Holy Sepulcher
| Church of the Holy Sepulcher Ναός της Αναστάσεως כנסיית הקבר كنيسة القيامة ECCLESIA SANCTI SEPVLCHRI
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| Denomination : | |
| Consecration date : | September 13, 335 |
| Order : | Franciscan (OFM) |
Coordinates: 31 ° 46 ′ 43 " N , 35 ° 13 ′ 46" E
As Holy Sepulcher or Church of the Holy grave is Church in the Old City of Jerusalem, referred to at the traditional site of the crucifixion and the tomb of Jesus is. The church is one of the greatest shrines of Christianity and is now a simultaneous church .
Church of the Holy Sepulcher is the common name in the Western Church. In the Eastern Church or by Orthodox Christians , the building is called the Church of the Resurrection ( Greek Ναός της Αναστάσεως , from ἀνάστασις anastasis , " resurrection "). The church is the seat of the Greek Orthodox Patriarch of Jerusalem and the Catholic Archpriest of the Basilica of the Holy Sepulcher. The “Holy Grave” (Πανάγιος Τάφος, Sanctum Sepulcrum ) inside the church has been recreated in various ways (see replicas of the Holy Grave ).
In addition to this church building, other churches are called the Church of the Holy Sepulcher . So St. Peter's in Rome , the Holy Sepulcher of the Apostle Peter . The Holy Sepulcher , however, always refers to Christ's Church of the Holy Sepulcher .
There are other places where the tomb of Jesus is suspected or venerated, see separate section .
history
According to the testimony of several late antique writers of the 4th century, the sites of the death and resurrection of Jesus Christ under a Roman temple of Venus from the 2nd century AD were discovered in 325 in the wake of a visit by Helena , mother of the Emperor Constantine , to Jerusalem . found. This led to the spread of cross relics and a revival of the worship of the tomb, which had to be stopped by the construction of the temple above.
The localization of the Church of the Holy Sepulcher as the place of the crucifixion of Jesus and some Easter apparitions is considered to be entirely justified. In addition to the long tradition and tradition, historical and archaeological evidence as well as the fact that that area was outside the city walls at the time of Jesus, but already in the city area at the time of Constantine, speak for this assumption. As several graves and burial niches in the area of the church show (currently seven other graves are known), there were actually burials here at the turn of the ages.
Part of the original rock was probably removed for the construction of the Temple of Venus. The grave was rediscovered:
“But when instead of the removed floor another floor appeared in the depths of the earth, the noble and most holy monument of the Resurrection of the Savior also appeared against all expectations, and the most holy cave was to enjoy a resurgence similar to that of the Redeemer himself: after it had been hidden in the dark for a long time, it came to light again and gave clear information to those who had come to see it of the miracles that had taken place there; for she witnessed the resurrection of the Savior through facts that spoke louder than anyone's mouth. "
The construction of the basilica was commissioned by Emperor Constantine soon after 326, took the place of the Roman sanctuary and was consecrated on September 13, 335. The plant, which place of the grave and the nearby located Golgota einbezog -Hügel consisted of a rotunda around the central place of worship of by a aedicula excellent Holy grave in the West (partially received), an input portikus and a large basilica in the east (not receive). The inner cylinder of the rotunda, which is at least partially open at the top, was supplemented in the west by a lower corridor on a semicircular floor plan with three apses and in the east by a widened spatial situation that led to the entrance portico. The inner cylinder and ancillary rooms were separated by a column position, which was composed of four pillars in the cardinal directions and three monumental columns on rectangular pedestals in between. The position of the pillars suggests a Constantinian column sequence, presumably 11 meters high, which was closed in the original state by a horizontal entablature. The Golgotha rock, nowadays inside the Church of the Holy Sepulcher, lay in the open air between the two buildings rotunda and basilica. They were accurately described by Eusebius (Vita Constantini III, 34-40).
