Church of the Holy Sepulchre in the Middle Ages

The Church of the Holy Sepulchre is considered the most sacred site for Christians worldwide, encompassing the rock of Golgotha where Jesus was crucified, the stone where his body was anointed with oil for burial, the tomb of his brief entombment until resurrection, the location of his post-resurrection encounter with Mary Magdalene, the site where the cross was discovered, among other significant places connected to Jesus’ final days, crucifixion, and resurrection.

At the heart of this complex lies an open area, deemed the world’s spiritual epicenter and thus named the Catholicon. Surrounding this central space is an ambulatory featuring several chapels: one dedicated to the column of flagellation, another to the division of Jesus’ garments, one commemorating the spear of Longinus—also known as the Spear of Destiny—and the first beneath Calvary marks the burial site of Adam’s skull.

For centuries, and particularly during the Middle Ages when pilgrimages were a prominent aspect of culture, belief, and society, the Church has been a focal point of desire for pilgrims worldwide. Among these pilgrims, some sought to undergo specific religious ceremonies within the sacred confines of the Church, while others aspired to be inducted as honorary knights into the Order of the Knights of the Holy Sepulchre, a distinction that could only be conferred within the Church of the Holy Sepulchre itself.

In the 15th century, a pilgrim named Fabri documented a knighthood coronation ceremony within the Holy Sepulchre, attended by some of the pilgrims who reached Jerusalem. He described the ritual where the candidate, adorned with the spurs of knighthood, was instructed to kneel at the Lord’s tomb and lay down with his chest and hands upon it. In this posture, he was thrice struck on the shoulders with a sword, previously bestowed upon him, now drawn from its sheath, in the names of the Father, the Son, and the Holy Spirit. Following this, the candidate was helped to stand, relieved of the sword and spurs, received a kiss, and was blessed: ‘May it be for your good.'”

The ceremony was held at night, marking the pilgrimage’s pinnacle. According to Fabri, pilgrims were summoned to the Church of the Holy Sepulchre an hour before midnight. Nobles seeking knighthood were led into the church, specifically to the Catholicon, deemed the world’s center. Attendees were cautioned against falsifying their status or lineage, with the stipulation that only those of unblemished character and noble pedigree were eligible for knighthood. They were charged to remain loyal to the Pope, the Church, and the Emperor, to uphold the Catholic Church and its prerogatives, to champion the cause of bishops, clergy, and all ecclesiastical persons and entities, including their possessions and territories. Additionally, they were enjoined to govern peacefully, administer justice to orphans, widows, foreigners, and the impoverished, and to extend aid to all believers in distress.

Arriving at the Church of the Sepulchre as a mere pilgrim, not as a knight aspirant, you would still partake in a sacred ceremony. This included having your journey-worn feet washed by the monks in imitation of Jesus’ act for his disciples, attending Mass, partaking in confession, and engaging in other special group rituals. But beyond these rites, reaching the Church of the Holy Sepulchre was an overwhelming and indescribable culmination of many years’ dreams, a pinnacle moment for any Christian believer, filled with personal prayers, supplications, pleas, expressions of gratitude, and moments of profound spiritual uplift.

Regularly, the church was a hub of prayers, processions, and ceremonies, enriched with incense, hymns, flag-waving, the display of icons, and the presentation of sacred relics. The life and narrative of Jesus added a relatable human aspect, while the themes of death and resurrection invoked awe (Mysterium Tremendum) and reverence (Deinos). Entering this sacred space transformed visitors; they emerged not as they entered but reborn, having metaphorically turned to dust and risen anew, akin to the resurrected Christ.

The original Church of the Holy Sepulchre was established by Emperor Constantine and his mother Helena in the 4th century but underwent significant destruction in the early 11th century by Fatimid Caliph Al-Hakim. It was modestly reconstructed by the Byzantine emperors, notably by Monomachus, within the same century. The Crusaders, led by Queen Melisende, later extensively refurbished the church, enhancing the Catholicon, corridors, and Calvary with grandeur and splendor. This renovation was finalized on the anniversary of Jerusalem’s liberation in 1149, forming the foundation of the structure seen today.

The Crusader Church is divided into two principal sections: the Rotunda—an ancient, circular edifice encompassing Jesus’ tomb, primarily dating back to the Roman-Byzantine era, and the Catholicon—the main prayer hall predominantly erected during the Crusader period. Surrounding the Catholicon is an ambulatory with various chapels. The church features numerous rooms and areas branching off from the main structure, with some accessible to the public and others not.

