Jerusalem Everywhere

The Church of the Holy Sepulcher in Jerusalem is one of the most sacred sites in Christianity worldwide. As a result, it serves as a model that many churches around the globe strive to replicate. It represents the original and foundational sanctuary. The church depicted in the above photo exemplifies such emulation of the Jerusalem church: the Holy Sepulcher in Bologna, Italy.

Typically, I focus on writing about travel destinations in the Holy Land. However, given the extensive restrictions on international travel, let's enhance our lockdown experience by embarking on mental journeys to distant and diverse locations.

St John the Divine, NYC, USA

In 2017, our trip to New York was intended as a respite from the countryside and the demands of my role as a tour guide in the Holy Land, allowing me to rejuvenate and explore other interests. Nevertheless, my curiosity led me to visit some churches. Intrigued, I entered the Cathedral of the Episcopal Diocese of New York in Manhattan, St. John the Divine. This impressive neo-Gothic structure, primarily constructed in the early 20th century and still incomplete, is located on Amsterdam Avenue, not far from Central Park.

As we advanced along the main aisle within the church nave, I looked down and noticed a series of medallions embedded in the floor, inscribed with the names: Bethlehem, Nazareth, Cana, the Jordan, Capernaum, Samaria, Mount Tabor, Bethsaida, and finally, Bethany. Bethany, historically referred to as Beit-Onia, is located on the eastern slopes of the Mount of Olives in Jerusalem. It is the site where Jesus arrived during Easter week and where he resurrected Lazarus, now known as Alazariya, a Palestinian town named in his honor. Here I was—back home!

This summary highlights the significant events in Jesus' life, from his birth to his arrival in Jerusalem. I came to appreciate the enthusiasm of visitors from around the globe when they recognize the biblical and New Testament locations, as these names are familiar to them through continuous exposure. Sites in the Holy Land are frequently referenced in churches and religious readings. Numerous cities commemorate Jerusalem's sacred sites by organizing processions, such as those following the Way of the Cross. Many cities feature a structure known as "The House of Pilate," named after the Roman governor of Jerusalem, marking the starting point of Jesus' Via Crucis procession. Stations of the Cross are depicted on the walls of every Catholic church, as they form an integral part of religious devotion.

Since that time, during each visit to a city in Europe or America, I typically search for a church that resembles the Church of the Holy Sepulcher. This church, located in the heart of Jerusalem, serves as the primary destination for pilgrims and tourists alike. For those unfamiliar with it, let's first explore this church to better understand its global recreations.

Basilica of the Holy Sepulcher Jerusalem

This church is among the most intriguing and mysterious in the world. It is both ancient and intricate, encompassing the final five Stations of the Cross, the Hill of Calvary, and the tomb of Christ. Below are links to two chapters: the first discusses the Stations of the Cross, including the five stations located within the church, while the second chapter explores the Jerusalem Holy Sepulcher itself.

The Rotunda and Aedicule in the original Basilica of the Holy Sepulcher, Jerusalem

Temple Church, London

While the Church of the Holy Sepulcher remained in a "free" Christian Jerusalem following medieval renovations, the Knights Templar constructed a church in the heart of the City of London, consciously modeled after it, and named it Temple Church. This church was consecrated in London in 1185 by Heraclitus, the Latin Patriarch of Jerusalem, just two years before the fall of the holy city. Heraclitus traveled to London to persuade King John II of England to accept the crown of Jerusalem and initiate another crusade to stabilize the kingdom. However, King John declined, and the kingdom ultimately fell to Saladin.

This church served as the venue for the signing of the Magna Carta. Similar to the Church of the Holy Sepulcher, nobles were interred in the church's floor until the great fire of 1806. The Temple Church in London has undergone destruction, damage, and renovation multiple times since its construction, yet it still retains some similarities to the Church of the Holy Sepulcher in Jerusalem.

The images are organized sequentially (from left to right, top to bottom) as follows: 1. The rotunda of the Temple Church in London. 2-3. The rotunda and the dome, along with the tombstones of the knights interred on the church floor. These tombstones are reminiscent of those in the Church of the Holy Sepulcher in Jerusalem, which were destroyed in the fire of 1806. The church is adorned with numerous picturesque stone sculptures.