The church was damaged by fire in the year 614 when Jerusalem was conquered by the Persian Sassanid ruler Chosrau II. General Schahrbaraz carried the Holy Cross to Ctesiphon . In 630 Emperor Herakleios marched triumphantly into Jerusalem and brought the cross back to the rebuilt Church of the Holy Sepulcher. The early Islamic rulers protected the Christian sites in Jerusalem, forbade their destruction and their use for residential purposes. So the building remained a Christian church.
There are different dates in different sources for the order to destroy the Church of the Holy Sepulcher and the date for the destruction of the Church of the Holy Sepulcher. Yahya of Antioch, who is regarded as the most reliable chronicler, gives the date September 28, 1009 (converted into today's Gregorian calendar ). In contrast, z. B. Elias of Nisibis the beginning of the year 400 H. ( Hijra ), the 25th from ( August ) of the year 1320 Seleucid calendar, thus the 31st August 1009 (converted), as the day of the destruction order from the Fatimid - caliph al-Hakim . October 18, 1009 (converted) is also mentioned as the "date of destruction" - without a precise indication of the source.
In particular, the rock grave, which was still largely intact at the time, was demolished, so that only fragments of the actual grave have survived today. This has to do with Al-Ḥākim, who ruled Cairo from 1000 to 1021. He took a radical turn in the politics of the ruling Fatimid dynasty, which belonged to the Ismaili direction of the Shiites and had shown itself to be relatively tolerant of both the Sunnis and non-Islamic religions. Al-Ḥākim, on the other hand, wanted to force his new interpretation of Islam on his subjects by all means. Christians and Jews were hit hardest by his radical attitudes. The sultan tightened the dhimmi system, which regulated the status of non-Muslims in Islamic law, who, even under previous regulations, had to pay a poll tax and were subject to a range of discrimination.
The destruction of the Holy Sepulcher was the culmination of this religious intolerance. The event caused such horror that the reverberation quickly reached the West and there, too, triggered an undreamt-of wave of indignation. During the reconstruction, the almost completely preserved outer walls and parts of the support position could be reused. It is considered likely that the present gallery above the ground floor was only set up at that time by cutting the Constantinian column shafts in half and using them together with the also shortened pillars in the cardinal points for a now considerably more compact row of columns, which is also designed as an arcature (arched position) has been. In any case, from the 11th century onwards, the characteristic structure that dominates today was made up of relatively high pedestals, some of which were reworked according to the Constantinian patterns, squat columns with a kind of Corinthian capitals and above them round arched arcades that had no profiles, but rather like those made from the thick wall Look punched out, to experience. In the east, the original rhythm of pillars and columns was broken up in favor of a widened opening to a newly built apse.
When, after the conquest of Jerusalem by the Crusaders in 1099, the area east of the rotunda was redesigned around 1160/1170 by the addition of the church that still exists today, the anastasis (Ἀνάστασις, Greek for resurrection ), the rotunda above the tomb of Christ, was not itself by any serious interventions affected.
Since a renovation in 1555, control of the church has changed between the Franciscans and the Orthodox, depending on which denomination was able to receive a Ferman from the Sublime Porte , often through open bribery . In 1767, when they had enough of the accompanying quarrels and unrest, the Sublime Porte issued a Ferman who divided the church between the parties. The last Ferman of 1852 ( status quo 1852 ) confirmed the arrangement and made it permanent.
The dispute over the protectorate of the Holy Sepulcher was ostensibly the trigger of the Crimean War for supremacy in the crumbling Ottoman Empire , in which Russia on the one hand and the Ottoman Empire, France and Great Britain on the other.
The Holy Sepulcher today
Today the Church of the Holy Sepulcher is in the hands of six Christian denominations: the main administration of the church is held by the Greek Orthodox , the Roman Catholic Church , represented by the Franciscan Order , and the Armenian Apostolic Church . In the 19th century the Syrian Orthodox Church of Antioch , the Copts and the Ethiopian Orthodox Tewahedo Church were added. They were only given a few smaller shrines and tasks; the Ethiopians live as a small group on the roof of the church. However, this Deir-al-Sultan monastery is claimed by the Copts and has been in danger of collapsing since 2004. The dispute prevents a renovation. Protestant denominations are not represented in the church.
