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Holy Family in Egypt

Egypt

The Gospel account of the Holy Family seeking refuge in Egypt is unsupported by archaeological evidence, but to Coptic Christians it is affirmed by their oral tradition, a fifth-century patriarch’s vision, the locations of early desert monasteries — and the claimed confirmation of modern-day apparitions.

Only Matthew’s Gospel records that Joseph, Mary and Jesus fled to Egypt to escape King Herod’s massacre of young children. In a few short paragraphs, Joseph is warned in dreams to leave Bethlehem and later, when Herod dies, to return to Israel (2:13-23).

Holy Family arriving in Egypt, by Edwin Longsden Long (Wikimedia)

Holy Family arriving in Egypt, by Edwin Longsden Long (Wikimedia)

Egypt was a logical refuge. It was part of the Roman empire, but outside Herod’s domain, and some cities had significant Jewish communities. The well-trodden Via Maris (“way of the sea”) through Gaza and the northern Sinai coast made travel easy and relatively safe.

Biblical scholars W. F. Albright and C. S. Mann affirm that “there is no reason to doubt the historicity of the story of the family’s flight into Egypt. The Old Testament abounds in references to individuals and families taking refuge in Egypt, in flight either from persecution or revenge, or in the face of economic pressure.”

Major source inspired by vision

Outside of the New Testament, in the second century the anti-Christian Greek philosopher Celsus accused Jesus of “having worked for hire in Egypt on account of his poverty, and having experimented there with some magical powers, in which the Egyptians take great pride”.

Map of Holy Family's itinerary signed by Coptic Pope Shenouda III (Orthodox Wiki)

Map of Holy Family’s itinerary signed by Coptic Pope Shenouda III (Orthodox Wiki)

In the third century the Holy Family’s flight to Egypt was noted by the theologian Hippolytus of Rome, who even gave a time frame of three and a half years.

A major source for the Coptic Orthodox Church is a homily attributed to the fifth-century Coptic Pope Theophilus, 23rd Patriarch of Alexandria, and said to be inspired by a vision of the Virgin Mary. He described the Holy Family fleeing from the Milk Grotto in Bethlehem and detailed numerous miracles performed by Jesus in the towns of Lower and Upper Egypt.

Some accounts say that Salome, possibly a relative of Mary (and often mistakenly referred to as her midwife) accompanied the family.

Miracles or fantasies?

The Arabic Infancy Gospel, from the fifth or sixth centuries, narrates supposed incidents from the family’s travels in the land of the pharaohs — including several miracles, often fantastical, wrought by the child Jesus.

In this account, trees bowed before the infant, animals paid homage to him, pagan idols tumbled at his approach, spiders weaved a thick web to conceal Mary and Jesus in a tree, and there was even a chance encounter with the two criminals who would be crucified alongside Jesus.

List of locations keeps growing

How long the family was in Egypt, where they went or what they did there, is not reported in Matthew’s Gospel. But by the eighth century, building on local traditions, Bishop Zacharias of Sakha had already established a Holy Family path in the Nile Delta.

In the 12th century a scribe called John ibn Said al-Kulzumi drew up a geographical list of nine sites visited by the holy refugees. A century later, when the Coptic priest Abu l-Makarim referred to 14 locations, the outline of an itinerary had clearly been established.

The presence of early monasteries and churches was seen as confirming local traditions, which were also celebrated in Coptic liturgies and art.

Government mosaic commemorating Holy Family's visit (State Information Service of Egypt)

Government mosaic commemorating Holy Family’s visit (State Information Service of Egypt)

A patriarchal commission of hierarchs and scholars has published an “official” map of the route of the Holy Family, but the popular list of holy locations keeps growing, sometimes stirring rivalry between adjacent sites.

With an eye on boosting “spiritual tourism”, the Ministry of Tourism and Antiquities for Egypt (a predominantly Sunni Muslim state) has launched the Holy Family Trail — a 3220-kilometre route for four-wheel drive adventurers.

Promoters of the trail display unexpected precision: “The Holy Family arrived in Egypt on the 24th day of the Coptic month of Pshnece, or on 2 June . . . . They stayed in Egypt for three years and 11 months,” according to former Minister of State for Antiquities Affairs Zahi Hawass.

Nile was crossed and re-crossed

The popular list of locations suggests the Holy Family — travelling by foot, donkey or boat, and moving often — crossed and re-crossed the forks of the Nile Delta, then travelled south (upstream) as far as Gebel Qussqam, before returning by boat down the Nile to the Cairo area and retracing their steps overland to Israel.

Some of the best-attested sites, with their associated Coptic traditions, include:

Bubastis: After arriving through the customary entry point of El-Farama — following in the footsteps of Abraham and Jacob — the Holy Family came to the city of Bubastis in the eastern Nile delta, a centre of worship for the cat goddess Bastet.

Ruins of Bubastis (Einsamer Schütze / Wikimedia)

Ruins of Bubastis (Einsamer Schütze / Wikimedia)

Coptic tradition says the arrival of the infant Jesus caused a temple’s foundations to shake and all the idols to fall on their faces — echoing Isaiah’s prophecy that “the idols of Egypt will tremble at his presence” (19:1). A field of fallen idols remained in modern times in the ruins of Bubastis, now within the modern city of Zagazig.

Mostorod: In this city, now part of greater Cairo, Mary needed to bathe her son and wash his dusty clothes. Jesus extended his hand to bless the place and a spring of water arose where a well beside the Virgin Mary Church remains.

Granite bowl at Samunnud believed to have been used by Mary (© Blessedegypt.com)

Granite bowl at Samunnud believed to have been used by Mary (© Blessedegypt.com)

Belbeis: As they entered the town, the Holy Family met the funeral procession of a widow’s son. Foreshadowing the miracle at Nain in Luke 7:11-17, the infant Jesus raised the dead man to life.

Samannud: Backtracking north-west, the family crossed the Nile at Samannud. Here Mary baked bread and the Coptic community displays a large granite bowl she is said to have used.

Sakha: In this town near the centre of the Nile Delta, tradition says Jesus left a footprint on a rock. Rediscovered in 1984, the rock was authenticated by Coptic Pope Shenouda III and several miracles have been attributed to it.

Rock at Sakha on which Jesus is believed to have left a footprint (© Blessedegypt.com)

Rock at Sakha on which Jesus is believed to have left a footprint (© Blessedegypt.com)

Wadi El Natrun: Travelling through this long valley in the Western Desert, 24 metres below sea level, the family were approached by two lions. With a wave of his hand, Jesus told them to leave and, bowing their heads, they obeyed. The holy infant also caused a sweet-water well to open up among lakes saturated with natron salt. From the third century the Wadi El Natrun desert attracted thousands of hermits, and it remains the most important centre of Coptic monasticism.

El Matareya: Leaving the desert behind, the Holy Family crossed to the eastern bank of the Nile and headed for the ancient city of Heliopolis, now El Matareya — a name thought to have come from the Latin word “Mater” in recognition of Mary’s presence. On the way they would have passed the pyramids of Giza, built 2500 years earlier.

Heliopolis as envisaged by early 20th-century German landscape painter Carl Wuttke (Wikimedia)

Heliopolis as envisaged by early 20th-century German landscape painter Carl Wuttke (Wikimedia)

At Heliopolis they lived in the Ain Shams neighbourhood, where there was a large Jewish community. According to one tradition, two brigands pursued the family but a fig tree opened its trunk to conceal them.

Zeitoun: Coptic tradition says Mary was so exhausted from fleeing Herod’s soldiers that she had to stop at Zeitoun, in Old Cairo, for several hours to rest. Mary is also believed to have promised a farmer at nearby Klot Bey that her son would bless his farm so that melons sown on one day could be harvested the next day.

Photograph-of-an-apparition-taken-on-April-9-1968-by-architectural-engineer-Fawzi-Mansour-St-Marys-Church-Zeitoun

Photograph of an apparition taken on April 9, 1968, by architectural engineer Fawzi Mansour at St Mary’s Church, Zeitoun

Zeitoun attracted international attention when apparitions of Mary were seen on the roof of the Church of the Holy Virgin during a period of about three years from April 2, 1968.

The visions were pronounced authentic by the Coptic Orthodox Church and a statement from the Muslim government declared: “Official investigations have been carried out with the result that it has been considered an undeniable fact that the Blessed Virgin Mary has been appearing on Zeitoun Church in a clear and bright luminous body seen by all present in front of the church, whether Christians or Muslims.”

Babylon Fortress: Joseph is believed to have worked at this Roman fortress in Old Cairo to support his family, who lived in a cave that is now the crypt of the 11th-century Church of St Sergius and St Bacchus (known locally as the Abu Serga Church). The cave, within the walls of the fortress, floods when the level of the Nile are high. Tradition marks the area as the place where the baby Moses was discovered by the pharaoh’s daughter (Exodus 2:3-5). The church also has a well believed to have been used by the Holy Family.

