordinates: 31°46′18″N 35°13′44″E / 31.7718°N 35.229°E / 31.7718; 35.229
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'''Syriac Orthodox Monastery Of Last Supper'''
'''Syriac Orthodox Monastery Of Last Supper'''
The Church of St Mark is home to one of Jerusalem’s smallest and oldest Christian communities, but it is the setting for a remarkable set of traditions — including the claim to be the site of the Upper Room of the Last Supper.This hard-to-find Syriac Orthodox church is in the north-eastern corner of the Old City’s Armenian Quarter, on Ararat Street which branches off St Mark’s Street.Its worship employs the oldest surviving liturgy in Christianity, based on the rite of the early Christian Church of Jerusalem. The language used is Syriac, a dialect of the Aramaic that Jesus spoke.St Mark (also known as John Mark) came from Cyrene in Libya. He became a travelling companion and interpreter for St Peter, and used Peter’s sermons when he composed the earliest of the four Gospels.Mark’s mother, Mary of Jerusalem, had a house where members of the early Church met. It was to this house that Peter went when an angel released him from prison (Acts 12:12-17).The Syriac Orthodox believe the Church of St Mark is on the site of that house — a belief supported by a 6th-century inscription discovered there in 1940.
[[File:The Church of St Mark is home to one of Jerusalem’s smallest and oldest Christian communities, but it is the setting for a remarkable set of traditions — including the claim to be the site of the Upper Room of the Last Supper.This hard-to-find Syriac Orthodox church is in the north-eastern corner of the Old City’s Armenian Quarter, on Ararat Street which branches off St Mark’s Street.Its worship employs the oldest surviving liturgy in Christianity, based on the rite of the early Christian Church of Jerusalem. The language used is Syriac, a dialect of the Aramaic that Jesus spoke.St Mark (also known as John Mark) came from Cyrene in Libya. He became a travelling companion and interpreter for St Peter, and used Peter’s sermons when he composed the earliest of the four Gospels.Mark’s mother, Mary of Jerusalem, had a house where members of the early Church met. It was to this house that Peter went when an angel released him from prison (Acts 12:12-17).The Syriac Orthodox believe the Church of St Mark is on the site of that house — a belief supported by a 6th-century inscription discovered there in 1940.]]
'''Inscription identifies ‘house of Mary’'''
'''Inscription identifies ‘house of Mary’'''
A notice beside the door proclaims the Church of St Mark to be “The first church in Christianity”, in the belief that it is on the site of the original house-church of Jerusalem’s early Christians.Just inside the entrance, set into a pillar, is an inscribed stone discovered during a restoration in 1940. Its [file:///C:/Users/THOMS/Desktop/Church%20of%20St%20Mark%20%C2%AB%20See%20The%20Holy%20Land.html Inscription of saint mark syriac orthodox Monastery], believed to be from the 6th century, is in ancient Syriac. It says:“This is the house of Mary, mother of John, called Mark. Proclaimed a church by the holy apostles under the name of Virgin Mary, mother of God, after the ascension of our Lord Jesus Christ into heaven. Renewed after the destruction of Jerusalem by Titus in the year AD 73.”The interior of the church is dark, but the decoration is ornate. The sanctuary is richly embellished, though often partly hidden by a curtain representing the veil in the Temple.The present church was built in the 12th century over the ruins of a 4th-century church. Steps lead down to a crypt, believed to have been the lower floor in the house of Mark’s mother.
[[file:A notice beside the door proclaims the Church of St Mark to be “The first church in Christianity”, in the belief that it is on the site of the original house-church of Jerusalem’s early Christians.Just inside the entrance, set into a pillar, is an inscribed stone discovered during a restoration in 1940. Its inscription believed to be from the 6th century, is in ancient Syriac. It says:“This is the house of Mary, mother of John, called Mark. Proclaimed a church by the holy apostles under the name of Virgin Mary, mother of God, after the ascension of our Lord Jesus Christ into heaven. Renewed after the destruction of Jerusalem by Titus in the year AD 73.”The interior of the church is dark, but the decoration is ornate. The sanctuary is richly embellished, though often partly hidden by a curtain representing the veil in the Temple.The present church was built in the 12th century over the ruins of a 4th-century church. Steps lead down to a crypt, believed to have been the lower floor in the house of Mark’s mother.]]
'''First native people to adopt Christianity'''
'''First native people to adopt Christianity'''
The Syriac Orthodox Church claims St Peter as its first patriarch, in Antioch in AD 37. The word “Syriac” is not a geographic indicator, but refers to the use of the Syriac language in worship.Syriac Christians see themselves as the first people to adopt Christianity as natives of the Holy Land. At the time of Christ, the Roman province of Syria included today’s Syria, Lebanon, most of Palestine, and parts of Jordan and Turkey.Often called “Jacobites” (after an early bishop), the Syriac Orthodox form one of the Oriental Orthodox churches that became separated from the mainstream of Christianity in the 5th century over a disagreement about the nature of Christ. They are not in communion with either Constantinople or Rome.Their community in Jerusalem, centred on the Church of St Mark, numbers only about 600.The Syriac Orthodox also worship in the Chapel of St Joseph of Arimathea and St Nicodemus in the Church of the Holy Sepulchre.
[[File:The Syriac Orthodox Church claims St Peter as its first patriarch, in Antioch in AD 37. The word “Syriac” is not a geographic indicator, but refers to the use of the Syriac language in worship.Syriac Christians see themselves as the first people to adopt Christianity as natives of the Holy Land. At the time of Christ, the Roman province of Syria included today’s Syria, Lebanon, most of Palestine, and parts of Jordan and Turkey.Often called “Jacobites” (after an early bishop), the Syriac Orthodox form one of the Oriental Orthodox churches that became separated from the mainstream of Christianity in the 5th century over a disagreement about the nature of Christ. They are not in communion with either Constantinople or Rome.Their community in Jerusalem, centred on the Church of St Mark, numbers only about 600.The Syriac Orthodox also worship in the Chapel of St Joseph of Arimathea and St Nicodemus in the Church of the Holy Sepulchre.]]


