Christian Quarter

History

4th century

During the 4th century, Emperor Constantine's mother, Helena, journeyed to the Holy Land, aiming to engage in acts of charity and establish churches, particularly in locations associated with significant events in the life of Jesus Christ. During this period, a prominent narrative emerged about Helena's discovery of the cross. This legend, widely recognized in Late Antiquity, is detailed in Jacopo de Varazze's 13th-century Legenda Aurea, which not only recounts the myth surrounding the cross but also commends Helena as an exemplary Christian within the Catholic Church.

According to the legend, while en route to Jerusalem, Helena encountered three crosses, one of which was believed to be the cross of Christ, accompanied by the purported nails. The narrative describes three ailing individuals approaching the crosses, with the third person experiencing a miraculous healing upon touching the cross of Christ. The designated site of this discovery is said to be where the Basilica of the Holy Sepulchre was subsequently erected. Helena is also credited with the establishment of the Church of the Nativity. The cross of Christ and other relics linked to this discovery became subjects of subsequent controversies within the church.

While there, she identified a site in Jerusalem as Calvary, where Jesus was crucified, and the cave where Jesus was laid to rest. As a bold statement for Christianity in this part of the city, she oversaw the construction of the Church of the Holy Sepulchre. Over the centuries, additional religious institutions and churches were erected nearby, forming a community of Christians.

19th century

In the 19th century, European countries sought to expand their influence in Jerusalem and began constructing several structures in the Christian Quarter. The Ottoman authorities attempted to halt European influence and established rules for buying land in the area, but personal interventions from the heads of those countries, including Wilhelm II of Germany and Franz Joseph of Austria, led to construction of some buildings for those countries' religious and secular authorities.

At the end of the 19th century, there was no further free land for development in the Christian Quarter. In the same period, the Suez Canal had opened and many Christians travelled to the Holy Land. This led to intensified competition between the European powers for influence in Jerusalem. France built hospitals, a monastery, and hostels for visitors outside the Old City adjacent to the Christian Quarter – an area which became known as the French area. The Russians located themselves in the nearby Russian Compound.

There was a natural desire for easy travel between the Christian Quarter and the new development, but at the time the Old City walls formed a barrier and travellers were forced to take an indirect path through either Jaffa Gate or Nablus Gate. In 1889, the Ottomans accepted the request of the European countries and breached a new gate in the Old City walls, in the area of the new development. The gate was called the New Gate.

Landmarks

Churches

• Church of the Holy Sepulchre
• Cathedral of Our Lady of the Annunciation (Melkite Greek Catholic church)
• Co-Cathedral of the Most Holy Name of Jesus (Latin Catholic)
• Church of the Redeemer (Lutheran)
• Church of St John the Baptist (Greek Orthodox)

Monasteries

• Deir es-Sultan (Coptic)
• Monastery of Saint Saviour (Franciscan)

Mosques

• Mosque of Omar (Mamluk)
• Al-Khanqah al-Salahiyya Mosque (Mamluk) at the site of the Crusader palace of the Latin Patriarch

Businesses

Many of the streets function as typical oriental bazaars or suqs, with the David Street and Christian Quarter Road most prominent among them.

• Suq Aftimos (19th century) covers much of the Muristan quarter
• Razzouk Tattoo

Relation to Armenian Quarter

Though formally separate from the main bulk of the Christian Quarter, which houses mostly Greek Orthodox and Roman Catholic sites, the Armenians consider their adjacent Armenian Quarter to be part of the Christian Quarter. The three Christian patriarchates of Jerusalem – the Greek Orthodox Patriarchate, the Latin Patriarchate of Jerusalem, and the Armenian Patriarchate of Jerusalem – as well as the government of Armenia, have all publicly expressed their opposition to any political division of the two quarters. The central reasons for the existence of a separate Armenian Quarter is the distinct language and culture of the Armenians, who, unlike the majority of Christians in Jerusalem, Israel and Palestine, are neither Arab nor Palestinian.