Stone steps in Church of the Virgin, Maadi, believed to have been used by the Holy Family to descend to the Nile (John Sanidopoulos)

Stone steps in Church of the Virgin, Maadi, believed to have been used by the Holy Family to descend to the Nile (John Sanidopoulos)

Maadi: Moving south, the Holy Family reached Maadi, now a leafy suburb of Cairo but then home to a large Jewish community, and boarded a papyrus felucca sailboat to take them up the Nile towards southern Egypt. The stone steps they used to reach the river are still accessible to pilgrims through the Virgin Mary Church.

Ishnin al-Nasara: On reaching this village, the infant Jesus felt thirsty. There was a well but the water level was too low. His mother took his finger and held it over the well, which then rose to the top. (A rival tradition locates this event at nearby Al-Bahnasa.)

Deir Al-Garnous: Here, where the family rested for four days, Jesus is said to have left a well with water that not only cured every disease but foretold the height of the Nile’s annual inundation.

Gabal Al-Teir: The Holy Family crossed the Nile to use a cave at Gabal Al-Teir, a nesting place for thousands of birds. As their boat passed a cliff, a rock threatened to fall on them but Jesus held it back, leaving his handprint on the rock. (When Almeric, King of Jerusalem, invaded Upper Egypt in the 12th century he is reported to have had the rock chiselled out and taken with him.)

Crypt in Abu Serga Church (© Günther Simmermacher)

Crypt in Abu Serga Church, Cairo, where the Holy Family is believed to have lived (© Günther Simmermacher)

El Ashmunein: On arrival, according to the Gospel of Pseudo-Matthew, the family did not know anyone from whom they could seek hospitality, so they went into a temple with 355 idols. All the idols prostrated themselves on the ground. When the governor saw what had happened, he said: “Unless this were the God of our gods, our gods would not have fallen on their faces before him; nor would they be lying prostrate in his presence . . . .” and “all the people of that same city believed in the Lord God through Jesus Christ”. The fifth-century historian Sozomenos said there was a tree in the town that bowed to the ground to worship Jesus.

Deir Abū Hinnis: Just outside this Christian village is Kim Maria (“hill of Mary”) where Mary is believed to have rested. Sixth-century wall paintings by monks in a cave church nearby include perhaps the earliest illustrations of the flight into Egypt.

ElQusiya: This town (formerly called Cusae or Qesy) has the reputation of not only being visited by the Holy Family but also of being cursed by the infant Jesus. According to Theophilus, this happened after idols fell down when the family arrived, the pagan priests told the family to leave, and townspeople chased them away with rods and axes.

Gebel (Mount) Qussqam: Coptic tradition says the Holy Family’s longest stay in one place was in a cave at Mount Qussqam, 1942 kilometres south of Cairo — and precisely dates its duration on the Coptic calendar from the 7th of Barmoudah to the 6th of Babah, a period of 185 days. It was here that an angel revealed to Joseph that Herod was dead and it was safe to return to Israel, fulfilling Hosea’s prophecy “Out of Egypt I called my Son” (11:1). And it was here that Theophilus received his vision of the family’s travels. Around the cave spreads the fortress-like Monastery of the Holy Virgin of Al-Muharraq.

Monastery of the Virgin in Durunka (Landious Travel)

Monastery of the Virgin in Durunka (Landious Travel)

Durunka: A rival view maintains that the Holy Family travelled 50 kilometres further south to get on a sailboat for their return down the Nile. Here the massive Virgin Mary Monastery of Durunka stands 100 metres high on a mountain side above the Nile Valley. Though no ancient text suggests Durunka as a Holy Family site, Coptic studies expert Otto Meinardus explains that the local bishop began to promote it as such from the 1950s after the Al-Muharraq monastery was riven by internal disputes. Business interests backed the development of the site and it has became a major venue attracting a million pilgrims and tourists a year.

In Scripture:

Joseph is warned to flee to Egypt: Matthew 2:13-15

Joseph is told to return to Israel: Matthew 2:19-23

 

References:

Albright, W. F., and Mann, C. S.: Matthew (The Anchor Bible Commentaries Series, 1971)
Curtin, D. P.: Vision of Theophilus: The Flight of the Holy Family into Egypt (Dalcassian Publishing Company, 2023)
Davies, Stevan: The Infancy Gospels of Jesus (Skylight Paths, 2009)
Gabra, Gawdat (ed.): Be Thou There: The Holy Family’s Journey in Egypt  (American University in Cairo Press, 2001)
Hawass, Zahi: “The Holy Family in Egypt” (Al-Ahram Weekly, January 3, 2023)
Meinardus, Otto F. A.: The Holy Family in Egypt (American University in Cairo Press, 1987)
Perry, Paul: Jesus in Egypt (Ballantine Books, 2003)

 

External links:

Apocrypha: First Infancy Gospel of Jesus (Interfaith Online)
Flight into Egypt (Wikipedia)
Holy Family Trail: A new path through Egypt’s holiest sites (BBC)
Holy Family Trail Unites Coptic Sites Where Jesus Once Traveled (Religion Unplugged)
Milk Grotto (Seetheholyland)
Nain (Seetheholyland)
The Gospel of Pseudo-Matthew (The Gnostic Society Library)
The Holy family in its Journey to Egypt (Egypt State Information Service)
The Journey of the Holy Family (Ministry of Tourism and Antiquities of Egypt)
The Journey of the Holy Family to Egypt (Egyptian Tourist Authority)
The Sources of Egypt’s Traditions Related to The Flight of the Holy Family (TourEgypt)
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Church of St John the Baptist

Jerusalem

The oldest intact church in Jerusalem is the little-known Church of St John the Baptist in the Muristan market of the Old City. It was erected around 1070, some 80 years before the Church of the Holy Sepulchre was rebuilt in its present form, and its crypt dates back to the fifth century.

Golden dome of Church of St John the Baptist peeps over Muristan roofs (Seetheholyland.net)

Golden dome of Church of St John the Baptist peeps over Muristan roofs (Seetheholyland.net)

Almost hidden in plain sight, the church’s golden dome peeps above Muristan roofs but its entrance is difficult to find. Its little iron door is nestled between shops at 113 Christian Quarter Road, under a relief of disciples carrying the head of St John the Baptist and a sign in Greek.

This Greek Orthodox church is dedicated to the memory of the beheading of the Baptiser. It should not be confused with the Catholic church of the same name at Ein Karem, which marks the place where he was born.

According to a Greek Orthodox tradition, the saint’s head was held in what is now the crypt after he was executed by Herod Antipas at Machaerus in present-day Jordan. (An early Christian tradition says his body was buried at Sebastiya.)

Centrepiece of pilgrim complex

The traditional view is that the crypt was a church established around 450 by Empress Eudocia, estranged wife of Emperor Theodosius II.

By the 11th century this ancient structure had sunk several metres below street level, and Italian merchants from the maritime republic of Amalfi built the Church of St John the Baptist on top of it. It was the centrepiece of a pilgrim complex including a hospital that treated Crusader knights injured in the 1099 siege of Jerusalem.

Door leading to Church of St John the Baptist among Muristan market shops (Seetheholyland.net)

Door leading to Church of St John the Baptist among Muristan market shops (Seetheholyland.net)

The presence of the hospital gave the name of Muristan to the area, after the Persian word for hospital or hospice. Some of the injured knights founded what became the Order of Knights of the Hospital of St John of Jerusalem (also known as the Knights Hospitaller), the forerunner of the Order of St John.

“As the church of the Hospitallers, St John’s was of great importance during the Crusader period,” said archaeological authority Jerome Murphy-O’Connor.

Benedictine monks and nuns originally administered the church, but by the end of the 15th century the Greek Orthodox Patriarchate of Jerusalem had acquired it.

Long and ornate iconostasis

The church stands in a small courtyard, which also contains a monastery of nuns and an ancient well. The facade, with a double bell tower, is a modern addition to the 11th-century building.

Constructed on a trefoil plan without a nave, the church has a green and gold iconostasis that is one of the longest and most ornate in Jerusalem. It is adorned with many icons, some illustrating the life and work of the Baptiser. A golden chandelier hangs in front of the iconostasis.

There is an elegant bishop’s throne and a tiny elevated pulpit at the top of a narrow flight of stairs.

A highly treasured icon on a raised stand depicts the head of John the Baptist on a silver platter. Beside it, within a jewelled silver case, is a piece of skull believed to be a relic of the saint.

Facade and belltower of Church of St John the Baptist (Wikimedia)

Facade and belltower of Church of St John the Baptist (Wikimedia)

Walls covered with murals

Walls and arches are covered with colourful murals and artwork. One of the most striking shows Jesus pulling Adam and Eve from their graves during his descent into Hades, symbolising his victory over both death and Hades.

The four evangelists are portrayed on all four corners of the ceiling, while under each of two arches are representations of the 12 apostles.

In the arched entry area, two murals depict Zechariah, the father of John the Baptist. One shows the archangel Gabriel announcing that his wife Elizabeth would bear a child; the other shows him, struck dumb by Gabriel, writing that his son would be called John.