The architecture of the Church of the Holy Sepulchre stands as a pinnacle of Crusader ingenuity. Its intricate design, marked by crossed arches, heralds a new religious aesthetic that would later influence the development of Gothic cathedrals across Europe. Adorned with elaborate sculptures on capitals, jambs, and arches, as well as exquisite mosaics—though only a few survive—the Crusaders imbued the structure with vibrant color, intricate detail, and spiritual depth, reflecting the profound mysticism of Christianity during that era.

Beyond its physical structure, the church held sacred relics such as the Spear of Longinus and the Holy Grail, which were revered by pilgrims. Ceremonies and processions, still observed today, added to its sanctity. Additionally, the church served as the final resting place for the Crusader kings of Jerusalem, who dedicated themselves to protecting and liberating the Holy Sepulchre. It also became the focal point for the new chivalric order of the Holy Sepulchre.

At the entrance of the Crusader Church of the Holy Sepulchre, a double gate was built, whose magnificent architraves are now in the Rockefeller Museum, expressing the dual perception of the church as a place of death and resurrection. One gate was associated with death and crucifixion and in the architrave sculpture one finds the complex tangle of vegetation, animal and humans of this world. On the architrave of the other gate, scenes of resurrection and redemption appear related to the life and resurrection of Jesus.

A large bell tower was built to the left of the entrance, and on the northern side of the compound a palace of the Patriarch of Jerusalem was built, that later became Saladin’s al-Khanka complex. The building project was led by Queen Melisende and it created a building that is much more complete and homogeneous than before, and had more light coming in than what the church has today, the structure emphasized the resurrectionl motif. The Crusaders changed the name of the Church of the Sepulchre to the Church of the Resurrection (Anastasis). The miracle of the resurrection was expressed in the shape of the rotunda building above the empty tomb

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A rotunda, a classical architectural motif featuring a circular design topped with a dome, was selected by Emperor Constantine as the architectural model for the church, symbolizing Jesus’ triumph over death. At the heart of the rotunda stands the Holy Sepulchre, now housed within a structure called the Aedicula, constructed in the early 19th century. While preserving the Byzantine rotunda structure, the Crusaders added adjacent buildings, corridors, and arches. To the east of the rotunda, the Crusaders erected a substantial hall, known as the Catholicon, which served as the primary space within the structure. Positioned equidistantly between the crucifixion and resurrection sites, it symbolized the divine grace enabling redemption.

Around the Catholicon, an ambulatory—a corridor—was constructed, housing chapels where sacred objects were displayed. Among the most significant was the Spear of Destiny. During the first Crusade’s siege and pivotal battle against the Muslims in Antioch, a man named Peter Bartholomew unearthed the original spear used by Longius to pierce Jesus’ side. The spear aided the Crusaders in their victory and became a talisman for them, symbolizing divine blessing and power. Thus, it was fitting for it to be enshrined in a chapel within the ambulatory of the Church of the Holy Sepulchre. However, fate took its course, and the spear eventually vanished after finding its way to Constantinople. Today, the chapel stands empty, its walls adorned with paintings depicting Longius piercing Jesus’ side, reminding us of this tale.

Near the Chapel of the Spear of Destiny, in another chapel known as the Chapel of the Derision, pilgrims had the opportunity to view the original pillar to which Jesus was tied during his scourging and conviction. Descending the steps next to it led them into a large space where Empress Helena is said to have discovered the remains of the true cross. From this point, access to other underground spaces beneath the church was granted only to a select few, adding an aura of mystery to these locations. The Crusaders held a fascination for hidden underground places, and for the privileged pilgrims who were granted access, it was akin to a descent into hell, mirroring Jesus’ descent into hell followed by his resurrection.

The most revered relic in the Church of the Holy Sepulchre was the True Cross, which had been lost and rediscovered by the Crusaders. The rediscovery of the cross occurred during the election of the first Crusader Patriarch of Jerusalem. Raymond of St. Gilles claimed the position, citing his possession of the Spear of Destiny. However, his rival, Arnold, promptly revealed the true cross hidden within a wall of one of the chapels in the church garden. Adorned with gold and diamonds, the true cross was prominently displayed on a pillar, serving as a source of inspiration for the Crusaders as they prepared for battle. Unfortunately, the True Cross was lost at the Battle of the Horns of Hittin in 1187 and was last seen paraded through the streets of Damascus by the victorious Muslims.

