The Church of the Holy Sepulchre holds immense significance for Christians worldwide. This article provides a comprehensive overview of its key components: the Rotunda and Golgotha, particularly in relation to two Mysteries of the Rosary—the Crucifixion and Resurrection.
For further details on this remarkable site, please refer to the article – The Holy Sepulchre in the Middle Ages
Golgotha in the Church of the Sepulchre
The way of suffering and carrying the cross culminates at the Church of the Holy Sepulchre, revered as the holiest site for Christians worldwide. This vast complex holds two primary sites of significance: Golgotha Hill, associated with the Mystery of the Crucifixion, and the Rotunda, marking the burial and resurrection, linked to the Mystery of the Resurrection. Both the Crucifixion and Death of Our Lord, the final Sorrowful Mystery, and the Resurrection, the inaugural Glorious Mystery, are sanctified within this sacred space. Historically, the church featured two gates—one symbolizing the Crucifixion and the other the Resurrection—evidenced by the presence of their arches, though one gate is now obstructed.
The term “Rotunda” denotes a rounded architectural structure, and in the context of the Church of the Holy Sepulchre, it refers to the expansive, columned hall covered by a dome that surrounds the tomb. Constructed in the 4th century AD, the Rotunda bears resemblance to the Pantheon in Rome, a connection that is not coincidental. Adjacent to the Rotunda, to the east, stands the main hall of the church—a basilica-like structure known as the Catholicon, which dates back to the Crusader period. Surrounding the Catholicon is a corridor housing various chapels, referred to as the Ambulatorium. Within the vast complex, visitors can explore numerous rooms and sections branching off from the main buildings, some of which are accessible to the public. Alongside the Rotunda and Golgotha, notable features include the anointing stone, where Jesus’ body was prepared for burial after being taken down from the cross, the site of his encounter with Mary Magdalene following his resurrection, the underground spaces where Empress Helena reportedly discovered the true cross, and more. While the structure may have undergone changes over time, its design has consistently incorporated elements reflecting the duality of a circular form (the Rotunda) and a linear layout (the basilica).
Adjacent to the Church of the Holy Sepulchre are various buildings, including monasteries, owned by different Christian denominations such as the Franciscans, Armenians, Orthodox, and others, collectively forming the heart of the Christian quarter. This area is under the stewardship of six Christian denominations, with the Armenians, Greek Orthodox, and Catholics (represented by the Franciscans) holding significant portions, and the Syrians, Copts, and Ethiopians holding smaller sections. The Church of the Holy Sepulchre complex is a world unto itself, with interwoven relationships between its parts. Stepping into this space transports visitors to a different realm—a dark, mystical environment filled with scents, colors, and sounds. Here, processions and ceremonies, including the Holy Fire ceremony on Easter Eve, are conducted. During this ceremony, worshippers circle the tomb, and a miraculous fire descends from the sky to ignite the candles they hold, symbolizing the renewal of the world and creation.
The vast complex of the Church of the Holy Sepulchre can be likened to a pilgrimage route in itself. The presence of Jesus’ image and the narrative associated with his death and resurrection imbue the place with a profound human dimension. The connection to death and resurrection evokes a sense of awe and mystery. Those who enter this sacred space undergo a transformative experience—in a sense, they do not leave unchanged. They encounter the cycle of death and rebirth, symbolizing a spiritual resurrection and renewal.
The prominent rock of Golgotha, once located outside the church building, is now situated inside immediately after the entrance on the right side. Chapels have been built around it and on it. For Christians, Golgotha is revered as the foundation rock, where the creation of the world stsrted. Some Jewish traditions regarding the Foundation rock in the Temple have been transferred to Golgotha, including those related to Adam and Eve, the covenant of Isaac, and more. According to Christian tradition, Golgotha is the place where Adam was created from dust and later buried, hence its name “Golgotha” meaning “Skull.” Symbolically, Golgotha can be seen as a holy mountain, an axis of the world. Mircea Eliade, in his book “The Myth of the Eternal Return,” cites Golgotha as an example of a cosmic mountain, a center of the world.
Jesus’ crucifixion atop the rock of Golgotha holds deep symbolism. This location, believed to be where the creation of the world began, and where Adam, the first human, is buried, serves as the backdrop for Jesus’ sacrifice. The Mystery of Crucifixion unfolds at this pivotal point, marking the intersection of creation and redemption. It signifies a new beginning, a correction of the world’s course, and serves as atonement for the sins of humanity. In essence, the act of crucifixion becomes a transformative event, leading to spiritual renewal and the possibility of salvation for all, a new creation.