Related sites:

Ein Karem

Machaerus

Sebastiya

 

In Scripture:

The birth of John the Baptist: Luke 1:5-24, 39-66

Herod Antipas executes John the Baptist: Mark 6:14-29; Matthew 14:1-12; Luke 3:18-20

 

Administered by: Greek Orthodox Patriarchate of Jerusalem

Tel.: +972 2 9943038

Open: Seldom open except for early morning service for the church’s own community.

 

References:
Bar-Am, Aviva: Beyond the Walls: Churches of Jerusalem (Ahva Press, 1998)
Murphy-O’Connor, Jerome: Keys to Jerusalem (Oxford University Press, 2012)

 

External link

Greek Orthodox Church of Saint John the Baptist, Jerusalem (Wikipedia)
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Salome’s tomb

Israel

Just before Christmas in 2022 the discovery of “the tomb of holy Salome, the midwife of Mary”, near Tel Lachish in central Israel, was announced.

Interior of the family tomb in Salome's Cave. (©️Emil Eljam / Israel Antiquities Authority)

Interior of the family tomb in Salome’s Cave. (©️Emil Eljam / Israel Antiquities Authority)

Yes, there was a tomb venerated in Byzantine times as belonging to the Salome mentioned in the New Testament. But it was not a recent discovery, having been earlier identified in the 1980s. And even if it was the tomb of Salome, she was not the midwife at the birth of Jesus.

The Gospels indicate that Salome, the mother of the apostles James and John, was a follower of Jesus who accompanied him from Galilee and helped provide for him. She was present at the Crucifixion and went to his tomb on Easter Sunday to anoint his body. A common interpretation identifies her as the sister of Jesus’ mother, thus making her Jesus’ aunt.

She is also referred to as “the mother of the sons of Zebedee” who prompted discord among the disciples by asking Jesus to have one of her sons sit on his right side and the other on his left side in his kingdom.

This Salome should not be confused with the dancing step-daughter of Herod Antipas, who procured the death of John the Baptist (Mark 6:14-29). She is not named in the Gospels, though the Jewish historian Josephus identifies her as Salome.

She doubted virgin birth

Salome’s name appears frequently in apocryphal writings — works of uncertain authenticity and not deemed part of the canonical Scriptures. It is from one of these, the Protoevangelium of James (also known as the Infancy Gospel of James), that she became known as Mary’s midwife.

Salome (right) and the midwife (left) bathing the infant Jesus in a 12th-century fresco (Open Air Museum, Goreme, Cappadocia)

Salome (right) and the midwife bathing the infant Jesus in a 12th-century fresco (Open Air Museum, Goreme, Cappadocia)

However, this second-century narrative about the earlier stages of the life of Mary and about Jesus’ birth does not name Salome as the midwife.

It describes Joseph leaving Mary in a cave outside Bethlehem, with his two sons guarding the entrance, while he went to find a Hebrew midwife. They returned to find a brilliant light filling the cave and as it dimmed they glimpsed a newborn baby.

As the midwife left the cave she met Salome and exclaimed that a virgin had given birth. But Salome was not convinced, declaring “As the Lord my God lives, unless I thrust in my finger, and search the parts, I will not believe that a virgin has brought forth.”

When Salome’s test confirmed the midwife’s claim, her hand withered up in pain. But an angel appeared, telling Salome she would be healed if she touched the baby. Salome was healed and worshipped Jesus.

Jewish imagery and Christian chapel

The burial cave associated with Salome was discovered about 35 kilometres south-west of Jerusalem by antiquity looters in 1982 and excavated by the Israel Antiquities Authority in 1984. Despite ample proof of being a Christian pilgrimage site from the Byzantine era, it was never opened to the public.

The elaborate tiled forecourt of Salome’s Cave (©️Emil Eljam / Israel Antiquities Authority)

The elaborate tiled forecourt of Salome’s Cave (©️Emil Eljam / Israel Antiquities Authority)

In 2022 archaeologists excavated an elaborate tiled forecourt at the entrance to the cave, filled with intricate stone carvings, soaring arches, a mosaic floor, and the remains of a small marketplace with hundreds of oil lamps, which pilgrims may have rented to light their way into the cave.

The ornate cave, one of the most impressive discovered in Israel, presumably belonged to Salome’s wealthy Jewish family. Replete with Jewish imagery, it features a later Christian chapel with crosses carved into the walls and dozens of inscriptions from the Byzantine and Muslim periods in three languages — Greek, Syriac and Arabic.

The ancient graffiti includes the words “Salome”, “Jesus”, the names of pilgrims, and crosses etched into the wall. The most notable inscription, in Greek, reads “Zacharia Ben Kerelis, dedicated to the Holy Salome”. Archaeologists believe that Zacharia Ben Kerelis was a wealthy Jewish patron who funded the construction of parts of the burial cave and courtyard.

On Judean Kings Trail

The excavation by the Israeli Antiquities Authority was undertaken to open the cave to the public as part of the Judean Kings Trail, a 100km trail from Beersheba to Beit Guvrin featuring dozens of archaeological sites.

The area also has significance for the Church of Jesus Christ of Latter-day Saints. Among its members is a belief that the nearby site of Beit Lehi could have been the home of Lehi, a Hebrew prophet who in the Book of Mormon led his family and followers from Jerusalem to a promised land somewhere in the Americas. A Mormon group, the Beit Lehi Foundation, has also worked at Salome’s cave.

In Scripture

Matthew 20:20: Salome asks Jesus for a favour

Matthew 27:56: Salome at the Crucifixion

Mark 15:40-41: Salome at the Crucifixion

Mark 16:1: Salome preparing to anoint Jesus’ body

References

Bowker, John: The Complete Bible Handbook (Dorling Kindersley, 1998)
Davies, Stevan: The Infancy Gospels of Jesus: Apocryphal Tales from the Childhoods of Mary and Jesus (SkyLight Paths Publishing, 2009)
Schuster, Ruth: “Evidence of Christian Pilgrimages Found at ‘Tomb of Jesus’ Midwife’ in Israel”, Haaretz, December 20, 2022
Siegel-Itzkovich, Judy: “Elaborate burial cave found at site in southern Israel venerated for centuries”, Jerusalem Post, December 20, 2022

External links

Gospel of James (Wikipedia)
Protoevangelion of James (Orthodox Wiki)
Protoevangelium of James (New Advent)
Salome Tomb (Beit Lehi Foundation)

 

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Relics of Jesus

 

Shroud of Turin

Veil of Manoppello

Sudarium of Oviedo

Tunic of Argenteuil

True Cross

The practice of venerating relics of holy people is common to many faiths. For most Christians, physical objects associated with Jesus Christ or a saint have special significance and perhaps even healing power.

The Gospels tell of people being cured by touching Jesus’ cloak (Matthew 9:20-22, Mark 6:56). The Acts of the Apostles says Paul’s handkerchiefs healed the sick (Acts 19:11-12).

The earliest Christian communities would have treasured any reminder of their Saviour, but a flood of fake relics into Europe during the Crusades caused a general scepticism towards Christian relics.

Artefacts of the Crucifixion — fragments of the True Cross, Crown of Thorns and Nails, genuine or spurious — competed with a claimed feather from the archangel Gabriel’s wing, Noah’s axe, wine from the wedding feast of Cana, and hair of the Virgin Mary.

“What lies there are about relics!” Martin Luther declared.

He surmised that “one could build a whole house using all the parts of the True Cross found scattered throughout the world”. But when 19th-century French architect Charles Rohault de Fleury catalogued all known fragments he found they totalled only 4000 cubic centimeters — less than 3 per cent of the likely volume of the Cross.

In the 21st century, Polish journalist Grzegorz Górny and photographer Janusz Rosikoń spent two years investigating Christ’s relics for their book Witnesses to Mystery.

“Almost everywhere we went,” Górny said, “we were confronted with the same remarkable phenomenon: these relics seemed to attract the attention of academics more than that of religious devotees.”

Many purported relics of Jesus may be genuine, though their authenticity is impossible to prove. This article looks at some that have been subjected to scientific scrutiny.

Shroud of Turin

The Shroud of Turin, held in a chapel behind the Turin Cathedral, is the most scientifically studied religious relic in history. But science has been unable to prove whether it is the burial cloth of Jesus, with his image etched on its fibres at his Resurrection, or an ingenious medieval forgery.

Pilgrims viewing the Shroud during an exposition in 2015 (Stefano Guidi / Shutterstock)

Pilgrims viewing the Shroud of Turin during an exposition in 2015 (Stefano Guidi / Shutterstock)

The full-length image corresponds in many ways with the circumstances of Christ’s death as described in the Gospels. It depicts a muscular man of about 180cm and 77kg, who had been flogged, crowned with thorns, crucified by being nailed through the wrists, and wounded in the right chest.