The Church of the Resurrection, known as the Holy Sepulchre, served as a focal point for the social order, symbolized by the saints and kings of the Crusader Kingdom. Within its walls, the original sword of Godfrey of Bouillon, the first King of Jerusalem, was safeguarded. This sword played a central role in the chivalric ordination ceremonies of the Order of the Holy Sepulchre, a tradition that continues to this day. Adjacent to the entrance was the Chapel of Adam, constructed by the Byzantine Emperor Monomachus in the 11th century. Here, the Crusader kings were interred beneath the floor in a manner that allowed visitors to tread upon their graves. Until the 18th century, evidence exists of the tombs of Godfrey of Bouillon and Baldwin I, the inaugural kings of Jerusalem. Other tombs, including those of subsequent kings and notable figures, once adorned the entrance area. Among them, only the tomb of Philip d’Aubigny of England, a revered figure in knightly orders and a tutor to King Henry III, remains visible outside the entrance gate.

During the Crusader era, the Church of the Holy Sepulchre hosted significant religious ceremonies. Upon their arrival in Jerusalem, the Crusaders assumed control of the church from the Orthodox Christians and presided over the Holy Fire ceremonies held during Easter, where miraculous fire descended from heaven. Every Friday, processions commemorating Jesus’ crucifixion and burial were held. It was during this time that the tradition of the Way of the Cross began to evolve, although not in the exact route and stations observed today.

The pilgrimage and visit to the Church of the Holy Sepulchre was a profound and awe-inspiring experience for pilgrims. It allowed them to connect with the most significant sites associated with the passion and life of Jesus, including those of his crucifixion and resurrection. Pilgrims followed the journey of Jesus from death to rebirth, actively participating in rituals, prayers, and readings from the New Testament, often conducted in groups due to limited literacy and resources. These experiences, which often occurred at night, left a lasting impression. Additionally, pilgrims encountered the history of the Crusader kingdom through the tombs of its kings, received blessings from sacred relics like the Holy Cross, and were uplifted by the art, architecture, music, and sensory elements such as incense and bells.

The pilgrimage to the Church of the Holy Sepulchre typically lasted several hours, and to fully experience the site, pilgrims often made two or three visits at different times of the day and on different days, prioritizing special occasions in the Christian calendar. However, the timing of the visit was ultimately a personal choice, as the experience was deeply individualistic. Throughout the pilgrimage, pilgrims sought answers about their lives, vocations, and the reasons for embarking on their journey. Even if answers weren’t immediately apparent, they felt a profound sense of fulfillment, experiencing peak moments and receiving blessings beyond what they could have imagined when they first set out from their homes. They carried with them the sights, sounds, thoughts, feelings, and insights garnered during their visit, which stayed with them for the remainder of their lives and even beyond death

Regarding the order and route of visiting the Church of the Holy Sepulchre, one option is to begin with Calvary, the site of the crucifixion, and the room beneath it, then proceed through the ambulatory to explore the chapels housing holy objects and the area where the cross was discovered. Finally, pilgrims would reach the rotunda, where Jesus was buried and resurrected, and conclude with the Catholicon. However, I’ve found that the most profound and spiritually enriching approach is to commence with the rotunda, the tomb area. Here, light enters from the opening in the grand dome, symbolizing the triumph of light over death and facilitating a connection with the spiritual worlds.

Nearby the Holy Sepluchre

Adjacent to the Church of the Holy Sepulchre, numerous significant Christian sites existed. To the north of the church, where the Al Hankah Al Salahiya complex now stands, was the residence of the Catholic Patriarch. The halls that remain today date back to that period, and the complex also served as lodging for esteemed pilgrims.

On the southeastern side of the Church of the Holy Sepulchre stood the expansive complex of the Hospitallers dedicated to Mary. Within this complex was the world’s first hospital of its kind, established in the 11th century by merchants from Amalfi, Italy, with the aim of serving pilgrims. At its zenith, the hospital could accommodate approximately 2,000 patients. Some parts of its structures, including arches, have endured and encircle a picturesque courtyard adorned with a plaque commemorating the order and the hospital. The Hospitallers were pioneers in establishing hospitals that adhered to standards of cleanliness and provided utmost care to patients. In contrast to preceding Christian beliefs that viewed sickness as a punishment for sin, they regarded illness as an opportunity to share in the suffering of Jesus. Consequently, they treated the sick with humanity, responsibility, and compassion.

Adjacent to the hospital stood the Church of Santa Maria Majora and the Church of Santa Maria Latina. The entrance gate of Santa Maria Latina, now incorporated into the Church of the Redeemer, bears a relief depicting an astrological zodiac wheel—a testament to the significance of astrology in the Middle Ages and its influence on pilgrims along the “Via Palma.”

In a nearby edifice, likely part of the hospital complex and possibly utilized as a monastery, an exquisite cloister courtyard has endured. Today, this courtyard is integrated into the hostel adjacent to the Church of the Redeemer. It features a museum showcasing on-site excavations and a quaint café. Above all, the courtyard exudes the ambiance of medieval pilgrims traversing the “Via Palma,” evoking a sense of history and pilgrimage unlike any other.