The city of London envisions itself as the new Jerusalem. One of the British national anthems, titled "Jerusalem," was penned by the poet William Blake in 1808. Although it is technically a church hymn, it is often sung with fervor as an alternative national anthem, typically following "God Save the Queen." During the Last Night of the Proms at the Royal Albert Hall, an enthusiastic English audience traditionally stands to sing "Jerusalem" with great enthusiasm.

Here is the last stanza:

"I will not cease from Mental Fight

Nor shall my sword sleep in my hand

Till we have built Jerusalem

In England's green & pleasant land. "

The illustrated manuscript of poet-painter William Blake. The image can be enlarged

Jeruzalemkerk (Jerusalem Church) Bruges, Belgium

The church, located in the Flemish city of Bruges, was consecrated in 1429 by the Adornes family, merchants originally from Genoa who had settled in the area. After a pilgrimage to Jerusalem, they founded this private church both as a family memorial and as a contribution to the city. Although smaller than the Church of the Holy Sepulcher, this church draws inspiration from the Jerusalem Church and includes several noteworthy features, such as a reconstruction of the Golgotha rock with three crosses above it.

Furthermore, during the restoration of the Holy Sepulcher, a statue representing the body of Jesus was included. Presently, Jesus' tomb in Jerusalem remains empty. Was this also the situation in Jerusalem at the time when this church was originally constructed?

As previously mentioned, the Golgotha rock located within the Church of the Holy Sepulcher in Jerusalem is predominantly concealed by a two-story chapel structure. Could this possibly represent Golgotha's appearance in Jerusalem during the medieval period?

The photographs are arranged sequentially (left to right, top to bottom). 1. The Church of Jerusalem in Bruges, featuring a main octagonal tower designed to commemorate the rotunda of Jerusalem. 3-2. A reconstruction of the Golgotha stone of Jerusalem, complete with three crosses, skulls, and ladders. 4. The main tower. 5. A remarkable image of a statue of Jesus in his tomb. 7-6. The entrance hall, which, similar to Jerusalem, contains family graves in the center. 8. The gonfalon, serving as the procession flag of the church, is akin to the Church of the Holy Sepulcher.

Basilica of the Holy Blood, Heilig-Bloedbasiliek, Bruges, Belgium

An intriguing church in the city is the Basilica of the Holy Blood. The church's main apse features a stunning fresco depicting the Heavenly Jerusalem on the right and Bethlehem on the left. This church houses a sacred relic, which is its namesake: a glass phial containing a small cloth purportedly stained with the blood of Jesus, shed during his crucifixion. According to legend, Joseph of Arimathea collected a lump of mud from beneath the cross, extracted the sacred blood, and it was miraculously brought to Bruges after the Crusades. I attended a ceremony at the church where the congregation lined up to venerate the holy relic.

Château de Bouillon

In southeastern Belgium, near the French border, lies the picturesque city of Bouillon, situated on a bend of the Semois River. Dominating the city from a high rock is an impressive castle. The white flag with the red Cross of Jerusalem waves proudly from its ramparts and towers. This is the fortress of Godfrey of Bouillon, the leader of the First Crusade and the conqueror of Jerusalem in 1099, who was elected as its first king but declined the crown. (For the full story, please see this page)

Today, the castle is a tourist venue, with activities for children, falconry displays, archery classes and a museum about the famous knight.

The visit to the castle, serving as a memorial to Godfrey of Bouillon, is rich in symbolism and references to the Holy City. It features emblems of Jerusalem, actors dressed as crusader knights, and a presentation detailing the first crusade. Although Godfrey died approximately a year after being elected king in a battle near Acre and never returned from Jerusalem, the fortress evokes the atmosphere of the Old City's alleys. It is important to note that until the 12th century, construction in Northern Europe primarily utilized wood. The Crusaders returning from the Holy Land acquired stone-building techniques from the Arabs and Byzantines, which they employed in constructing their castles. Consequently, it is unsurprising that this castle bears a resemblance to Jerusalem.

San Lorenzo, Mantua, Italy

Located in the heart of the Este-Gonzaga family's city, in Piazza delle Erbe, between the palace and the Church of St. Andrea, stands the Church of San Lorenzo. This church was constructed to emulate the rotunda of the Church of the Holy Sepulcher in Jerusalem. It is part of a series of churches bearing the same name across the Italian peninsula, including those in Milan, Pisa, Mantua, Bologna, and other cities.