The earliest mention of a cloth bearing the image of Jesus was by the Christian historian Eusebius of Caesarea (c.260-339), who said it was in Edessa (now the Turkish city of Urfa) at the court of the Arab King Abgar V, who died in AD 40 after reputedly converting to Christianity. There are later indications of its presence in Antioch, Cilicia, Cappadocia, Constantinople and Athens.

The first documented exposition of the cloth now held in Turin was at Lirey, in northern France, in 1355. It was sold to the Duke of Savoy in 1453 and moved to Turin in 1578. In 1983 it was donated to the Holy See, the episcopal jurisdiction of the Pope.

In 1532, while in Chambery, capital of the Savoy region of France, parts of the Shroud were charred in a chapel fire. Local nuns mended the damaged areas.

In 1898 Italian photographer Secondo Pia discovered that the image on the Shroud is in the form of a photographic negative. Every effort using modern technologies to produce an image with the same physical and chemical characteristics has failed.

Original negative of Italian photographer Secondo Pia in 1898 (Musée de l'Élysée, Lausanne)

Original negative of Italian photographer Secondo Pia in 1898 (Musée de l’Élysée, Lausanne)

Comprehensive research was carried out in 1978 by the Shroud of Turin Research Project team, which reported: “We can conclude for now that the Shroud image is that of a real human form of a scourged, crucified man. It is not the product of an artist. The blood stains are composed of haemoglobin and also give a positive test for serum albumin. The image is an ongoing mystery . . . .”

Most of the pollen grains found on the Shroud are from plants that grew in Judea. Mineral particles are of argonite, used in buildings of old Jerusalem.

The blood cells are from the rare AB group, more often found in Jews. But there is no image beneath the blood stains — so the blood was deposited before the image was formed.

How a man’s image could be imprinted on both sides of a cloth, at a depth of only about 200 nanometres, still puzzles scientists.

After five years of testing, Italian scientists from the National Agency for New Technologies, Energy and Sustainable Economic Development concluded in 2011 that it could only be the effect of an enormous discharge of electromagnetic energy in a very short amount of time — something like a flash of light.

“We have shown that a short burst of high-intensity ultraviolet light gives a linen colouration which overlaps much better with the microscopic characteristics of the Shroud image, compared to the colouration obtained thus far by chemical ‘contact’ methods like paints, acids and powders.”

However, they added, the ultraviolet radiation needed to instantly colour a cloth the size of the Shroud would require the power of 34 thousand billion watts — many thousand times more powerful than any modern source could provide.

Full-length negative of the front image on the Shroud (Wikipedia)

Full-length negative of the front image on the Shroud (Wikipedia)

In 1988 Church authorities permitted a small piece to be cut from a corner of the Shroud for radiocarbon dating. Tests carried out in Oxford, Zurich and Arizona, under the auspices of the British Museum, dated the cloth to AD 1260-1390 — suggesting the Shroud was a medieval forgery.

While this result appeared conclusive, other scientists questioned it on several grounds. These included:

 The 81mm by 16mm sample was taken from only one area, a corner where it had been held up by unwashed hands for public exhibitions over the centuries.

 In 2005 American chemist Raymond Rogers claimed this area contained almost indistinguishable cotton threads from the mending by nuns after the 1532 fire. Swiss textile restorer Mechthild Flury-Lemberg, who had carried out conservation work on the Shroud, said this was not so, but “The presence of the greasy dirt deposit at the ‘removal site’ alone would be sufficient to demonstrate the uselessness of the carbon-14 method, without having to construct an untenable ‘mending theory’.”

 The porous nature of textiles such as linen, especially those frequently handled and exposed to human influences — make it difficult to find samples that have never been in contact with polluting materials. The Shroud’s fibres are dirty and heavily polluted by dust, burned shards, mucilage, mildew, spores, mites, and fungi.

 Raw data from the 1988 tests was never released, despite numerous requests from scholars. Then French researcher Tristan Casabianca in 2017 used a Freedom of Information action to obtain data from the British Museum. A two-year analysis by a French-Italian team found the 1988 results were unreliable.

The director of the Oxford Radiocarbon Accelerator Unit, Professor Christopher Ramsey, acknowledged in 2008: “There is a lot of other evidence that suggests to many that the Shroud is older than the radiocarbon dates allow and so further research is certainly needed.”

Research to measure the natural ageing of textile cellulose and convert it to time since manufacture was reported in 2022 by Dr Liberato de Caro at the Italian National Research Council’s Institute of Crystallography.

He tested the Shroud against a variety of samples of historical textiles documented to be aged from 3000 BC to AD 2000. The Shroud best matched a piece of fabric known to have come from the siege of Masada, Israel, in AD 55-74.

 

Veil of Manoppello

A church in the village of Manoppello, in Italy’s Abruzzo province, displays a cloth with an image that bears a striking resemblance to the face on the Turin Shroud.

Unlike the Shroud’s image of a dead man, with eyes closed, the Veil of Manoppello shows the face of a living man, his open eyes engaging the viewer with a steady gaze.

Sixth-century sources locate such a cloth in the town of Camulia, near Edessa. In 574 the emperor Justin II moved it to Constantinople.

Believed to be one of the burial cloths of Jesus, it was adopted as the imperial standard and even taken into battle. Its image became the model for Christ’s face on Byzantine coins.

Around 700 Patriarch Kallinikos I of Constantinople took the cloth to Rome. Displayed in the old St Peter’s Basilica, it became the most popular pilgrimage attraction in medieval Rome and was referred to by Petrarch and Dante.

It became known as the Veronica, after the name of a woman in the devotional Stations of the Cross. On the way to Calvary, she reputedly wiped the face of Jesus and had his image imprinted on her cloth — an incident not recorded in the Gospels. The name given the woman derives from the Latin adjective vera (true) and Greek noun eikon (image).

In the 16th century the cloth mysteriously disappeared. An empty frame, with broken glass, remained in the Vatican treasury and an indistinct replica was displayed once a year in the new St Peter’s.

By 1638 the cloth had reappeared in Manoppello, where it is kept in a glass monstrance above the main altar in the Capuchin church and may be viewed from both sides.

Image on the Veil of Manoppello (ElfQrin / Wikipedia)

Image on the Veil of Manoppello (ElfQrin / Wikipedia)

The lifesize image is of a bruised face, curled sideburns, wisps of hair in the middle of a high forehead, and a thin beard forked in two. Every change of angle or lighting gives a different appearance.

“In person, it changes like a rainbow and seems to combine traits of holograms, photographs, paintings, and drawings,” writes journalist Grzegorz Górny.

The 17cm by 24cm cloth is of very thin byssus, a rare and expensive fibre known in ancient times as “silk from the sea” and obtained from mother-of-pearl. Scientists have found there are no traces of paint, rather the image results from modification of the fabric’s fibres and has a three-dimensional character.

Experts say intrusive scientific examination of the Veil is not possible because it would probably fall apart if it were removed from the two panes of lead glass where it has been stuck for centuries — and contamination from lead oxide in the glass could distort results.

While the Shroud of Turin is a photographic negative, the image on the Veil of Manoppello is positive. But scientists who have compared the two images have remarked on their similarity.

When Professor Andreas Resch, of the Institute for the Field Limits of Science in Innsbruck, overlaid high-definition prints of both images he concluded they showed “a 100 per cent match”.

“We can give only one explication of the perfect superimposition: the Veil of Manoppello and the Holy Shroud of Turin were in the same place,” he said.

There is one enigmatic difference that no scientist can explain: Although the cloth is transparent, the lock of hair in the middle of the forehead appears differently on each side.

Professor Jan S. Jaworski, of the University of Warsaw, and Professor Giulio Fanti, of the University of Padua, see this as “one of the particularities that speak in favour of the hypothesis of an Acheropita image” — meaning an image made without human hands.

They said their comparative study of the Veil and the Shroud also corroborated “the hypothesis that both images represent the face of the same tortured body”.

 

Sudarium of Oviedo

A crumpled piece of cheap linen with bloodstains but no image is kept in the Cathedral of Oviedo, in north-west Spain. It is believed to have been wrapped around Jesus’ head after he died, before Pontius Pilate gave permission for his body to be taken down from the cross.

The Sudarium — Latin for sweat cloth — would therefore be “the cloth that had been on Jesus’ head . . . rolled up in a place by itself” that was found in the empty tomb after the Resurrection, as described in John 20:7.

Tests on the Sudarium and the Shroud of Turin have found that the blood on both relics is of the same AB type.

Radiocarbon dating has placed the 84cm by 53cm cloth at around AD 700. Since it is first mentioned 130 years earlier by Antoninus of Piacenza, the radiocarbon result emphasises the difficulty of dating woven fabrics.

Sudarium of Oviedo (Reinhard Dietrich / Wikipedia)

Sudarium of Oviedo (Reinhard Dietrich / Wikipedia)

Antoninus in AD 570 wrote that the Sudarium was being cared for in a cave near the monastery of St Mark at Jerusalem. Later manuscripts trace its movements from Jerusalem to Alexandria, Cartagena, Seville and Toledo. It has been in Oviedo since the 11th century.

