© Richard Randall

Caribbean

Sundries

This work is licensed under a Creative Commons Attribution 2.5 License.

photographs and engravings.

None of the communities control the main entrance. For centuries, two neutral neighbouring Muslim families appointed by Saladin, the Nuseibeh and Joudeh families, were the custodians of the key to the single door, which is unlocked at set times in cooperation with one of the communities on a rotating schedule. This narrow way of access to such a large structure has proven to be hazardous at times. For example, when a fire broke out in 1840, dozens of pilgrims were trampled to death. On June 20, 1999, the communities agreed to install a new exit door in the church. There was never any report of this door being completed.

Modern arrangement of the church

The entrance to the church is through a single door in the south transept. The key to the entrance is held by the Muslim Nuseibeh family who were entrusted with guardianship by Saladin in 1192 to keep the peace between the various Christian factions. After periods of tension between the Nuseibeh family and the Ottoman authorities in the 18th century, the Ottoman authorities appointed the Joudeh family to assist the Nuseibeh's in their task. Today, the Joudeh family still assists the Nuseibeh's by bringing the key of the church to a member of the Nuseibeh family who unlocks and locks the door on a daily basis.

Just inside the entrance is the Stone of Anointing, believed to be the spot where Jesus' body was prepared for burial. To the left, or west, is the Rotunda of the Anastasis beneath the larger of the church's two domes, in the center of which is the Educule of the Holy Sepulchre itself. Under the status quo the Eastern Orthodox, Roman Catholic, and Armenian Apostolic Churches all have rights to the interior of the tomb, and all three communities celebrate the Divine Liturgy or Mass there daily. It is also used for other ceremonies on special occasions, such as the Holy Saturday ceremony of the Holy Fire celebrated by the Greek Orthodox Patriarch of Jerusalem. To its rear, within a chapel constructed of iron latticework upon a stone base semicircular in plan, lies the altar used by the Coptic Orthodox. Beyond that to the rear of the Rotunda is a very rough hewn chapel believed to be the tomb of Joseph of Arimathea in which the Syriac Orthodox celebrate their Liturgy on Sundays. To the right of the sepulchre on the southeastern side of the Rotunda is the Chapel of the Apparition which is reserved for Roman Catholic use.

On the east side opposite the Rotunda is the Crusader structure housing the main altar of the Church, today the Greek Orthodox catholicon. The second, smaller dome sits directly over the center of the transept crossing of the choir where the compas, an omphalos once thought to be the center of the world, is situated. East of this is a large iconostasis demarcating the Greek Orthodox sanctuary before which is set the Patriarchal throne and a throne for visiting episcopal celebrants. On the south side of the altar via the ambulatory is a stairway climbing to the Chapel of Calvary, or Golgotha, believed to be the site of Jesus' crucifixion and the most lavishly decorated part of the church. The main altar there belongs to the Greek Orthodox, while the Roman Catholics have an altar to the side. Further to the east in the ambulatory are the stairs descending to the Chapel of St. Helena, belonging to the Armenians. From there, another set of stairs leads down to the Roman Catholic Chapel of the Invention of the Holy Cross, believed to be the place where the True Cross was found.

Authenticity

As noted above, both Eusebius and Socrates Scholasticus record that the tomb of Jesus was originally a site of veneration for the Christian community in Jerusalem and its location remembered by that community even when the site was covered by Hadrian's temple. Eusebius in particular notes that the uncovering of the tomb "afforded to all who came to witness the sight, a clear and visible proof of the wonders of which that spot had once been the scene" (Life of Constantine, Chapter XXVIII [5]).

Archaeologist Martin Biddle of Oxford University has theorized that this "clear and visible proof" might have been a graffito to the effect of "This is the Tomb of Christ", scratched in the rock by Christian pilgrims before the construction of the Roman temple. Similar ancient graffiti are still visible in the Catacombs of Rome, indicating the tombs of especially venerated saints, or even (to give a modern, secular example) scratched on tombstones in PËre Lachaise Cemetery to direct Doors fans to the grave of Jim Morrison.From the time of its original construction in 335, and through its numerous renovations, the Church of the Holy Sepulchre has been venerated as the authentic site of Jesus's crucifixion and burial.

In the nineteenth century, a number of scholars disputed the identification of the Church with the actual site of Jesus's crucifixion and burial. They reasoned that the Church was inside the city walls, while early accounts (e.g., Hebrews 13:12) described these events as outside the walls. On the morning after his arrival in Jerusalem, General Gordon selected a rock-cut tomb in a cultivated area outside the walls as a more likely site for the burial of Jesus. This site is usually referred to as the Garden Tomb to distinguish it from the Holy Sepulchre, and it is still a popular pilgrimage site for those (usually Protestants) who doubt the authenticity of the Anastasis and/or do not have permission to hold services in the Church itself.

However, it has since been determined that the site was indeed outside the city walls at the time of the crucifixion. The Jerusalem city walls were expanded by Herod Agrippa in 41–44, and only then enclosed the site of the Holy Sepulchre, at which time the surrounding garden mentioned in the Bible would have been built up as well. To quote the Israeli scholar Dan Bahat, former City Archaeologist of Jerusalem:

"We may not be absolutely certain that the site of the Holy Sepulchre Church is the site of Jesus' burial, but we have no other site that can lay a claim nearly as weighty, and we really have no reason to reject the authenticity of the site." (Bahat, 1986)

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