<ref{{citeweb|url=http://www.goisrael.com/Tourism_Eng/Tourist+Information/Christian+Themes/Details/Saint+Marks+Syrian+Orthodox+Church++chr.htm|work=www.goisrael.com|publisher=Israel Ministry of Tourism|title=Saint Mark's Syrian Orthodox Church|accessdate=20 June 2009}}</ref>


==References==
==References==
Line 62: Line 61:
{{wiktionary|cenacle}}
{{wiktionary|cenacle}}
{{commons category|Cenacle (Jerusalem)}}
{{commons category|Cenacle (Jerusalem)}}
*[http://www.centuryone.org/apostles.html "Church of the Apostles found on Mt. Zion"] – article from the May/June 1990 issue of ''Biblical Archaeological Review''
*[file:///C:/Users/THOMS/Desktop/Church%20of%20St%20Mark%20%C2%AB%20See%20The%20Holy%20Land.html "Syriac Orthodox Church of Last supper"] – article from the May/June 1990 issue of ''Biblical Archaeological Review''
*[http://www.centuryone.org/davtomb.html The Judeo-Christian Synagogue and the Tomb of David]
*[http://www.centuryone.org/davtomb.html The Judeo-Christian Synagogue and the Tomb of David]
*[http://www.centuryone.org/aposjcsdev.html The Development of the Judeo-Christian Synagogue]
*[http://www.centuryone.org/aposjcsdev.html The Development of the Judeo-Christian Synagogue]

Revision as of 15:14, 20 November 2015

"Upper Room" redirects here. For other uses, see Upper Room (disambiguation).
This article is about the location of the Last Supper. For the Parisian literary group, see Cénacle.

31°46′18″N 35°13′44″E / 31.7718°N 35.229°E / 31.7718; 35.229

A view of the "Cenacle" in the building on Mount Zion as it exists today

The Cenacle (from Latin cenaculum), also known as the "Upper Room", is a room in Jerusalem traditionally held to be the site of The Last Supper. The word is a derivative of the Latin word cenō, which means dinner. In Christian tradition, based on Acts 1:13,[1] the "Upper Room" was not only the site of the Last Supper (i.e. the Cenacle), but the usual place where the Apostles stayed in Jerusalem, and according to the Catholic Encyclopedia[2] "the first Christian church".

The site

The Last Supper Room

The Cenacle is considered the site where many other events described in the New Testament took place,[3][4] such as:

Since at least the fourth century AD a structure identified as the Cenacle, the site of the Last Supper, has been a popular Christian pilgrimage site on Mount Zion in Jerusalem. It is documented in the narratives of many early pilgrims such as Egeria, who visited it in 384.[13] The building has experienced numerous cycles of destruction and reconstruction, culminating in the Gothic structure which stands today.