According to Dr Alfonso Sánchez Hermosilla, medical examiner for the Spanish Sindonology Research Centre Team: “From the forensic anthropology and forensic medicine point of view, all the information discovered by the scientific research is compatible with the hypothesis that the Shroud of Turin and the Sudarium of Oviedo covered the corpse of the same person.”

The most detailed research was carried out by a Valencia-based group, including specialists in criminology and haematology, in 1989. It concluded that the cloth covered the head of a body that had “died in conditions totally compatible with those of crucifixion”, and that stains caused by sharp objects on the nape of the neck were consistent with the head being crowned with thorns.

In Jewish custom such a cloth would have been wrapped around the head after Jesus’ death to absorb blood from his nose and mouth. Then it would have been placed in the tomb with the body.

X-ray fluorescence testing has found dirt on the Sudarium similar to samples from the site of Calvary. Pollen grains endemic to the Mediterranean region were identified, three of them found only in Palestine. Traces of myrrh and aloe, used in anointing corpses, were also noted.

 

Tunic of Argenteuil

A tattered and bloodstained woollen garment, woven without seams, is preserved in the Basilica of St Denis in Argenteuil, a north-western suburb of Paris.

Is this the “seamless tunic” of Jesus referred to in the Gospel of John (19:23), for which the Roman soldiers cast lots at the Crucifixion?

After vague references to it in the 5th and 6th centuries, the Tunic of Argenteuil is believed to have been obtained by the emperor Charlemagne, who bequeathed it before he died in 814 to the Benedictine convent in Argenteuil, where his daughter Theodrada was abbess.

Around 850 the convent was destroyed in a Norman invasion, but before then the Tunic had been walled up in a special hiding place with letters in French and Latin attesting to its origin. The garment and letters were rediscovered in 1156.

In 1793 the parish priest of Argenteuil cut the Tunic into several pieces, each hidden in a different place, to prevent its complete destruction during the French Revolution. Most of the pieces were later recovered and sewn together with a reinforcing lining.

Restoration was undertaken in 2015, when the garment was sewn on to a paler woollen cloth.

Tunic of Argenteuil (Shroud.com)

Tunic of Argenteuil (Shroud.com)

The tunic measures one metre across and is just under a metre long. It is woven from sheep’s wool, dyed purple-brown by a mixture of madder (a plant found in the Mediterranean region) and a mordant of iron.

In 1998 scientists from the Optics Institute in Paris found the bloodstains on the Tunic coincided with the wounds visible on the Shroud of Turin. The AB blood type is the same as on the Shroud and the Sudarium of Oviedo.

In 2004 further investigations were undertaken by French scientists Professor André Marion and Professor Gérard Lucotte, founders of the Institute of Genetic Molecular Anthropology in Paris.

Using scientific imaging equipment, Professor Marion mapped the bloodstains and found the most bloodied areas were in a 20cm strip from the left shoulder to the middle of the back, suggesting they were made by a long and heavy object that pressed against the wearer’s back.

Professor Lucotte found traces of urea, a constitutive element of perspiration, in the blood. He said these indicated the rare condition of haematidrosis, in which extreme stress causes a person to sweat blood. The Gospel of Luke (who was a doctor) records that Jesus sweated drops of blood in the Garden of Gethsemane (22:44).

The scientists found pollen grains belonging to several plant species already discovered on the Turin Shroud or Sudarium of Oviedo.

The Tunic was radiocarbon dated in 2004 and 2005, the results indicating the periods of AD 530-650 and AD 670-880. Supporters of the Tunic see these results — as with the carbon dating of the Shroud and the Sudarium — as further indications of the difficulty of dating woven fabrics, which easily absorb contaminating substances.

Furthermore, if the radiocarbon dating of the Shroud of Turin (to AD 1260-1390), the Sudarium of Oviedo (to around AD 700) and the Tunic of Argenteuil (to AD 530-880) are all accurate, then it must be assumed that three highly sophisticated forgeries were produced over a period of hundreds of years during the Middle Ages, all consistent in blood type, arrangement of wounds and presence of pollen grains.

 

True Cross

Of all the reputed relics of Jesus, the best-known are fragments believed to be from the True Cross. Scores of these are venerated in churches around the world.

The largest (63.5cm by 39.3cm and 3.8cm thick) is in the Monastery of Saint Toribio De Liébana near Potes in northern Spain. Another large piece (over 42cm long) is in St Mark’s Basilica in Venice.

Reputedly the largest surviving piece of the True Cross, in Monastery of Saint Toribio De Liébana, Spain (Francisco J. Díez Martí / Wikipedia)

Reputedly the largest surviving piece of the True Cross, in Monastery of Saint Toribio De Liébana, Spain (Francisco J. Díez Martí / Wikipedia)

Other relics are held in Jerusalem by the Armenian Orthodox Church, the Greek Orthodox Church, and the Syriac Orthodox Church. There are three in St Peter’s Basilica, Rome.

In the absence of radiocarbon dating, their authenticity cannot be established.

St Helena, mother of emperor Constantine, is believed to have unearthed the True Cross in a cistern near Golgotha during preparations for building the original Church of the Holy Sepulchre over the site of the Crucifixion around 325.

Eusebius of Caesarea cites a letter written between 338 and 340 by Constantine to Bishop Macarius of Jerusalem saying that Helena had found “evidence of Christ’s holy Passion, which had lain hidden for so long”.

Helena is said to have divided the Cross into three pieces. She took one to Rome, left one in Jerusalem, and gave the third to her son to take to Constantinople, his new capital.

Fragments were soon circulating, as St Cyril of Jerusalem declared in 348 that the “whole earth is full of the relics of the Cross of Christ”.

The pilgrim Egeria wrote of venerating the piece in the Church of the Holy Sepulchre on Good Friday in 383.

In 638, as Muslim forces besieged Jerusalem, Patriarch Sophronius I divided the relic into 19 pieces and distributed them across the Middle East. Only four remained in Jerusalem when the Crusaders recaptured the city in 1099.

Titulus Christi in Rome (Reliquiosamente.com)

Titulus Christi in Rome (Reliquiosamente.com)

When the Fourth Crusade sacked Constantinople in 1204, the piece of the True Cross held there was carved up and slivers were given to churches, monasteries and palaces across Europe.

The devotion accorded these relics, often held in reliquaries of precious metals, no doubt encouraged the thriving trade in spurious items that took place at this time.

In Rome, Helena kept her part of the True Cross in her palace, the Palazzo Sessoriano, which she later converted into the Basilica of the Holy Cross in Jerusalem — so called because she ordered soil from Jerusalem to be spread on the floor around the reliquary.

Three small pieces are still displayed there, along with other reputed relics of the Passion and a tablet called the Titulus Crucis, which was traditionally believed to have been part of the wooden notice placed by Pontius Pilate on the Cross, bearing the words “Jesus of Nazareth, King of the Jews” in Hebrew, Latin and Greek. (John 19:19-20)

Radiocarbon dating tests on the Titulus were carried out by the Roma Tre University of Rome in 2002, giving a result of AD 980-1146, so it may be a copy of the lost original which pilgrims in the 4th and 6th centuries reported seeing in Jerusalem.

 

References

Cruz, Joan Carroll: Relics (Our Sunday Visitor, 1984)
Górny, Grzegorz, and Rosikoń, Janusz: Witnesses to Mystery; Investigations into Christ’s Relics (Ignatius Press, 2019)
Pazos, Antón M. (ed): Relics, Shrines and Pilgrimages: Sanctity in Europe from Late Antiquity (Routledge, 2020)
The Basilica of the Holy Cross in Jerusalem (official booklet)
Thiede, Carsten Peter, and D’Ancona, Matthew: The Quest for the True Cross (Phoenix, 2000)

 

Official websites

Shroud of Turin
Holy Face Sanctuary, Manoppello
Tunic of Argenteuil

 