Because of the disputes, the Muslim Joudeh family has kept the keys to the church for several centuries, and the Nusseibeh family, who are also Muslim, open the main door in the morning and lock it again in the evening. In addition, family members often acted as mediators. The Joudehs and Nusseibehs have been associated with the Church at least since the time of Saladin .
The Israeli authorities left the stipulated division ( status quo ) after the Old City came under their administration after the 1967 Six Day War . The complicated ownership structure complicates structural measures, as any change could cause a violation of the status quo. For example, a wooden ladder that has long since become useless stands on the facade above the main portal. In the 19th century it was used by monks to enter the church when the gates were officially closed. Efforts have been made to remove them for many decades, but it is not regulated who would be authorized to do so.
Not only the property in the church is precisely regulated, but also who is allowed to pray where, when and for how long. For example, the grave has to be cleared by the Orthodox for the daily Franciscan procession. The situation becomes particularly critical at Easter, when all churches celebrate the Solemnity of the Resurrection. Since the Catholics rarely celebrate on the date of the Eastern Church, there is primarily a conflict among the Orthodox. So there are occasional fights between monks because of the non-observance of the prayer order. Monks of all denominations remain in the church even during the closing times at night. In the church there are no summer time regulations because of the irrevocable time schedule . A corresponding time difference must therefore be taken into account in summer.
The interior of the church
The holy grave
The most important site of the Church of the Holy Sepulcher for Christians is the Holy Sepulcher , the traditional site of the tomb of Jesus. It is the 14th station of the Cross .
The Holy Sepulcher is located in the Sepulcher Chapel , which today is largely a new building from 1809 (after fire damage) in the Ottoman Baroque style . It stands in the center of the rotunda , which is vaulted by the large dome of the church. Over time, cracks on the walls of the chapel revealed structural and structural defects: the marble slabs on the sides were too heavy, the mortar used was insufficient. After further damage from the Jericho earthquake in 1927, the burial chapel was in danger of collapsing. In 1947, the last year of their mandate for Palestine , the British provided the aedicula with a steel corset for temporary security.
Repair 2016/2017
In strictly confidential negotiations in Athens, the Greek Orthodox Patriarch of Jerusalem, Theophilos III, came to an understanding . , the Armenian Patriarch Nourhan Manougian and, on behalf of the Catholic Church of the Custos of the Holy Land , Pierbattista Pizzaballa OFM , in March 2016 to have the overdue repair of the burial chapel carried out.
Work began in May 2016. A team of restorers from the National Technical University of Athens under the direction of Antonia Moropoulou removed the building, repaired or replaced the stones and rebuilt the aedicula true to the original and earthquake-proof . The cost of the renovation was estimated at three million euros. Infrared cameras , endoscopes , laser scanning and possibly a flying drone were used. On October 26, 2016, the marble slab above the grave bench was removed for 60 hours for the purpose of scientific investigation in order to be able to examine the original rock surface on which Jesus' body was, according to tradition, placed. The access of the faithful to the Holy Sepulcher was guaranteed during the work.
In the course of the restoration, a window opening was cut into the marble cladding of the inner wall of the burial chamber on the opposite side of the grave bench and glazed. The window allows a view of the remains of the rising rock wall, which confirm that the burial chamber is a single grave rarely found in the region, which in turn corresponds to the remark in the Gospel of John that Jesus was buried in a new tomb in which no one had yet been laid.
Ecumenical celebration
The restoration was completed with an ecumenical celebration, where the two Patriarchs of the Greek Orthodox and Armenian Apostolic Churches and the new Franciscan Custodian Francesco Patton blessed the burial chapel on March 22, 2017 in the presence of the Ecumenical Patriarch of Constantinople Bartholomew I and the Greek Prime Minister Alexis Tsipras solemnly. The dignitaries unanimously emphasized that the historic celebration, at which all denominations of the Church of the Holy Sepulcher prayed together for the first time, and the previous several months of cooperation marked the beginning of a new ecumenical era in the Holy City. In his address, the Armenian Patriarch Nourhan Manougian suggested to his confreres (who administer the Church of the Holy Sepulcher) that the other denominations be given the opportunity to celebrate a service in the Church of the Holy Sepulcher once a year after Easter.