The upper room is a focus or reference in several Christian hymns, for example in An upper room did our Lord prepare, written by Fred Pratt Green in 1973,[14] and in Come, risen Lord, and deign to be our guest ('We meet, as in that upper room they met...'),[15] written by George Wallace Briggs.

While the term “Cenacle” refers only to the “Upper Room,” the building contains another site of interest. A niche located on the lower level of the same building is associated by tradition with the burial site of King David, marked by a large cenotaph-sarcophagus set up by 12th century Crusaders. However, this tradition is attested only as far back as the time of the Crusaders (12th century AD) and most scholars consider this attribution to be incorrect; 1 Kings 2:10[16] says that David was buried “in the City of David”, identified as the eastern hill of ancient Jerusalem, as opposed to what is today called Mount Sion, which is the western hill of the ancient city. The Cenacle is also connected to the house where the Virgin Mary lived among the Apostles until her death or dormition, an event celebrated in the nearby Church of the Dormition.

History

A niche
A view of The Cenacle as it exists today.
Another view of the cenacle today
See also: Jerusalem in Christianity

The early history of the Cenacle site is uncertain; scholars have made attempts at establishing a chronology based on archaeological evidence and historical sources. Biblical archaeologist Bargil Pixner[17] offers these significant dates and events in the building's history.

The original building was a synagogue later probably used by Jewish Christians. According to the Catholic Encyclopedia, the building was spared during the destruction of Jerusalem under Titus (AD 70),[18] though Pixner thinks it was likely rebuilt right after the war, and claims three walls of that structure are still extant: the North, East and South walls of the present King David's Tomb. Roman emperor Theodosius I built an octagonal church (the "Theodosian Church" or "Holy Zion Church") aside the synagogue (that was named "Church of the Apostles"). The Theodosian Church, probably started in AD 382, was consecrated by John II, Bishop of Jerusalem in AD 394. Some years later, c. AD 415, Bishop John II enlarged the Holy Zion Church transforming it in a large rectangular basilica with five naves, always aside the Church of the Apostles. This building was later destroyed by Persian invaders in 614 AD and shortly after partially rebuilt by patriarch Modestus. In AD 1009 the church was razed to the ground by the Muslim caliph Al-Hakim and shortly after replaced by the Crusaders with a five-aisled basilica named for "Saint Mary". Today part of the site is taken by the smaller church of the Dormition Abbey. It is thought that the Cenacle occupied a portion of two aisles on the right (southern) side of the altar.[19] While the church was destroyed in 1219, the section containing the former synagogue including its upper-floor room (the Cenacle) were spared.[19] In the 1330s, it passed into the custody of the Franciscan Order of Friars, who maintained the structure until 1552, when the Ottoman authorities took possession of it. After the Franciscan friars' eviction, this room was transformed into a mosque, as evidenced by the mihrab in the direction of Mecca and an Arabic inscription prohibiting public prayer at the site. Christians were not officially allowed to return until the establishment of the State of Israel in 1948. The historical building is currently owned by the State of Israel. The Franciscan Custody of the Holy Land, which had previously owned the building and sought its return, will have administrative control over the Cenacle itself after the Vatican-Israeli accord which is reported to be near completion as of May 2013.

Architecture

Scholars offer wide-ranging dates and builders for the surviving Gothic-style Cenacle. Some believe that it was constructed by Crusaders just before Saladin’s conquest of Jerusalem in 1187, while others attribute it to Holy Roman Emperor Frederick II, after he arrived in the city in 1229. Still others hold that it was not built in this form until the Franciscans acquired the site in the 1330s.[20] Scarce documentation and disturbed structural features offer little strong support for any of these dates.[21]

In its current state, the Cenacle is divided into six rib-vaulted bays. The bays are supported by three freestanding columns which bilaterally divide the space, as well as six pillars flanking the side walls. While the capital of the westernmost freestanding column is flush with the Cenacle’s interior wall, the column shaft itself is completely independent of the wall, leading scholars to consider the possibility that this wall was not original to the building.[22]

An analysis of the column and pillar capitals offers clues, but not a solution, to the mystery of the current building’s origin. The Corinthianesque capital between the second and third bays of the Cenacle is stylistically indicative of multiple geographical regions and chronological periods. This capital’s spiky leaves, which tightly adhere to the volume of the column before erupting into scrolls, are in congruence with common outputs of the 12th century sculpture workshop at the Temple site in Jerusalem in the last years before Saladin’s conquest in 1187.[23] The workshop also frequently utilized drilling as an ornamental device. The Jerusalem workshop included artists from diverse regions in the West, who brought stylistic traits with them from their native countries. The workshop produced sculpture for many Crusader projects and other structures, such as the al-Aqsa mosque.

