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6. The Fourth Century Church |
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Like
the first church at Bethany, that at Gethsemane dates back to the second half
of the fourth century. On the one hand, Eusebius and the Bordeaux Pilgrim have
nothing about it. On the other hand, St. Jerome and Etheria have much detail.
This allows historians to determine the date of its construction fairly
closely, namely, between 333 and 390. Further, taking note of the silence of
St. Cyril, future bishop of Jerusalem, in his Catecheses, delivered
about 347, and of the fact that the reigns of Constantine's first successors
were very disturbed, scholars fix the date of the building within the time of
Theodosius I (379-395). Now, it is precisely this emperor whom the Annals
of Patriarch Eutychius of Alexandria (10th century) credits with the
construction of the Gethsemane church which "contained the tomb of Saint Mary,
and which the Persians destroyed." Some authorities would see in this reference
to the Tomb of the Virgin a chance remark resulting from a confusing of the
church of the Agony with the nearby church of the Assumption. In Chapter V we
shall return to this interpretation which would seem a little forced.
Meanwhile, there is nothing against the idea that the first church of the Agony
was built under Theodosius.
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The rock of the Agony in the Basilica at Gethsemane
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The excavations have shown that the building was destroyed by fire, probably in
614 when the Persians captured Jerusalem. However, the silence of pilgrims of
the 6th century is surprising. In his Life of St. Sabas, Cyril of
Scythopolis makes casual mention of "Holy Gethsemane" where the goldsmith
Romulus was archdeacon in 532. The history of the church remains obscure down
to the time of the Crusades. While pilgrims and various documents still speak
of the Garden and the site of the Prayer, St. Willibald alone, in 724-726,
makes mention of a church. If the place really continued ¿o serve as a
stage in the great liturgical processions, neither history nor archaeology
provide data of any worth which affirm or deny the eventual rebuilding of the
church. We must wait until the 12th century and the beginnings of the Frankish
kingdom for reliable, harmonious testimony as to the existence of an "oratory."
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Plan of the churches: in red the IV century church
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THE BUILDING
Like
so many churches in Palestine in Byzantine times, the Gethsemane building was
in the form of a basilica with three aisles. What is distinctive about its
architecture is that it provides those interested in the history of art with
the oldest example known to us of a Palestine church with three apses, of which
the central semi-circular one projects beyond the others. Usually, churches
with three apses end with the middle one built into a rectangular mass of rock,
flanked by two sacristies to the sides. The church at Bethany is the oldest
known example of this latter type of building.
The dimensions of the Gethsemane church were: 251 metres long outside, by 16.35
metres wide. The aisles were probably roofed with timber and were separated one
from the other by seven columns and two half columns. The central nave was
slightly larger than the two side aisles taken together. The walls were 60 cm.
thick, rather less than what was usual in buildings of the Byzantine period.
The fall of the land on which the church was to be erected obliged the
engineers to hew out the rocky mass on the east side and to build
understructures beneath the entrance-porch (atrium). Remarkably enough, they
enclosed a cistern. The walls of the apses were separated from the rock face by
a small drain which ran along the side walls in the form of a channel, down to
the cistern in the atrium.
The columns rested on slabs of limestone, the majority of which were found
still in position. Judging by the fragments which have come to light, the
shafts of the columns were 51 cm. in diameter. They rested on an attic base,
that is to say, one formed of a concave moulding between two circular
mouldings. They were crowned by a capital in classic Corinthian style, similar
to those of Bethlehem and the first church at Bethany. The acanthus leaves
stood out prominently and above the spiral scrolls (volutes) some kind of
design was carved, probably a cross.
In the central aisle, the excavators brought to light an isolated block of rock
which projected 35 cm. above the floor. The upper portion and the sides had
been shaped, especially on the east side which was semi-circular in form.
Scholars have seen in the preservation of this rock an attempt to give pride of
place to the very spot where the Agony took place. In any case, this rock gave
evidence that the presbyterium or sanctuary proper was in the shape of a
platform which took up not only the apse but an area in the central nave also.
The same thing was found in the First Church at Bethany.
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Remains of the Byzantine mosaic floor
enclosed within the modern mosaic floor
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The floor of the Gethsemane church was paved with fine mosaics. Fragments of
these have been found in the side aisles and between the columns. Those in the
north nave contained traces of quicklime -- proof that they had been subjected
to fierce, prolonged fire.
The panels of the mosaics showed squares in geometrical design, as also
wreathes overlaid with stylized bouquets, all enclosing a central bouquet
decorated with a cross. The borders were in the form of tresses and stylized
flowers. These designs in blue, red, yellow and black were placed on a
foundation of white cubes. The floor of the central aisle seems to have been
richer still. The few fragments recovered show that it had a floral decoration,
but it has not been possible to reconstruct it.
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Venerated rock of the Agony
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THE DECORATION OF THE WALLS
The
excavations have also brought to light very fine cubes of enamel-ware and glass
which must have formed part of the decoration of the walls.
Much discussion goes on concerning a block of stone coated with wash and still
showing the head of an angel and part of a halo in the form of a cross
ornamented with gems. Fr. Bagatti is of the opinion that, rather than having to
do with the Agony,the representation is that of Christ in glory and that all
must have been part of the key-stone of the apse. Actually, the picture of
Christ in his majesty would refer to Jesus' coming at the last judgment, seated
on a throne and surrounded by Gospel symbols. In this case, there is question
of the angel of St. Matthew. As a matter of fact, the stone was found close by
the apse of the church. The painting could well date back to the end of the 5th
or the beginning of the 6th century, though Fr. Bagatti would not exclude the
possibility that it belongs to the Crusader period. It is now kept in the´
museum of the Flagellation, Jerusalem.
THE ATRIUM
The
existence of an atrium is proven by the nature of the foundations which carry
the external walls of the church further out, as likewise the two rows of
columns. -However, the remains of this feature are too meagre to permit a
reconstruction either of the porch or of the nature of the church entrance as a
whole.
The foundations and decorative mosaics belonging to some kind of annexes built
onto the sides of the atrium have been found. Such structures may also have
adjoined the north side of the church.
THE TOMBS
In
the Diary of Etheria, the church of Gethsemane is described as already
being an important stop for liturgical processions in the 5th century. Having
spent a great part of the night of Holy Thursday and Good Friday on the Mount
of Olives, the faithful came back down the mountain towards the city, singing
hymns. "They approach the place where the Saviour prayed, as it is written in
the Gospel, 'He went forward a stone's throw and prayed, etc.' On this spot
there is an elegant church. The bishop and all the people enter. They recite a
prayer appropriate to the place, sing a suitable hymn and read the Gospel where
the Saviour said to his disciples, 'Watch so as not to enter into temptation.'
They read the entire portion and say another prayer."
The place of the Agony and of The Prayer continued to serve as a halting place
for the great processions made by the Jerusalem church. The Armenian Lectionary
which goes back to 464-468, and a Jerusalem Processional (of which a Georgian
manuscript is extant) mention the stop at Gethsemane. During this, a passage
from Matthew (26 :36-56) was read. Even after the church of the Agony was
destroyed, the procession came down from the Mount of Olives and made a halt at
the "Holy Prostration" to listen to antiphons and the reading of a Gospel
passage. However, the texts no longer make specific reference to the place
itself, as formerly. The antiphons are full of allusions to the betrayal by
Judas and the Gospel text makes mention of Jesus' confrontation with the
Sanhedrin, and also Peter's denial (Mt 26:57-75).
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© franciscan cyberspot - text written by Albert Storme
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Gethsemane Main