I consulted Lorenzo Bonoldi, a senior tour guide and historian in Mantua, to elucidate this phenomenon. He posits that these churches were strategically located along the pilgrimage route to the Holy Land, serving as sites for spiritual purification and preparation for pilgrims. Additionally, they acted as final destinations for those unable to complete their journey, allowing them to conclude and fulfill their pilgrimage. Consequently, Bonoldi argued, such churches were established along the Italian pilgrimage trail leading to the port cities, from which pilgrims would continue their journey by sea to the Holy Land.

The Church of San Lorenzo in Mantua is believed to have been constructed around 1083, preceding the Crusaders' conquest of Jerusalem. It stands as a notable example of Romanesque architecture. Following several unsuccessful renovation efforts, the church was deconsecrated and taken out of use in 1579. Subsequently, it served as a warehouse until the collapse of its dome. Thereafter, the Jewish community settled in and around the site, transforming it into an inner courtyard of the Jewish ghetto. When the ghetto was vacated and demolished in 1907, the remnants of the rotunda were uncovered beneath structures that had been erected over the years. The dome was subsequently restored, and the church was reconsecrated for Catholic worship.

Holy Sepulcher, Santo Sepolcro, Pisa, Italy

The Church of the Holy Sepulcher in Pisa, established in 1113, serves as a replica of the church in Jerusalem. Its architectural design mirrors that of the Church of the Holy Sepulcher, although some suggest it more closely resembles the Dome of the Rock due to its octagonal shape. The church incorporates several elements reminiscent of Jerusalem, such as the Ablaq stone technique, characterized by the alternating use of dark and light stones, and stone carvings typical of Mamluk architecture in Jerusalem. Additionally, it features stone reliefs similar to the relief on the lintel of the Church of the Holy Sepulcher in Jerusalem, which is displayed at the Rockefeller Museum.

Seven Churches, Sette Chiese, Bologna, Italy

Bologna, Italy, is a city that deliberately sought to emulate Jerusalem by replicating its holy sites. The city center features seven churches that collectively form a representation of Jerusalem and its Christian landmarks. This ambitious project was initiated by St. Petronius, the city's bishop and patron saint, as early as the fifth century CE. Notably, the replica of the Church of the Holy Sepulcher closely resembles the original church established by Helena and Constantine in fourth-century Jerusalem. At the center of the rotunda, beneath the grand dome, there is an aedicula, akin to the one in Jerusalem's rotunda, which once housed the tomb of St. Petronius. The remaining churches evoke the Mount of Olives and Calvary.

The courtyard located between the churches is referred to as the Court of Pilate, commemorating the Lithostsrothos, the stone courtyard where Jesus was sentenced. At its center, a large basin represents the basin where Pilate symbolically washed his hands of Jesus' execution. The entire city center is part of a reconstruction of Jerusalem, which historically included a street named Valley of Josaphat, after the valley in Jerusalem. St. Stephen, acknowledged as the first martyred saint, was stoned in Jerusalem following Jesus' death. The Lions' Gate in Jerusalem is named in his honor by Christians.

It is believed that St. Petronius endeavored to recreate Jerusalem in his town of Bologna to alleviate the need for believers to undertake the perilous journey. Furthermore, he sought to establish the idea of a spiritual Jerusalem, which held greater significance than its physical counterpart.

Epilogue

As a tour guide leading Christian visitors in Jerusalem, I often observe their exaltation and excitement upon hearing the names of the mystical sites and realizing they have arrived at the "real" locations. One particularly memorable moment was the reaction of a young, secular German girl. When I announced, "And here we are at Gethsemane," she exclaimed in amazement, "Wow! I'm in Gethsemane!" Memories of distant religious education lessons came to her mind, recalling the story of Jesus' suffering before the crucifixion. She was completely overwhelmed.

Jewish and Muslim visitors experience a profound sense of reverence when visiting the sacred sites. Jewish visitors are particularly moved by the Western Wall; its simplicity, consisting of just a few stones, evokes the grandeur of Solomon's and Herod's temples, stirring emotional responses among Christians and Muslims alike. Meanwhile, Muslims are deeply captivated by the Al-Aqsa Mosque and the Dome of the Rock, revered as the location where the Prophet Muhammad (pbuh) arrived during his Night Journey and ascended to the seventh heaven to receive the prayer.

In the next chapter we will deal with the reflection of the image of Jerusalem and the Holy Land in Western art and the reaction of tourists to the discrepancy between fantasy and the real Holy Land.

I trust you have found this chapter enjoyable. Please don't hesitate to share your feedback.