Narrow stairs lead up to the place of crucifixion above the Golgotha rock, marked by a silver star reminiscent of the one in Bethlehem. Beneath the altar, a representation of Jesus on the cross overlooks the exact spot. Here, at the 12th station of the Via Dolorosa, faithful pilgrims kneel to kiss the star and the rock. Adjacent to this sacred site is the Chapel of the Nailing to the Cross, forming part of the same hall and serving as the 11th station of the Via Dolorosa. Renovated by Barluzzi, the chapel features a mosaic depicting Abraham’s sacrifice of Isaac—a foreshadowing of Jesus’ sacrifice by God, his father, in the same location. The chapel’s ceiling boasts a remarkable 12th-century mosaic of Jesus, surrounded by medallions illustrating key figures from human history, including Adam and Eve, and the story of redemption through the ages.
At the front of the chapel, an exquisite silver altar, gifted by the Medici family of Florence in the 16th century, displays stunning Renaissance art. Above it, a mosaic portrays Jesus nailed to the cross, with Mary Magdalene cradling his head and Mary, his mother, standing solemnly above. To the chapel’s south, a window offers a glimpse of the Chapel of the Division of Robes, the 10th station of the Via Dolorosa, also known as “Maria’s Chapel of Sorrows.” On the northern side, positioned between the chapel and the site of the crucifixion, a glass cabinet houses a statue of Mary with a sword piercing her heart—a representation of the Stabat Mater motif, depicting the tormented mother. Some consider this depiction as the 13th station of the Via Dolorosa, rather than the anointing stone at the entrance.
Opposite Golgotha Rock, midway between it and the Rotunda, lies the “Women’s Chapel,” where tradition holds that the three Marys witnessed Jesus’ crucifixion: “And all his acquaintance, and the women that followed him from Galilee, stood afar off, beholding these things.” (Luke 23:49). John identifies the three Marys: “Now there stood by the cross of Jesus his mother, and his mother’s sister, Mary the wife of Cleophas, and Mary Magdalene.” (John 19:25). Mary’s presence during the crucifixion is significant, highlighting her importance. Mary and the other women embody the world’s sorrow; their compassion sustains it. The chapel, a small dome supported by four pillars and owned by the Armenians, features a circular space on the floor with a cup at its center. South of the chapel lies a significant Armenian complex known as “the second Golgotha.”
Below the Crucifixion Chapel on Golgotha Rock lies a small hall known as the “Chapel of Adam – the First Man.” According to tradition, when Jesus’ side was pierced and blood flowed, it descended through a crack in the rock, washing the skull of Adam buried beneath it. This event caused the earth to tremble, rocks to split, and the original sin to be atoned for. Adam was spiritually resurrected, saved from hell, and ushered into heaven. The crack in the rock can be observed in the apse of the hall, along with blood marks from Jesus on another part of the rock just outside the hall. The Adam Chapel connects to a small Orthodox church called “Mary’s Chapel,” which houses skulls of saints and relics of the Holy Cross. In Christian tradition, bones, especially skulls, are significant as they are believed to contain the essence of a person after death. Hence, the practice of collecting holy skulls and bones in monasteries and churches.
Stairs lead down from Golgotha to the beginning of the Ambulatorium, the corridor encircling the central space of the Catholicon. This corridor provides access to the chapels and various parts of the complex. Before proceeding, our next stop will be the anointing stone located at the entrance to the church west of Golgotha. This marble rectangle is adorned with numerous oil lamps from different denominations. Believers often kiss the stone and pour oil on it. According to tradition, Joseph of Arimathea received permission from Pontius Pilate to remove Jesus’ body from the cross before the Sabbath, and they prepared it for burial on this stone. However, this tradition is not found in the New Testament, where it states: “Then they took the body of Jesus and bound it in strips of linen with the spices, as is the custom of the Jews to bury” (John 19:40).
This stone marks the 13th station on the Via Dolorosa, while the 14th and final station is the tomb building itself. Behind the stone and in front of the entrance, there is a wall concealing the Catholicon hall, the central space in the building. On this wall, a large and exquisite mosaic depicts the principal events that occurred in the complex: the crucifixion, the preparation of the body for burial, and the entombment in a nearby sepulcher situated in the middle of the rotunda.