This comparison allows for the support of the 12th century date of the Cenacle. There are also, however, similar capitals which originated in workshops in southern Italy, a draw for scholars who wish to associate the building with Holy Roman Emperor Frederick II and the Sixth Crusade in 1229. Examples can be seen in the Romanesque cathedral in Bitonto, a small city near Bari, in southern Italy, and on column supports of the pulpit in the Pisa Baptistery, carved by Apulian-born sculptor Nicola Pisano around 1260.

The capitals of the freestanding columns are not identical. The capital between the first and second bays seems either severely weathered or shallowly carved, and its volume is a marked contrast from the others. It rises from the shaft in a straight cylinder, rather than in an inverted pyramid, and then flares only just before it intersects with the abacus. The third capital, which now flanks the Cenacle’s western wall, is also unique among the three. It is not decorated with a floral motif, rather, scrolling crockets spring from the base of the volume. Enlart has proposed a comparison to buildings constructed by Frederick II in Apulia.[24]

Analysis of these column capitals does not yield significant evidence to link them to the 14th century and a potential Franciscan construction, nor does it definitively date them to the 12th or 13th century. The building remains a frustrating, but intriguing, mystery.

Syriac Orthodox Monastery Of Last Supper [[File:The Church of St Mark is home to one of Jerusalem’s smallest and oldest Christian communities, but it is the setting for a remarkable set of traditions — including the claim to be the site of the Upper Room of the Last Supper.This hard-to-find Syriac Orthodox church is in the north-eastern corner of the Old City’s Armenian Quarter, on Ararat Street which branches off St Mark’s Street.Its worship employs the oldest surviving liturgy in Christianity, based on the rite of the early Christian Church of Jerusalem. The language used is Syriac, a dialect of the Aramaic that Jesus spoke.St Mark (also known as John Mark) came from Cyrene in Libya. He became a travelling companion and interpreter for St Peter, and used Peter’s sermons when he composed the earliest of the four Gospels.Mark’s mother, Mary of Jerusalem, had a house where members of the early Church met. It was to this house that Peter went when an angel released him from prison (Acts 12:12-17).The Syriac Orthodox believe the Church of St Mark is on the site of that house — a belief supported by a 6th-century inscription discovered there in 1940.]] Inscription identifies ‘house of Mary’ [[file:A notice beside the door proclaims the Church of St Mark to be “The first church in Christianity”, in the belief that it is on the site of the original house-church of Jerusalem’s early Christians.Just inside the entrance, set into a pillar, is an inscribed stone discovered during a restoration in 1940. Its inscription believed to be from the 6th century, is in ancient Syriac. It says:“This is the house of Mary, mother of John, called Mark. Proclaimed a church by the holy apostles under the name of Virgin Mary, mother of God, after the ascension of our Lord Jesus Christ into heaven. Renewed after the destruction of Jerusalem by Titus in the year AD 73.”The interior of the church is dark, but the decoration is ornate. The sanctuary is richly embellished, though often partly hidden by a curtain representing the veil in the Temple.The present church was built in the 12th century over the ruins of a 4th-century church. Steps lead down to a crypt, believed to have been the lower floor in the house of Mark’s mother.]] First native people to adopt Christianity [[File:The Syriac Orthodox Church claims St Peter as its first patriarch, in Antioch in AD 37. The word “Syriac” is not a geographic indicator, but refers to the use of the Syriac language in worship.Syriac Christians see themselves as the first people to adopt Christianity as natives of the Holy Land. At the time of Christ, the Roman province of Syria included today’s Syria, Lebanon, most of Palestine, and parts of Jordan and Turkey.Often called “Jacobites” (after an early bishop), the Syriac Orthodox form one of the Oriental Orthodox churches that became separated from the mainstream of Christianity in the 5th century over a disagreement about the nature of Christ. They are not in communion with either Constantinople or Rome.Their community in Jerusalem, centred on the Church of St Mark, numbers only about 600.The Syriac Orthodox also worship in the Chapel of St Joseph of Arimathea and St Nicodemus in the Church of the Holy Sepulchre.]]