Other external links

2000 years of history of the Shroud of Turin seen on X-rays (Department of Chemical Sciences and Materials, National Research Council, Italy)
3-D Processing to Evidence Characteristics Represented in Manoppello Veil (The Holy Face of Manoppello)
14C Dating of the ‘Titulus Crucis’ (The University of Arizona)
ABO-typing of ancient skeletons from Israel (American Journal of Physical Anthropology)
A Comparison between the Face of the Veil of Manoppello and the Face of the Shroud of Turin (Heritage)
AMS Dating Textiles (Beta Analytic Testing Laboratory)
An instructive inter-laboratory comparison: The 1988 radiocarbon dating of the Shroud of Turin (Journal of Archaeological Science)
Commonalities between the Shroud of Turin and the Sudarium of Oviedo (Spanish Sindonology Research Centre)
Comparative Study of the Sudarium of Oviedo and the Shroud of Turin (Spanish Sindonology Research Centre)
Proceedings of International Workshop on the Scientific Approach to the Acheiropoietos Images (ENEA Research Center of Frascati)
Radiocarbon Dating of the Turin Shroud: New Evidence from Raw Data (Archaeometry)
Researching relics: new interdisciplinary approaches to the study of historic and religious objects (ResearchGate)
Santo Toribio de Liébana (Wikipedia)
Shroud of Turin (Wikipedia)
Shroud of Turin: Interview with Researcher Who Debunked the 1988 ‘Medieval’ Dating (Townhall)
Statistical and Proactive Analysis of an Inter-Laboratory Comparison: The Radiocarbon Dating of the Shroud of Turin (Entropy)
Sudarium of Oviedo (Conservapedia)
The Seamless Tunic (Shroud of Turin website)
The Sudarium of Oviedo and the Shroud of Turin (The Review of Religions)
The Holy Face (Juliusz Maszloch)
The Invisible Mending of the Shroud, the Theory and the Reality (Mechthild Flury-Lemberg)
The Shroud of Turin: A Critical Summary of Observations, Data and Hypotheses (Turin Shroud Center of Colorado, 2017)
The Shroud of Turin: forgery or divine? A scientist writes (Tom Chivers)
The Shroud of Turin: Latest Study Deepens Mystery (National Catholic Register)
The Sudarium of Oviedo and the Shroud of Turin (The Review of Religions)
The Sudarium of Oviedo: Its History and Relationship to the Shroud of Turin (Mark Guscin)
Titulus Crucis (Wikipedia)
True Cross (Wikipedia)
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A Holy Land hymn

Filed under: Extras — 12:39 pm

“In the Land where Jesus walked” is a modern Christian hymn about places in the Holy Land where events in the life of Jesus took place. The words are by Pat McCarthy and the music by Robert Loretz, developed from an ancient Jewish folk melody.

Watch a choral performance below:

See the musical arrangement here.

“In the Land where Jesus walked” was published in 2019 by See the Holy Land under a Creative Commons Attribution-NoDerivatives 4.0 International licence. This means it may be used in any medium or format provided appropriate credit is given to the authors (more details at https://creativecommons.org/licenses/by-nd/4.0/).

Lyrics

In the Land where Jesus walked

Heaven-sent, a stranger came

Angel Gabriel his name

Mary gave her humble yes

Transforming God’s Word into flesh

This happened in Nazareth

Nazareth in Zebulun

This happened in Nazareth

In the land where Jesus walked

 

Winter’s night, a teenage birth

Cause of joy for all the earth

Angel chorus sang of peace

To shepherds who smelt of their sheep

This happened in Bethlehem

Bethlehem, King David’s town

This happened in Bethlehem

In the land where Jesus walked

In the Jordan, Jesus went

Never needing to repent

Then he heard his Father tell

Beloved Son, you please me well

This happened in Bethany

Bethany Beyond the Jordan

This happened in Bethany

In the land where Jesus walked

Wedding guests, but no more wine

Though it was not yet his time

When his mother took a hand

He made the best wine in the land

This happened in Cana

Cana of Galilee

This happened in Cana

In the land where Jesus walked

Sick made well, the blind to see

Teaching with authority

He called fishers from the sea

And said they would catch you and me

This happened beside the lake

Beside the lake of Galilee

This happened beside the lake

In the land where Jesus walked

Beaten, mocked, unfairly tried

Jesus cruelly crucified

When he rose on Easter morn

The whole world in him was reborn

This happened in Jerusalem

Jerusalem, the holy city

This happened in Jerusalem

In the land where Jesus walked

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Church of the Nutrition (Sisters of Nazareth)

Israel

In central Nazareth, just 100 metres from the Church of the Annunciation, is a lesser-known site that may include the remains of Jesus’ childhood home.

Archaeological research in 2006-10 indicated that an underground complex beneath the convent of the Sisters of Nazareth in 6166 Street may be the location of the long-lost Church of the Nutrition.

Sisters of Nazareth convent, whose courtyard covers an underground complex (© Nazareth360.com)

Sisters of Nazareth convent, whose courtyard covers an underground complex (© Nazareth360.com)

According to a seventh-century pilgrim, this Byzantine-era church was believed to have been built over the house of Mary and Joseph, where the young Jesus was nurtured. Rebuilt by the Crusaders, it was finally destroyed by fire, probably in the 13th century.

“Was this the house where Jesus grew up? It is impossible to say on archaeological grounds,” lead archaeologist Dr Ken Dark has written. “On the other hand, there is no good archaeological reason why such an identification should be discounted.”

Dr Dark also said the scale of the church and its surrounding structures indicate that Nazareth was a much larger and more important 6th-century pilgrimage centre than previously realised.

Ancient and modern structures at the base of ancient steps leading into the cave church (© American Friends of the Episcopal Diocese of Jerusalem)

Ancient and modern structures at the base of ancient steps leading into the cave church (© American Friends of the Episcopal Diocese of Jerusalem)

 

Complex discovered by chance

The Sisters of Nazareth convent was established by a group of French nuns who arrived in 1881. Archaeological evidence was discovered by chance while they were building their house.

They uncovered a complex sequence of well-preserved underground spaces, including Crusader-era walls and vaults, a Byzantine cave-church, Roman-period tombs and other rock-cut and built structures.

The sisters, who operate a school for deaf and blind children, established a small museum for the pottery, coins, glass and other artefacts they found.

Panoramic view of first-century house with Crusader steps on right (© American Friends of the Episcopal Diocese of Jerusalem)

Panoramic view of first-century house with Crusader steps on right (© American Friends of the Episcopal Diocese of Jerusalem)

When new convent buildings were constructed around 1900 the walls of a large and richly-decorated Byzantine church, rebuilt in the Crusader period, were revealed. Bigger than the Byzantine Church of the Annunciation, it had a triple apse, colourful wall and floor mosaics and white marble fittings.

These discoveries remained almost unknown until 2006 when the Nazareth Archaeological Project began a five-year study, directed by Dr Dark, an archaeologist from the University of Reading in England.

 

House was well preserved

Dr Dark concluded that the large church, standing at ground level, was the Church of the Nutrition, and that its crypt contained what the Byzantines believed was the house where Jesus was brought up.

View of the cave church with a raised stone indicating the place of the altar (© Gregory Jenks)

View of the cave church with a raised stone indicating the place of the altar (© Gregory Jenks)

Because it was protected, the house was in an excellent state of preservation, he said. “Great efforts had been made to encompass the remains of this building within the vaulted cellars of both the Byzantine and Crusader churches, so that it was thereafter protected.”

The house stood between two tombs, hewn from rock after the house was no longer used (which would not conflict with Jewish purity laws). Their mosaic decorations indicated they may have been of special importance. The presence of the tombs matched the seventh-century pilgrim’s eyewitness description of the Church of the Nutrition.

Rolling stone at entrance to burial cavities (© American Friends of the Episcopal Diocese of Jerusalem)

Rolling stone at entrance to burial cavities (© American Friends of the Episcopal Diocese of Jerusalem)

(Confusingly, the nearby modern Church of St Joseph has also been called the Church of the Nutrition in the belief that it is on the site of Joseph’s home, where Jesus was raised.)

One of the tombs, whose forecourt cuts through a wall of the house, has a rolling stone at its entrance. It has become known as “the Tomb of the Just One” in the belief that it may have been venerated as the tomb of St Joseph — though in Dr Dark’s opinion it is unlikely to be where he was buried, given that it dates to after the house was disused.

 

Related site:

Church of St Joseph

 

Administered by: Sisters of Nazareth

Tel.: 972-4-6554304

Open: By appointment only.

 

References

Dark, Ken: “The Byzantine Church of the Nutrition in Nazareth Rediscovered”, Palestine Exploration Quarterly, 144, 3, 2012.
Dark, Ken: “Early Roman-Period Nazareth and the Sisters of Nazareth Convent”, The Antiquaries Journal, 92, 2012.
Dark, Ken: “Has Jesus’ Nazareth House Been Found?”, Biblical Archaeology Review, March/April 2015.

External links

Sisters of Nazareth Convent (BibleWalks)
Exploring Jesus’ Possible Home with Dr. Ken Dark (The LIP TV interview with Dr Ken Dark on YouTube)

 

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Jerash

Jordan

 

Jerash, one of the largest and best-preserved Roman cities in the Middle East, lies in a broad valley among the biblical mountains of Gilead, about 50 kilometres north of the Jordanian capital, Amman.

Ruins of ancient Jerash with modern city in the background (Britchi Mirela / Wikimedia)

Ruins of ancient Jerash with modern city in the background (Britchi Mirela / Wikimedia)

Under the name of Gerasa, it was one of the 10 cities of the Decapolis. This league of Greek cities, which came under Roman control in the 1st century BC, is mentioned in the New Testament.

People from the predominantly pagan Decapolis followed Jesus during his ministry in Galilee (Matthew 4:23-25). Although Jesus visited the region (Mark 7:31), there is no evidence that he entered Gerasa.

The city became Christian in the Byzantine period, when its 25,000 inhabitants had more than 20 churches and bishops who took part in early Church councils. Ruins of most of the churches can still be seen.