The hospital complex extended over the area of ​​today’s Muristan market area, and also included a church in honor of John the Baptist, which exists to this day but has passed into the possession of the Greek Orthodox. The patron of the Hospitaller order was John the Baptist, and a bone from his skull was preserved in this church. The pilgrims used to come to the church to get the energy from the Holy bones in the hope that it will help them not to be hospitalized in the nearby hospital.

After the journey on the Via Dolorosa, the visit to the Church of the Sepulchre, and the nearby sites, the pilgrims turned to visit other sites in the old city, and to a large extent each of them also looked for the place where their people are, people who speak their language, and this is how we find a center of the Germans (Mary’s Church of the Germans) in the Jewish quarter of Jerusalem, and it is assumed that there was also a center for the English, the Italians and the Spaniards, And so on.

Holy Grail, Sword and Lance

Not widely known is the fact that within the confines of the Church of the Holy Sepulchre, three sacred relics are housed: a Chalice, a Lance, and a sword, all steeped in the lore of the Holy Grail.

Legend has it that the Holy Grail is the Chalice from which Jesus drank during the Last Supper, and the vessel that collected his blood as it flowed from his wounds upon the cross. Endowed with his divine essence, it is said to be a source of blessing and abundance for the world. The tales recount how this miraculous Chalice was revealed to King Arthur’s knights of the round table, who embarked on a quest to find it. Eventually, the Grail vanished along with the lone knight to succeed in locating it, Galahad. Yet, according to Christian belief, the Grail Keeper will one day return, ushering in a new era of peace and prosperity. It’s a marvel to discover a representation of this Chalice within the very heart of the Church of the Holy Sepulchre, where the saga is said to have originated.

Longius, a Roman soldier, was moved by pity and took decisive action. By stabbing Jesus in the side with his spear, he brought an end to Jesus’ suffering and his earthly life. This seemingly simple act had profound implications across the realms of heaven and earth. It released Jesus’ essence, akin to his soul, into the world, paving the way for the Holy Spirit to commune with humanity. Longius’ action bridged the gap between heaven and earth, grounding divine energy. The blood and water flowing from Jesus’ wound, collected in the Holy Grail, endowed it with miraculous powers. As the blood seeped into the earth, it met Adam’s skull through a crevice in the rock, thereby atoning for the original sin and completing a sacred circle.

This act of Longius opened the door to transformative change in the world, driven by decisive action. Over time, the spear became associated with the miraculous power of will. Passed down to kings and rulers, it bestowed them with authority over the earth, sometimes leading to its misuse in bolstering unjust power and tyranny. The spear made appearances in the courts of the Byzantine Empire, empowered Russian tsars, and vanished during the Austro-Hungarian turmoil. A recent Western publication titled “The Spear of Destiny” chronicled the spear’s fateful history and its contexts throughout the ages. Interestingly, Longius, afflicted with an eye ailment, found healing when drops from Jesus’ body cured his eyes, leading him to embrace Christianity. Ultimately, he too met martyrdom, mirroring Jesus’ fate. The spear’s appearances throughout history, such as during the Crusades in Antioch when it revealed itself to Peter Bartholomew, often altered the course of events.

The third object, a Sword, holds significant reverence. Within the vestment room of the Franciscan wing in the Church of the Holy Sepulchre, a glass cabinet displays the original sword and spurs of Godefroy de Bouillon, the Crusader conqueror of Jerusalem and its inaugural ruler. Godefroy, renowned for his humility, refused the title of king, deeming himself a servant of Jesus rather than a ruler. His virtues earned him admiration from both Christian and Muslim adversaries alike. The sword and spurs carry symbolic significance within chivalric orders. The sword comprises three components: the blade, the scabbard, and the handle. The blade embodies faith, the scabbard purity, and the handle chastity. When inverted, the sword resembles a cross, with the point symbolizing obedience and the two sides representing the dual duties of the knight: service to God and service to humanity.

Becoming a knight required extensive physical and mental preparation, culminating in a ceremony of coronation, wherein the apprentice received knighthood. The crowner, wielding a sword, lightly struck the shoulder of the kneeling candidate three times from side to side. This act symbolized the transmission of qualities such as faith, purity, and chastity from the one performing the ceremony to the new knight, enabling them to fulfill their duties as both Christian and knight. Following the coronation, the new knight was reminded: “Remember that Jesus our Lord conquered kingdoms by the power of love and not by the power of the sword.” The Order of the Knights of the Holy Sepulchre, which continues to conduct coronation ceremonies within the Church of the Sepulchre, employs the sword and spurs of Godefroy de Bouillon in its rituals.