The anointing stone
In addition to the grave chapel, the church of the Holy Sepulcher contains numerous other Christian shrines. The body of Jesus is said to have been prepared for burial on the anointing stone at the entrance to the church. Depending on the count, this place is considered the 13th station of the cross. (An alternative census considers the 13th station to be a statue of Our Lady in pain, erected by the Franciscans on Via Dolorosa , who is called “ Stabat mater ” by the Catholics in Jerusalem with reference to the corresponding medieval poem , and the associated altar.)
The Golgotha rock
To the right of the entrance is the Calvary or Golgothafelsen , according to tradition the place where Jesus died on the cross. At the top, accessible via steep stairs, are the Roman Catholic crucifixion altar (11th station of the cross) and the Greek Orthodox crucifixion altar (12th station of the cross).
The Adam's Chapel
The Greek Orthodox Adam's Chapel is located below the Calvary. Adam's skull is said to have been located here. Legend has it that the blood of Jesus flowed through cracks in the rock onto the skull and thus freed Adam from original sin . A rock with a partly reddish color, which can be seen next to the Adam's Chapel, is supposed to prove this story.
The Katholikon
In the center of the church, accessible from the rotunda, is the central nave with the altar. It is known as the Katholikon and is in the care of the Greek Orthodox Church. According to the medieval Christian view, this was the center of the world . A dome sits over the crossing, which was completely renewed after the earthquake of 1927. The mosaics depicting Christ as Pantocrator (see illustration) as well as Mary and saints from the Eastern Church were made in 1994.
Since 1996 a monumental cross sculpture created by Paul Nagel as a cross of light and consecrated by the Greek Orthodox Patriarch of Jerusalem Diodoros I has crowned the dome of the Katholikon. It was the initiative of the professor of art history Gustav Kühnel to erect a new cross, which should not only be worthy of the uniqueness of the place, but also the symbol for all efforts for the unity of the Christian faith communities.
The Helena Chapel and the Chapel of the Finding of the Cross
The Armenian Orthodox Helena Chapel and the Roman Catholic Chapel of the Cross are located on a lower level than the church entrance . In the latter, a former cistern carved directly into the rock, the place where the cross of Jesus was found is said to be .
Pilgrims on the hill that is regarded as Golgotha within today's Church of the Holy Sepulcher
Vault over the Katholikon
The cross sculpture called "Light Cross" on the dome above the Katholikon
The Saint Vartan Chapel
To the side of the altar of the Helena Chapel, another staircase leads down to the St. Vartan Chapel , which is mostly inaccessible to visitors. This place was discovered during restoration work in the late 1970s. The St. Vartan Chapel is remarkable, on the one hand, because the presumably last remains of a Hadrianic retaining wall can be found there and, on the other hand, because it has a graffito affixed to it that shows a Roman sailing ship and the signature (translated) “God, we have made us on our way ”. It is generally believed to be the inscription of an early Christian pilgrim of the 2nd century. The dating, however, varies between the late 1st and early 4th centuries.
organ
The Holy Sepulcher has three organs responsible for the liturgy of the Franciscans ( Latins are used). The other denominations represented do not use them. All three organs are from Rieger Orgelbau from Schwarzach in Vorarlberg .
Main organ
On a gallery on the western part of the rotunda is the main organ, built in 1981/82, with 39 stops on two manuals and a pedal. It was consecrated by Cardinal König on April 29, 1982. The organ is set back a little and therefore difficult to see.
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- Coupling : II / I, I / P, II / P.
Magdalene organ
The so-called Magdalene organ is located west of the altar of Maria Magdalena and next to the Franciscan chapel. The choir organ built in 2014 replaced an older organ in the same place. The organ work is divided into a main work and an upper work. The instrument has 15 stops on two manuals and a pedal .
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- Coupling : II / I, I / P, II / P.