Conquests by Persians and Muslims in the 7th century, followed by devastating earthquakes in the 8th century, caused the city to be abandoned. It was rediscovered only at the beginning of the 19th century, remarkably preserved after being buried in sand for centuries.

 

Triumphal arch stands outside city

Hadrian’s Arch (Zairon / Wikimedia)

Hadrian’s Arch (Zairon / Wikimedia)

Jerash is divided by the Wadi Jerash, with the ancient city on the west side of the valley and the modern city — dating from the first half of the 20th century — on the east.

Outside the ancient city’s South Gate stands a grand triumphal arch with three openings, built to mark a visit by the emperor Hadrian in AD 129-130.

Adjacent to this is a hippodrome, constructed in the 2nd century for horse and chariot races, with a seating capacity of 15,000.

This 245-metre by 52-metre arena is now the venue for the twice-daily (except Tuesdays) Roman Army and Chariot Experience, in which authentically dressed actors perform as legionaries, gladiators and chariot drivers.

Oval Plaza at Jerash (Zairon / Wikimedia)

Oval Plaza at Jerash (Zairon / Wikimedia)

Inside the ancient city, the Temple of Zeus at the south end of the cardo overlooks a vast colonnaded Oval Plaza that served as Jerash’s forum. Nearby is the South Theatre, seating more than 3000 spectators and still in use.

The main street, the Cardo Maximus, extends for 800 metres in a northerly direction from the Oval Plaza.

Halfway along the Cardo, a monumental staircase leads to an esplanade with the remains of an open-air altar. Beyond are the tall Corinthian columns of the hilltop Temple of Artemis, which dominated the city. To the right is the North Theatre.

An abundance of churches

Jerash had more than 20 churches, all built between AD 368 and AD 611, with some even sharing walls. Their abundance may be due to a practice of the Byzantine Church — still the custom in some Eastern churches — to permit only one eucharistic service at each altar every day.

Gateway to the Roman temple which was rebuilt as the church now called the Cathedral (Dennis Jarvis)

Gateway to the Roman temple which was rebuilt as the church now called the Cathedral (Dennis Jarvis)

Most of the ruined churches are to the west of the Cardo Maximus, between two side streets, the South Decumanus and the North Decumanus. They include:

The so-called Cathedral (though there is no evidence that it was the seat of the bishop). The oldest church in Jerash, it was built on the ruins of a Roman temple, on the southern side of the esplanade leading to the Temple of Artemis.

Its outdoor atrium contains a small pool, believed to have been filled with wine when the miracle at the wedding in Cana was celebrated.

Against an outer east wall is a shrine dedicated to the Virgin Mary, with an inscription mentioning Mary and the archangels Michael and Gabriel.

The Church of St Theodore is to the west of the cathedral, and on a higher level.

An inscription that was over the main door reads: “The one passing by this place used to close his nose because of the bad smell; today he raises his right hand and draws the sign of the Holy Cross.” This is probably a reference to the sacrifices previously burnt on the nearby altar in front of the Temple of Artemis.

General view of the Church Complex (Fadi Shawkat Haddad)

General view of the Church Complex (Fadi Shawkat Haddad)

The Church Complex, west of the Church of St Theodore, has three adjoining churches that share an atrium. All were built between AD 529 and AD 533.

The Church of St George, on the south side, was still in use in the 8th century, when its mosaics were destroyed by iconoclasts opposed to the representation of humans and animals.

The mosaic floor of the Church of St John the Baptist, in the middle, is also damaged, but images can be seen of the four seasons, plants and animals, and the Egyptian cities of Alexandria and Memphis.

The Church of Sts Cosmas and Damian, twin brothers who were doctors, is on the north side. Its mosaic floor, the most splendid in Jerash, has survived. Besides gazelles, rabbits, peacocks, sheep and other animals, the images include the churchwarden Theodore and his wife Georgia, praying with outspread arms.

West of the Church Complex is the Church of St Genesius, built in AD 611 — just three years before the Persian invasion that was the beginning of the end for Jerash.

 

Tel.: 962 2 635-1272 (Visitors’ Centre)

Open: Apr-Oct 8am-6pm; Nov-Mar 8am-5pm. Last entry to site one hour before closing time.

 

References

Bourbon, Fabio, and Lavagno, Enrico: The Holy Land Archaeological Guide to Israel, Sinai and Jordan (White Star, 2009)
Caffulli, Giuseppe: “Jerash, Pompeii of the East”, Holy Land Review, spring 2010
Dyer, Charles H., and Hatteberg, Gregory A.: The New Christian Traveler’s Guide to the Holy Land (Moody, 2006)
Freeman-Grenville, G. S. P.: The Holy Land: A Pilgrim’s Guide to Israel, Jordan and the Sinai (Continuum Publishing, 1996)
Haddad, Fadi Shawkat: A Christian Pilgrimage Journey in Jordan (published by author, PO Box 135, Amman 11733, 2015)

 

External links

Jerash, Jordan (AtlasTours)
Jerash (VisitJordan)
Older Posts »

Events in Jesus’ life

Significant events in the life of Jesus are listed here, with places where these events are commemorated.

Conception of Jesus: Church of the Annunciation, Nazareth (Luke 1:26-38)

Birth of Jesus: Grotto of the Nativity, in Church of the Nativity, Bethlehem (Luke 2:1-20)

Baptism of Jesus: Bethany Beyond the Jordan, in Jordan (Matthew 3:13-17)

Temptation by the devil: Mount of Temptation (Matthew 4:1-11)

First miracle: Cana in Galilee (John 2:1-11)

Meeting the Samaritan woman: Jacob’s Well, near Nablus (John 4:5-42)

Teaching in the Nazareth synagogue: Church of the Synagogue, Nazareth (Luke 4:16-30)

Bethany Beyond the Jordan

Remains of Christian sites at Bethany Beyond the Jordan, with steps leading to Church of John the Baptist, under far shelter (Seetheholyland.net)

Teaching in the Capernaum synagogue: Old synagogue at Capernaum (Mark 1:21-28)

Sermon on the Mount: Mount of Beatitudes, Galilee (Matthew 5:1 – 7:28)

Raising the widow’s son: Nain in Galilee (Luke 7:11-17)

Calming the storm, and many other events: Sea of Galilee (Mark 4:35-41)

Teaching the Lord’s Prayer: Church of Pater Noster, Mount of Olives (Matthew 6:7-14)

Healing a man possessed by demons: Kursi in Galilee (Luke 8:26-39)

Feeding the 5000: Church of the Multiplication of the Loaves and Fishes, Tabgha in Galilee (Matthew 14:13-21)

Healing a paralysed man: Pools of Bethesda, Jerusalem (John 5:2-18)

Healing blind men: Pool of Siloam, Jerusalem (John 9:1-41); Bethsaida in Galilee (Mark 8:22-26)

Announcing the Church: Near Caesarea Philippi in Galilee (Matthew 16:18)

Transfiguration: Mount Tabor in Galilee (Matthew 17:1-9)

Raising of Lazarus: Bethany, near Jerusalem (John 11:1-44)

Bethany

Entrance to the Tomb of Lazarus (Seetheholyland.net)

Healing of Bartimaeus: Jericho (Mark 10:46-52)

Seeking refuge at Ephraim: Taybeh (John 11:54)

Triumphal entry into Jerusalem: Bethphage (Matthew 21:1-11)

Weeping over Jerusalem: Church of Dominus Flevit, Mount of Olives (Luke 19:41-44)

Last Supper: Cenacle, Mount Zion (Matthew 26:17-30)

Agony in the garden: Church of All Nations, Mount of Olives (Matthew 26:36-46)

Betrayal by Judas: Gethsemane, Mount of Olives (Matthew 26:47-56)

Denial by Peter: Church of St Peter in Gallicantu, Mount Zion (Matthew 26:69-75)

Crucifixion, burial and Resurrection: Church of the Holy Sepulchre, Jerusalem (Matthew 27:27 – 28:10)

Appearance on the road to Emmaus: Nicopolis, Abu Ghosh and El-Qubeibeh (Luke 24:13-35)

Appearance in Galilee: Church of the Primacy of Peter, Tabgha (John 21: 1-19)

Ascension: Dome of the Ascension and Church of the Ascension, Mount of Olives (Acts 1:9-11)

 

 

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Church of St Alexander Nevsky

Jerusalem

Solid security doors at entrance to the Church of St Alexander Nevsky (Seetheholyland.net)

Solid security doors at entrance to the Church of St Alexander Nevsky (Seetheholyland.net)

Remnants of the emperor Constantine’s original 4th-century Holy Sepulchre church can be seen inside a Russian Orthodox church that is a next-door neighbour of the present Church of the Holy Sepulchre.

The Church of St Alexander Nevsky — named after a 13th-century Russian warrior-prince — is often overlooked because its façade resembles an elegant residence or hotel rather than a church.

The tall and narrow façade, with solid security doors bearing notices in Russian, is at 25 Souq al-Dabbagha, about 70 metres from the entrance to the Holy Sepulchre courtyard.