From the anointing stone we will start walking in the corridor that surrounds the Catholicon (ambulatorium) counterclockwise. On the right side you can see inside a glass case the bottom of the rock of Golgotha on which are red blood stains of jesus, after that you will find the “Chapel of Humiliation” and in it the remains of the pillar to which Jesus was tied during his scourging (the scourge on the pillar), after that the “Chapel of the distribution of clothes”, and in front of it an opening Descending into two underground halls: “Saint Helena Chapel”, and the “Finding the Cross Chapel”.
From the anointing stone, our journey begins in the corridor encircling the Catholicon (the Ambulatorium), moving counterclockwise. On the right side, a glass case displays the base of the Golgotha rock, bearing the red stains of Jesus’ blood. Next, you’ll encounter the “Chapel of Humiliation,” housing the remnants of the pillar to which Jesus was bound during his scourging. Following that, you’ll find the “Chapel of the Distribution of Clothes.” Directly opposite, a passage leads down into two subterranean chambers: the “Saint Helena Chapel” and the “Finding the Cross Chapel.”
During the construction of the Church of the Holy Sepulcher in the 4th century, Empress Helena uncovered these two chambers and other underground areas previously used as quarries. Inside the Chapel of the Finding of the Cross, she discovered remnants of the cross upon which Jesus was crucified, making it the most significant relic in the Christian world. Today, the “Helena Chapel” is under the care of the Armenians, who have erected a beautiful church within it in honor of Gregory the Illuminator. This saint is renowned for bringing Christianity to Armenia, the Church serves as a remembrance of the Armenian communities lost during the Armenian Holocaust in World War I.
Further along the corridor (the Ambulatorium) surrounding the Catholicon, there is a chapel dedicated to the Roman soldier Longinus and the Spear of Destiny, the spear with which Jesus was pierced in the heart, ultimately leading to his death and the end of his suffering. This spear is among the sacred relics associated with the stories of the Holy Grail. According to legend, as Jesus suffered on the cross, the Roman soldier Longinus was moved by compassion to take action. He pierced Jesus’s side with his spear, ultimately bringing about his death and ending his suffering. This act of compassion was significant on both a spiritual and earthly level, as it released Jesus’s essence and soul to the world and facilitated the joining of the Holy Spirit with humanity. Longinus’s compassionate action served as a bridge between heaven and earth, grounding spiritual energy and connecting the two realms. The blood and water that flowed from Jesus’s side, as a result of Longinus’s action, are said to have fallen to the ground and seeped through a crack in the rock, cleansing the skull of Adam buried beneath the place of crucifixion. This event signified the completion of a sacred circle, atoning for original sin and bringing about spiritual renewal.
Longinus’s decisive action opened the door to transformative change in the world, illustrating the power of choice and action. Throughout history, the spear has been associated with the power of action, passing through the hands of kings and governors, granting them authority to rule. However, this power, though potent, has often been subject to misuse. The spear has made notable appearances throughout history, sometimes influencing events in significant ways. For example, during the First Crusade in Antioch, it appeared before Peter Bartholomew in a church, aiding the Crusaders in their victory over the Muslims. Over time, the spear found its place in the court of the Byzantine Empire, bestowed power upon Russian Tsars, and eventually vanished into the warehouses of the Austro-Hungarian Empire.
A book titled “The Spear of Destiny,” published some years ago, meticulously recounts the history of Longinus’s legendary spear and its appearances throughout history. Longinus, afflicted with an eye ailment, experienced healing when drops of Jesus’s blood fell upon his eyes, compelling him to convert to Christianity. Ultimately, he met a fate akin to Jesus’s, facing martyrdom for his beliefs. Inside the Chapel of Longinus within the Church of the Holy Sepulchre, one can find depictions of the spear’s pivotal moment and an altar venerating Longinus and the spear.
Following the Chapel of Longinus, the ambulatorium expands into a spacious area supported by seven large arches, curiously referred to as “Mary’s arches.” This nomenclature might be linked to the proximity of Jesus’s encounter with Mary Magdalene after the resurrection.
The ambulatorium encircles a grand hall known as the Catholicon. At the center of this hall sits a small chalice crafted from reddish stone, containing a ball made of white stone adorned with cross-shaped stripes of black stone. Tradition holds that the ball represents the earth, while the black stripes symbolize the four cardinal directions of heaven. The cup nourishes the earth, encapsulating it within itself. It embodies the Holy Grail, the Shekinah, and the divine feminine influence that birthed the world. Serving as an omphalos stone, or center of the world, the cup underscores the symbiotic relationship between matter and spirit, emphasizing the latter’s nurturing essence.