References

Notes
  1. ^ 1:13
  2. ^ Catholic Encyclopedia: Jerusalem (A.D. 71–1099): "During the first Christian centuries the church at this place was the centre of Christianity in Jerusalem, "Holy and glorious Sion, mother of all churches" (Intercession in "St. James' Liturgy", ed. Brightman, p. 54). Certainly no spot in Christendom can be more venerable than the place of the Last Supper, which became the first Christian church."
  3. ^ "The Cenacle". Franciscan Custody of the Holy Land. Retrieved 20 June 2009.
  4. ^ "The Coenaculum". www.goisrael.com. Israel Ministry of Tourism. Retrieved 20 June 2009.
  5. ^ 22:13
  6. ^ 13:4–11
  7. ^ 16:14
  8. ^ 24:33
  9. ^ John 20:19
  10. ^ Acts 1:13
  11. ^ Acts 1:15
  12. ^ Acts 2:1–4
  13. ^ Denys Pringle, The Churches of the Crusader Kingdom of Jerusalem. Vol. 3. The City of Jerusalem (Cambridge and New York: Cambridge University Press, 2007).
  14. ^ "An Upper Room Did Our Lord Prepare". Hymnary.org.
  15. ^ "Come, Risen Lord, and Deign to be Our Guest". Hymnary.org.
  16. ^ 1 Kings 2:10
  17. ^ Bargil Pixner, The Church of the Apostles found on Mount Zion, Biblical Archaeology Review 16.3 May/June 1990 [1]
  18. ^ Catholic Encyclopedia: Jerusalem (A.D. 71–1099): "Epiphanius (d. 403) says that when the Emperor Hadrian came to Jerusalem in 130 he found the Temple and the whole city destroyed save for a few houses, among them the one where the Apostles had received the Holy Ghost. This house, says Epiphanius, is "in that part of Sion which was spared when the city was destroyed" — therefore in the "upper part ("De mens. et pond.", cap. xiv). From the time of Cyril of Jerusalem, who speaks of "the upper Church of the Apostles, where the Holy Ghost came down upon them" (Catech., ii, 6; P.G., XXXIII), there are abundant witnesses of the place. A great basilica was built over the spot in the fourth century; the crusaders built another church when the older one had been destroyed by Hakim in 1010. It is the famous Coenaculum or Cenacle — now a Moslem shrine — near the Gate of David, and supposed to be David's tomb (Nebi Daud)."; Epiphanius' Weights and Measures at tertullian.org.14: "For this Hadrian..."
  19. ^ a b Pringle 262
  20. ^ Hugh Plommer has written in favor of a date prior to 1187. See “The Cenacle on Mount Sion,.” in Crusader Art in the Twelfth Century, edited by Jaroslav Folda (Oxford: B.A.R., 1982) pp. 139–166. Camille Enlart supports a date after 1229. See Les monuments des croisés dans le royaume de Jérusalem; architecture religieuse et civile (Paris: P. Geuthner, 1925). Peter Fergusson believes that the structure dates from the 12th century but was heavily modified by the Franciscans in the 14th century. See “The Refectory at Easby Abbey: Form and Iconography.” In The Art Bulletin, Vol. 71, No. 3 (Sep., 1989), pp. 334–351. The Franciscans themselves take credit for the building. See Fr. Eugene Hoade, Guide to the Holy Land (Jerusalem: Franciscan Printing Press, 1971).
  21. ^ Pilgrimage accounts are vague. See the accounts of Daniel the Abbot and John of Wuerzburg in Jerusalem Pilgrimage 1099–1185, edited by John Wilkinson, Joyce Hill, and William H. Ryan (London: Hakluyt Society, 1988). Each describes the Cenacle simply as an “upper room” with no precise architectural consideration.
  22. ^ Plommer 169
  23. ^ See Zehava Jacoby, “The Workshop of the Temple Area in Jerusalem in the Twelfth Century: its Origin, Evolution, and Impact,” Zeitschrift für Kunstgeschichte, 45 Bd., H. 4 (1982), 325–394. Drilling is discussed on 362.
  24. ^ Enlart 258.

External links

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