Golgotha organ
The organ, inaugurated on October 21, 2016 by curator P. Francesco Patton , replaces a smaller organ ( chest organ ) built by Fra Delfino Fernandez around the mid-1970s . The instrument has 5 registers (270 pipes ) on 2 manuals (Manual I: Principale 8 ′, Ottava 4 ′, Decimaquinta 2 ′; Manual II: Bordone 8 ′, Flauto 4 ′); the manuals can be linked. The manual keys are made from stems from dead olive trees from the Garden of Gethsemane . In the middle of the music stand is a mother-of-pearl coat of arms of the custody . This coat of arms was created in Bethlehem , where the Franciscans introduced the mother-of-pearl technique in the 17th century.
Other locations of the tomb of Jesus
The vast majority of scholars believe that the Church of the Holy Sepulcher is the actual site of the crucifixion and the tomb of Jesus. Two other places that were considered as burial sites are the garden tomb , a rock tomb discovered in 1867 north of the Damascus Gate , just outside the present-day Old City of Jerusalem, and the Talpiot's tomb , discovered in 1980 , a rock tomb five kilometers south of the old city of Jerusalem. However, there are no indications for these localizations and there are some arguments against it.
The shrine Roza Bal in Srinagar ( Kashmir , India), where the grave of a sage named Yuz Asaf (= son of Joseph?) Is located, is venerated as alleged burial place of Jesus . On the other hand, a “Jesus grave” is venerated in the village of Shingō ( Aomori prefecture , Japan). Around 30,000 tourists visit it every year.
Movie
- There are many apartments in my father's house , documentary by Hajo Schomerus, 2010
See also
literature
in order of appearance
- Charles Coüasnon: The church of the holy sepulcher . Oxford University Press, London 1974, ISBN 0-19-725938-3 .
- Virgilio C. Corbo: Il Santo Sepolcro di Gerusalemme. The holy sepulcher in Jerusalem. Aspetti archeologici dalle origini al periodo crociata . 3 volumes. Jerusalem 1981.
- Martin Biddle et al. a .: The Church of the Holy Sepulcher in Jerusalem . Belser, Stuttgart 2000, ISBN 3-7630-2379-8 .
- Jürgen Krüger: The Church of the Holy Sepulcher in Jerusalem. History - shape - meaning . Schnell & Steiner, Regensburg 2000, ISBN 3-7954-1273-0 .
- Shimon Gibson: The Seven Last Days of Jesus. The archaeological facts . Verlag CH Beck, Munich 2010, ISBN 978-3-406-60502-4 .
- Thomas Pratsch (Ed.): Conflict and Coping. The destruction of the Church of the Holy Sepulcher in Jerusalem in 1009 . Millennium Studies, Walter de Gruyter, Berlin 2011, ISBN 978-3-11-025351-1 and e- ISBN 978-3-11-025352-8 .
- Erwin Reidinger : Easter 326th Foundation of the Holy Sepulcher in Jerusalem. In: Liber Annuus Studium Biblicum Franciscanum , Jerusalem, vol. 62 (2012), pp. 371–403, erwin-reidinger.heimat.eu (PDF).
- Ute Verstegen: The architectural staging of the Christian places of remembrance in the Holy Land - architectural semantic considerations on a Constantinian innovation concept . In: INSITU. Zeitschrift für Architekturgeschichte 7 (2/2015), pp. 151–170 (160f).
- Michael F. Feldkamp : From the Jerusalem pilgrim to the grave knight. History of the Order of Knights of the Holy Sepulcher (= Propylaea of the Christian Occident, Volume 1), Heimbach / Eifel 2016, ISBN 978-3-86417-055-3 , esp. Pp. 40–51.
Web links
- The Holy Sepulcher
- The Holy Sepulcher | Custody
- Comprehensive virtual tour through the Church of the Holy Sepulcher
- A virtual tour through the Church of the Holy Sepulcher
- Entry on Giga-Catholic (English)
Individual evidence
- ↑ James H. Charlesworth: Jesus and Archeology . Wm. B. Eerdmans Publishing, Grand Rapids 2006, pp. 593 ff. U.ö.
- ↑ Gerd Theißen , Annette Merz: The historical Jesus. A textbook . Vandenhoeck & Ruprecht, Göttingen, 1st edition 1996, 3rd and ext. 2001 edition.
