Jerusalem complex
The Jerusalem complex is an ensemble of buildings that replicate the Christian pilgrimage destinations in and around Jerusalem architecturally and topographically. It is a modern term for meditation landscapes, which were often referred to as "New Jerusalem" when they were created. They should provide a substitute for the pilgrimage to the Holy Land, which only a few Christians can make. It was important that the distance between the individual pilgrimage destinations corresponded to the model; the builders also endeavored to copy the landscape of the model (e.g. to recreate the Marian tomb in valle Josaphat in a valley).
Examples
The most famous is the Holy Mountain of Varallo in Valsesia ; he is the model for several Sacri Monti in northern Italy. The Franciscan Bernardo Caimi, who knew the Holy Land from his stays in the Sion Monastery in Jerusalem, began in 1486, with the support of the citizens and papal permission, to build a series of chapels on the slope of the mountain, which were dedicated to the most important events in the life of Jesus. Two building complexes were dedicated to pilgrimage destinations in Bethlehem and Nazareth , the models for the other chapels were in Jerusalem. Caimi's Jerusalem complex is hardly comprehensible today, because a fundamental redesign took place in the 1560s. Supported by the Archbishop of Milan, Karl Borromeo , one of the leading architects of the time, Galeazzo Alessi , created the architectural drawings for the redesign of the facility. At the end of the century, a baroque renovation took place under the patronage of the Bishop of Novara, Carlo Bescapé.
In contrast, the Jerusalem complex of San Vivaldo near Montaione (Tuscany) has largely been preserved as it was designed by the Franciscan Tommaso da Firenze between 1500 and 1515. He based himself on the landscape in Palestine and copied it. "If we judge according to the locations of the many chapels that still exist and can be localized that have disappeared in the spacious, gently modeled terrain, then we can see how exactly the complex was able to reflect the landscape and urban physiognomy of the Holy City and its surroundings."
Also in the early 16th century, the town of Romans-sur-Isère in the Dauphiné was transformed into a copy of Jerusalem on the initiative of the citizen Romanet Boffin by erecting shrines and chapels at the topographically “correct” places. In the Huguenot Wars and during the French Revolution , the complex was destroyed, but each time it was rebuilt in a different form.
The Holy Sepulcher in Görlitz is also located in a garden landscape with other chapels, although no actual Jerusalem complex was created.
The Jerusalem complex of Kalwaria Zebrzydowska used the city map of Jerusalem that Christian Kruik had created by Adrichem (Adrichomius), albeit without ever having been to Jerusalem. The mathematician, astronomer and philosopher Felix Zebrowski implemented the Stations of the Cross exactly according to the information provided by Adrichomius. He also added the Upper Room and the House of Mary, as well as the Tomb of Mary and the Chapel of the Assumption . Adrichomius's work also served as a plan for the Pakość Jerusalem complex . The Wejherowo plant follows the model of Kalwaria Zebrzydowska.
The Bohemian Jerusalem complexes are linked to the activities of the Jesuit order. The complex of Římov , which earned the place the nickname Bohemian Jerusalem, was planned by Jesuits from the Český Krumlov college . A Capuchin from Budweis undertook a trip to the Holy Land in 1658 with the task of determining the exact distances between the places of pilgrimage. In Římov, they did not orient themselves to Adrichomius' Jerusalem plan, but pursued their own concept. The Jesuit College of Eger suggested the so-called Great Stations of the Cross by Starý Hrozňatov . It consists of 23 chapels in which scenes from the Passion story are recreated with mostly life-size figures. These were distributed in the countryside as a Jerusalem complex. Bernardus Rosa , abbot of the Cistercian monastery Grüssau from 1660 to 1696 , probably developed the concept of the Jerusalem complex there. He wrote a devotional book for the believers who visited this site. In Albendorf ( Wambierzyce ) another Jerusalem complex was created between 1683 and 1708, which claimed to reproduce the Jerusalem topography exactly, but - in contrast to other Jerusalem complexes - by no means did so. The Jerusalem complex of Sankt Annaberg (also Annaberg, Góra Świętej Anny), which was built between 1700 and 1709, follows the instructions of Adrichomius, which results in a similarity to Kalwaria Zebrzydowska.
literature
- Gustaf Dalman : The grave of Christ in Germany (= studies on Christian monuments. Volume 14). Leipzig 1922.
- Michael Rüdiger: Replicas of the Holy Sepulcher in Jerusalem during the Counter Reformation and Baroque. A contribution to the cult history of architectural devotional copies. Schnell & Steiner, Regensburg 2003, ISBN 3-7954-1600-0 .
Individual evidence
- ↑ Michael Rüdiger: Replicas of the Holy Sepulcher in Jerusalem during the Counter-Reformation and Baroque , Regensburg 2003, p. 119 f.
- ↑ Michael Rüdiger: Replicas of the Holy Sepulcher in Jerusalem during the Counter-Reformation and Baroque , Regensburg 2003, p. 120.
- ↑ Michael Rüdiger: Replicas of the Holy Sepulcher in Jerusalem during the Counter Reformation and Baroque , Regensburg 2003, p. 120 f.
- ↑ Michael Rüdiger: Replicas of the Holy Sepulcher in Jerusalem during the Counter Reformation and Baroque , Regensburg 2003, p. 122 f.
- ↑ Michael Rüdiger: Replicas of the Holy Sepulcher in Jerusalem during the Counter-Reformation and Baroque , Regensburg 2003, p. 123.
- ↑ Michael Rüdiger: Replicas of the Holy Sepulcher in Jerusalem during the Counter-Reformation and Baroque , Regensburg 2003, p. 124.
- ↑ Michael Rüdiger: Replicas of the Holy Sepulcher in Jerusalem during the Counter-Reformation and Baroque , Regensburg 2003, p. 124 f.
- ↑ Michael Rüdiger: Replicas of the Holy Sepulcher in Jerusalem during the Counter Reformation and Baroque , Regensburg 2003, pp. 125–127.
- ↑ Michael Rüdiger: Replicas of the Holy Sepulcher in Jerusalem in the time of Counter Reformation and Baroque , Regensburg 2003, p. 127 f.