Excavations here in 1883 — before the church was built — attracted worldwide attention, leading to the site becoming known as the “Russian Excavations”.

Particular attention focused on the discovery of a gate threshold believed by the excavators to belong to the Judgement Gate by which Jesus left the city on the way to the hill of Calvary (now contained within the Holy Sepulchre church). Modern archaeologists consider the gate probably dates from the 2nd century.

Reconstructed stairs on left led to Constantine's Holy Sepulchre church (Seetheholyland.net)

Reconstructed stairs on left led to Constantine’s Holy Sepulchre church (Seetheholyland.net)

The excavators also uncovered remains of the easternmost parts of Constantine’s 4th-century church, including the wide staircase that led to the church entrance.

As New Testament scholar Jerome Murphy-O’Connor put it, what was found “corresponds exactly to the eastern end of the Constantinian Holy Sepulchre as depicted in the sixth-century Madaba Map”.

 

Historical remains halted construction

The site on which the Church of St Alexander Nevsky stands was purchased in 1857 by the Imperial Orthodox Palestine Society, a lay organisation founded to assist faithful of the Russian Orthodox Church in the Holy Land.

The idea was to build a Russian consulate and a hostel for pilgrims, who were arriving in their thousands at the port of Jaffa and often walking the 70 kilometres to Jerusalem.

When workers digging the foundations uncovered historical remains, construction was halted. Eventually the consulate and hostel were built outside the Old City, at a site now known as the Russian Compound, and a church was built over the ruins in Souq al-Dabbagha.

Because the excavations and the church were funded by the Grand Duke Sergei Alexandrovich, the property gained the popular name of the “Alexander Hospice”.

 

Stairway led to Holy Sepulchre church

Archway leading to excavated area of Church of St Alexander Nevsky (Seetheholyland.net)

Archway leading to excavated area of Church of St Alexander Nevsky (Seetheholyland.net)

Entering the excavated area in the basement of the church, one descends stairs to an archway. The right-hand column is from the 11th century; the stonework on the left is part of an entrance to the main forum established by the emperor Hadrian when he rebuilt Jerusalem as a Roman colony in the 2nd century.

Descending through the arch and turning left, one sees on the left a reconstruction of the wide stairway that led to the original Church of the Holy Sepulchre — which was much bigger than the present basilica.

Straight ahead, under a glass covering, is the gate threshold once thought to have been where Jesus left the city on the way to Calvary. This threshold may have been part of an arch built by Hadrian, but it was later re-used as an entrance to the Holy Sepulchre.

Next to the threshold is a large piece of the rock of Calvary, purchased when the church was built. Above it a crucifix has been fixed.

In the Roman wall to the left is an opening called the Eye of the Needle, intended for travellers who arrived after the gate was closed for the night.

"Judgement Gate" threshold displayed under glass (© Stanislao Lee / Custodia Terrae Sanctae)

“Judgement Gate” threshold displayed under glass (© Stanislao Lee / Custodia Terrae Sanctae)

On the other side of the threshold are the remains of another entrance to the Holy Sepulchre, cut into a Roman wall by Constantine’s engineers.

(Further massive remnants of the main entrance to the Holy Sepulchre could once be visited in the adjoining property of Zalatimo’s sweetshop on Souq Khan al-Zeit, but this is now closed.)

 

Chapel dedication honours medieval leader

At the top of the wide stairway is a sweeping depiction of Jesus carrying his cross. Behind it is a chapel, accessible from the ground floor.

Icon of St Alexander Nevsky from the cathedral in Sofia, Bulgaria, that bears his name (Vassia Atanassova / Wikimedia)

Icon of St Alexander Nevsky from the cathedral in Sofia, Bulgaria, that bears his name (Vassia Atanassova / Wikimedia)

The iconostasis, decorated in black and gold, dominates the chapel. Around the walls are hung paintings of Gospel scenes and, above these, a series of icons of Russian Orthodox saints.

The dedication of the chapel to St Alexander Nevsky honoured an exceptional leader of medieval Russia, who was accorded legendary status for his military victories over German and Swedish invaders. He was proclaimed a saint of the Russian Orthodox Church in 1547.

 

Administered by: Imperial Russian Orthodox Palestine Society

Tel.: 02-627-4952

Open: 9am-6pm

 

 

References

Bar-Am, Aviva: Beyond the Walls: Churches of Jerusalem (Ahva Press, 1998)
Freeman-Grenville, G. S. P.: The Holy Land: A Pilgrim’s Guide to Israel, Jordan and the Sinai (Continuum Publishing, 1996)
Gonen, Rivka: Biblical Holy Places: An illustrated guide (Collier Macmillan, 1987)
Murphy-O’Connor, Jerome: Keys to Jerusalem (Oxford University Press, 2012)
Murphy-O’Connor, Jerome: The Holy Land: An Oxford Archaeological Guide from Earliest Times to 1700 (Oxford University Press, 2005)
Prag, Kay: Jerusalem: Blue Guide (A. & C. Black, 1989)

 

External links

Imperial Orthodox Palestine Society (Wikipedia)
Alexander Nevsky (Orthodox Wiki)

 

 

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Kathisma

Israel

 

Weeds surround the low rock on which Mary is believed to have rested (Seetheholyland.net)

Weeds surround the low rock on which Mary is believed to have rested (Seetheholyland.net)

Midway between Jerusalem and Bethlehem lie the largely ignored remains of one of the Holy Land’s biggest churches — and probably the first of them dedicated to the Virgin Mary.

The Kathisma church was built around a rock where early Christian tradition says that Mary rested while on her way with Joseph from Nazareth to Bethlehem.

The church was built by a wealthy widow named Ikelia in AD 456 on what was already a major pilgrimage site. It was enlarged in the 6th century, but destroyed around the 11th century.

Its existence was known from Byzantine literature, but the location was a mystery until 1992 when a bulldozer dug into a mosaic floor buried in an olive grove during widening of the Jerusalem-Hebron highway.

Highway traffic passing ruins of Kathisma church (Seetheholyland.net)

Highway traffic passing ruins of Kathisma church (Seetheholyland.net)

The site is about 6 kilometres from Jerusalem, on the left side of the highway — just before the route 398 turnoff to the Har Homa settlement and Herodium, and 600 metres before the Mar Elias monastery.

Passing traffic glimpses scattered stonework and weeds between the multi-lane highway and the olive trees, but on the site the octagonal outline of the church is evident. At its centre protrudes the limestone rock on which the pregnant Mary is believed to have rested.

 

This was more than just a church

Kathisma (the name is Greek for seat) was more than just a church. Archaeologists describe it as a martyrium — a structure intended to bear witness to the Christian faith by commemorating an event in the life of Christ, a martyr or other holy person.

The importance of the structure is shown by its width of 43 metres — only 10 metres less than the octagonal Dome of the Rock, built more than 230 years later and also enclosing a holy rock.

Mosaic floor uncovered at Kathisma (Gabrielw.tour / Wikimedia)

Mosaic floor uncovered at Kathisma (Gabrielw.tour / Wikimedia)

Three concentric walls surrounded the Kathisma rock. The first two formed a walkway leading to a large apse at the eastern end. The third wall encompassed four chapels and adjacent rooms.

Most of the floors were paved with colourful mosaics, in geometric and floral designs. These are well preserved, but covered with sand to protect them.

Excavators found a clay waterpipe near the rock. An early tradition says a miraculous spring appeared there to quench Mary’s thirst, and a 6th-century account tells of pilgrims drinking sweet water at the site.

 

Building may have been shared with Muslims

Broken column from Kathisma church (Seetheholyland.net)

Broken column from Kathisma church (Seetheholyland.net)

The Kathisma church escaped destruction during the Persian and Islamic conquests of the 7th century. But evidence of a prayer niche facing Mecca indicates that part or all of the building was used as a mosque in the 8th century.

Bearing in mind the respect shown by the Koran for Mary, experts speculate that this may have been one of a few churches that were shared by Christians and Muslims during the Arab period.

Such harmony did not exist in the middle of the 20th century when the site was in no man’s land during hostilities between Jordan and Israel. The 1949 armistice agreement line (“green line”) runs across the property.

In the 1990s the Greek Orthodox Patriarchate, which owns the site, had plans to develop a major pilgrimage centre but these have not eventuated.

 

 

References

Manns, Frédéric: “Stones of Memory”, Holy Land Review, winter 2017
Prag, Kay: Jerusalem: Blue Guide (A. & C. Black, 1989)
Shanks, Hershel: “Where Mary Rested — Rediscovering the Kathisma”, Biblical Archaeological Review, November/December, 2006
Vamosh, Miriam Feinberg: “The Kathisma: The most important ancient church you never heard of”, Haaretz, February 24, 2014

 

External links

Kathisma — Place of Rest on the Way to Bethlehem (Travelujah)
Kathisma (BibleWalks)
The Church of the Seat of Mary (Israel Ministry of Foreign Affairs)
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