- ^ Zeit Online, In Search of Golgotha, Dieter Vieweger: This church is actually in the historically correct place.
- ↑ On the Life of the Blessed Emperor Constantine , III, 28, Library of the Church Fathers
- ↑ Bettina Krönung: Al-Hākim and the destruction of the Church of the Holy Sepulcher . In: Thomas Pratsch (Ed.): Conflict and Coping. The destruction of the Church of the Holy Sepulcher in Jerusalem in 1009 . De Gruyter, Berlin 2011, ISBN 978-3-11-025351-1 , p. 140.
- ↑ Dorothea Weltecke: The Destruction of the Church of the Holy Sepulcher: Inquiries to Eastern Christian sources . In: Thomas Pratsch (Ed.): Conflict and Coping. The destruction of the Church of the Holy Sepulcher in Jerusalem in 1009 . De Gruyter, Berlin 2011, p. 267.
- ↑ Calendar calculator : Islamic calendar to Gregorian calendar
- ↑ 1009: A thousand years ago the Church of the Holy Sepulcher in Jerusalem was destroyed - and never completely rebuilt , accessed on January 20, 2014.
- ↑ Summertime unites Israel and Palestine . In: Potsdam Latest News , March 25, 2010.
- ↑ a b Hans-Christian Rößler: A little Easter miracle in Jerusalem. The aedicula above the Holy Sepulcher is to be restored . In: Frankfurter Allgemeine Zeitung, March 26, 2016, p. 7.
- ^ Catholic News Agency, August 22, 2016.
- ↑ Stefanie Järkel: Christianity: The grave of Jesus becomes earthquake-proof. In: Welt online. August 4, 2016. Retrieved October 29, 2016 .
- ↑ Quote: Fredrik Hiebert in: Experts open the grave of Jesus for the first time in centuries. In: Welt online. October 28, 2016. Retrieved October 29, 2016 .
- ↑ Jürgen Krüger: The Church of the Holy Sepulcher in Jerusalem. History - shape - meaning . Schnell & Steiner, Regensburg 2000, p. 106.
- ↑ Gustav Kühnel: A new cross for the Holy Sepulcher . In: Michael Hammers, Johannes Nagel (Hrsg.): Metalwork in the church: Spirit and hands work . Coleman, Lübeck 1999, ISBN 3-87128-045-3 .
- ^ Cross of light over Golgotha.
- ↑ Petrus Schüler: The organs of the Church of the Holy Sepulcher . In: In the land of the Lord. Franciscan Journal for the Holy Land , Vol. 71 (2017), Issue 1, pp. 13-19.
- ↑ Petrus Schüler: The organs of the Church of the Holy Sepulcher . In: In the land of the Lord. Franciscan magazine for the Holy Land , vol. 71 (2017), issue 1, pp. 13–19, here p. 14 f.
- ↑ Petrus Schüler: The organs of the Church of the Holy Sepulcher . In: In the land of the Lord. Franciscan magazine for the Holy Land , vol. 71 (2017), issue 1, pp. 13–19, here p. 15.
- ↑ Information about the choir organ on the website of the builder company.
- ↑ This chest organ will be retained and will continue to be used.
- Jump up ↑ In the Land of the Lord , Franciscan Journal for the Holy Land, Volume 71, 2017, Issue 1, pp. 15 ff.
- ^ Rainer Riesner : The grave of Jesus , March 26, 2002.
- ^ New Bible Dictionary . Leicester UK / Weaton IL 1982, p. 162.
- ↑ Kurt Hennig (Ed.): Jerusalem Bibellexikon. Neuhausen-Stuttgart 1990, ISBN 3-7751-1271-5 , p. 300.
- ^ Bargil Pixner : Ways of the Messiah and Places of the Early Church. Jesus and Jewish Christianity in the light of new archaeological knowledge . Brunnen-Verlag, Giessen / Basel 1991, ISBN 3-7655-9802-X , p. 275.
- ↑ Fairy tale: Jesus rests in Japan . Retrieved April 2, 2016.
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