Much of the eastern sections of the Church of the Sepulcher complex, including the Catholicon, ambulatorium, and Golgotha Hill, were erected in the 12th century by King Baldwin III of Jerusalem and his mother, Melisende. These structures epitomize the zenith of Crusader architecture within the Kingdom of Jerusalem. The intersecting arches signify a novel religious ideology, foreshadowing the evolution of Gothic cathedrals in Europe. Crusaders adorned the edifice with intricate sculptures adorning the capitals, jambs, and stupas, as well as exquisite mosaics, albeit only a few remnants remain today. Their contributions infused architecture with color, intricacy, and sophistication, reflecting the prevailing mysticism of Christianity during that era. The site also served as a repository for sacred relics such as the spear of Longinus and the Holy Grail, while ceremonies and processions continue to be conducted there. Additionally, the entrance of the church served as the burial ground for the Crusader kings of Jerusalem, and various orders of knights, including the Order of the Holy Sepulchre, were established, making the church a cherished emblem of their order.
In the eastern part of the Church of the Holy Sepulchre, you’ll find Golgotha, the Chapel of Humiliation, the Chapel of the Cross, the Longinus Chapel, and the Catholicon, all intricately linked to the events of the Crucifixion. These locations offer prime opportunities for reflecting on the Mystery of Crucifixion. Conversely, the western part of the church, particularly the Rotunda housing the holy Grave, pertains to burial and resurrection themes.
The journey through the Sorrowful Mysteries has led us from the Agony in the Garden to the Scourging at the Pillar and the Crowning with Thorns, culminating in the Crucifixion at Golgotha. This marks the deepest point of descent, and from here onward, the path leads upward. Geographically, we’ve traversed from the eastern outskirts of the old city to its western edge, from the lowest point in Jerusalem to a symbolic world mountain crowned by the tree of life, represented by Golgotha and the cross. We’ve moved from a place beyond the city walls to its very heart. As we continue following the rosary, we’ll encounter additional sites outside the Old City and its environs. The Mysteries of Glory will elevate us to the highest points in Jerusalem, and from there, to the heavens and beyond.
The Rotunda in the Church of the Holy Sepulchre
At the entrance to the Church of the Holy Sepulchre stands a double gate, a relic of the Crusades, adorned with intricate glyphs that symbolize the duality of life and death. One entrance depicted scenes of death and crucifixion, with glyphs portraying a tangled mass of vegetation ensnaring humans and animals. The other entrance, now sealed, depicted scenes of life and resurrection, with glyphs illustrating episodes from the life and resurrection of Jesus.
This theme of duality permeates the overall design of the Church of the Holy Sepulchre. In the eastern part of the complex, sites associated with the crucifixion and death, such as Golgotha and the Chapel of the Finding of the Cross, can be found. Conversely, in the western part of the complex, sites related to the resurrection abound, most notably the rotunda housing the empty tomb of Jesus at its center.
The rotunda is a classical architectural design that was popular in the ancient world. It typically consists of a round building with a circular roof, sometimes in the form of a dome. In the Roman period, the rotunda symbolized the divine feminine principle of creation, the order of the universe, and the victory over death. Emperor Constantine commissioned several rotundas in various locations, including a mausoleum for his mother Helena and the tomb of his daughter Constance in Constantinople. Therefore, it was fitting for him to use a rotunda to mark the place of the empty tomb of Jesus. The significance of the Rotunda in Jerusalem lies in its resemblance to the Pantheon, the most famous rotunda in the Roman Empire.
The Rotunda serves a similar purpose to the Heraion Temples found in Greco-Roman cities, which honor their founding heroes. Likewise, the rotunda in Jerusalem commemorates Jesus, who conquered death and founded the new religion, symbolizing the birth of the new Jerusalem. Furthermore, the rotunda functions as a mausoleum, bridging three realms – the underworld of the dead, the world of the living, and the realm of eternal life in heaven. The tomb itself represents the underworld, while the circular building surrounding it represents the earth, and the dome symbolizes the sky. In essence, the structure serves as an axis mundi, representing the center of the world.
In my view, the symbolic significance of the rotunda is often overlooked. Its circular shape represents the cycle of life and death, echoing the round trajectory of the rising and setting sun. Jesus embodies the sun’s journey, setting (dying) and rising again (resurrected). The orientation of the building, from east to west, aligns with the sunrise, a common feature in churches worldwide. However, here it holds particular importance: the sanctuary faces west, while the traditional entrance faces east, toward the Mount of Olives where Jesus ascended to heaven. This cosmic drama of the sun’s death and rebirth mirrors that of Jesus. Moreover, the rotunda’s dome features an opening that allows sunlight to enter at certain times of the day, casting intricate patterns of light and shadow within the space. This mystical interplay of light evokes the union of masculine and feminine, symbolized by the interplay of the straight line and the circle, light and darkness. This motif resonates with other sacred sites worldwide, such as ancient stone circles, where the cosmic drama of creation is enacted anew each day.
The original rotunda featured a straight facade with eight columns on its eastern side, reminiscent of the Pantheon. It stood separate from the large basilica constructed to its east, where the Catholicon now stands, with the Golgotha Rock exposed in the courtyard between them. Today, the circular structure of the Rotunda is the sole remaining part of the original Church of the Holy Sepulcher complex from the 4th century. However, in the 11th century, the rest of the church was destroyed and rebuilt in a different configuration. The rotunda was integrated with a new church constructed on the site of the old basilica, incorporating the Golgotha Rock and other significant sites into the redesigned structure.
As previously mentioned, the structure of the Rotunda bears resemblance to the Pantheon in Rome, albeit on a smaller scale. The Pantheon boasts equal measurements for its diameter and height, each measuring 43 meters, whereas the Rotunda’s diameter is 23 meters. According to Arculf, a Frankish pilgrim who visited Israel in the second half of the 7th century, the original rotunda featured dozens of columns arranged in four groups of three columns facing the four cardinal directions, thus achieving perfect symmetry. The original columns stood at a height of 7.15 meters with a diameter of 1.20 meters, a ratio akin to the classic one-to-six ratio seen in Doric columns, symbolizing the male form. In essence, the columns symbolized the 12 apostles of Jesus, and the entire structure was designed to sanctify the human body and its proportions, following the tradition of sacred sites in the classical world.
In the heart of the rotunda lies the Holy Sepulcher. Today, it is housed within a structure known as the “Aedicula,” which was constructed in the early 19th century. However, in antiquity, a rock once occupied this space, containing a hewn tomb within. When Emperor Constantine commissioned the construction of the church, the area around the rock was excavated and covered, effectively resurrecting the tomb, much like Jesus. Over time, visitors took pieces of the rock as souvenirs, leading to its eventual disappearance. All that remained was the stone bed upon which Jesus’ body had rested within the empty tomb, around which the Aedicula was constructed. To the west of the Aedicula, an opening in the wall leads to the Syrian chapel. From this small chapel, openings reveal Jewish burial caves from the Second Temple period, hewn into the rock. It’s likely that the tomb of Jesus resembled these ancient burial caves. The discovery of these tombs reinforces the belief that the Church of the Holy Sepulcher indeed occupies the authentic site of Jesus’ burial and resurrection.
To the north of the rotunda lies a hall owned by the Franciscans, dedicated to the encounter between Mary Magdalene and Jesus after his resurrection. On its eastern side stands a bronze statue depicting this poignant moment, as described in the Gospel of John. Adjoining the hall’s northern side are striking bronze doors, featuring an embossed figure of Jesus carrying the cross. These doors lead to a small yet remarkable Franciscan church. Nearby, another wooden door grants access to the monks’ cloakroom, where an invaluable artifact resides: the original sword of Godfrey of Bouillon. This sword is utilized in ceremonies by the Knights of the Holy Sepulcher, but its full significance warrants discussion another time.
According to Matthew, Mary Magdalene and another Mary were present at the resurrection: “In the end of the sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre.” (Matthew 28:1). Tradition identifies the other Mary as the mother of Jesus. She remains somewhat in the background of the story, as the resurrection would not have been a surprise to her; she knew who Jesus was even before his birth. It’s suggested to contemplate the mystery of the Resurrection through her eyes, filled with love and faith. Despite experiencing the pain of seeing her son crucified, Mary’s heart remained pure and steadfast in belief. In artworks like the Pieta, she cradles Jesus in her arms, symbolizing the ancient earth goddess nurturing his rebirth. Viewing the resurrection from Mary’s perspective, who witnessed Jesus’ life from birth, yields the fruit of faith. The halls and spaces of the Church of the Holy Sepulchre provide an ideal setting for such contemplation.
