Jim Forest is an American Orthodox writer, friend and biographer of Thomas Merton, who worked with Dorothy Day in his youth. He is a pacifist and member of the Orthodox Peace Fellowship. He has his own blog, the link for which is given above, and writes for "In Communion" (click title) which belongs to the Orthodox Peace Fellowship.
As is often the case with much-visited thin places, pilgrims often find themselves unready once they arrive, no matter how much preparation they have been made. Standing at the door of the Church of the Resurrection in Jerusalem (or the Church of the Holy Sepulcher as it’s better known to Christians in the West), many pilgrims are in a state of exhaustion and irritation rather than astonishment and exaltation. They have endured the wear and tear of simply arriving only to meet the obstacle of slow-moving lines once inside the church. Many pilgrims find themselves struggling to lay aside all their frayed nerves as they attempt to focus their thoughts on what happened there two millennia ago. After all this hard work, the pilgrim may not be in a receptive state.
Nothing inside the Church of the Resurrection looks anything like it did twenty centuries ago. For most pilgrims stepping into that dimly lit, time-worn church, the first stop is the chapel on Golgotha, where Jesus gave up his life on the cross. The Golgotha chapel, reached by ascending a narrow stone staircase just inside the main entrance, is dominated by a life-sized icon of Christ on the cross in front of which is a marble altar standing on four thin pillars. Dozens of candles burn constantly while numerous ornate silver lamps, large and small, hang from the ceiling. Glass panels on either side of the altar reveal the rough stone surface on which the cross was erected outside the city walls that stood nearby in the days of Roman occupation. (Following the city’s destruction in 70 AD by the Roman army, Jerusalem was rebuilt within new walls, at which time the western wall was moved further west, enclosing Golgotha.)
Cluttered as it is with pre-Reformation religious imagery, this chapel can be a disconcerting place for Protestant visitors. They may also be disconcerted to witness the physical veneration exhibited by pilgrims belonging to the older churches. Yet once inside the chapel, the most undemonstrative visitor tends to be moved by the climate of quiet, heartfelt devotion shown by pilgrims from the more ancient churches. Even a tourist with a head full of religious doubts may feel obliged to speak in a whisper. Visitors who regard the resurrection as nothing more than a pious legend may be moved by the realization that here, on this very spot, a man who had harmed no one — a man of mercy and healing — was stripped, nailed to a cross, and left to die while soldiers threw dice to determine who would take possession of his blood-stained robe.
Nearly all visitors kneel in front of the altar, then reach through an opening in the marble floor to touch the rock of Golgotha. Another significant resonance for this place is the tradition that Adam and Eve were buried at Golgotha, the very place where Christ was later crucified. In any icon of the Byzantine tradition, Adam’s skull appears in a tiny black cave just under the foot of the cross.
Leaving the Golgotha chapel, most pilgrims stop at the place where, according to Christian memory, Christ’s body was laid out before burial. The stone tablet set into the floor, placed there many centuries ago and now as smooth as silk, has received not only millions of kisses but also a river of tears and a nearly constant flow of perfume, the latter poured mainly by women pilgrims. Each day brings many hundreds of mourners who pause at this small area just inside the church’s main entrance. The pilgrims among them know the significance of this rectangle of stone on which no one steps, while tourists are mainly puzzled and perhaps embarrassed by the intense emotion they see displayed by the people kneeling there.
The next stop for pilgrim and tourist alike is the tomb in which Christ rose from the dead. It’s about thirty meters west of the Golgotha chapel and directly beneath the church’s main dome. When Jesus was crucified, this was the Garden of Golgotha, full of olive trees and flowering plants. Many people were buried here. What was once a small and ordinary burial place — a simple niche chiseled out of a stone embankment, one among many — has become an elaborately carved, chapel-like structure. The surrounding embankment and the adjacent tombs have been completely cut away since the fourth century. To accommodate pilgrims, Christ’s tomb has been made larger than it was. The structure encasing the tomb — called the Aedicula — now has within it both an outer and inner room, the latter with the narrow shelf, now covered with a thin sheet of marble, on which Christ’s body was laid. Worn nerves and aching feet notwithstanding, pilgrims always find it a blessing to enter this constricted enclosure. At the very least, the Gospel accounts of the mystery of Christ’ triumph over death become more real. It probably crosses even the atheist visitor’s mind that what occurred here may not be merely an ancient fable. Something happened in this small space that every subsequent generation has had to consider — a mysterious event that has shifted culture and history and even altered the way we look at each other.
The place of the resurrection continuously attracts people from near and far, touches both intellect and heart, providing a summons to live the rest of one’s life the freedom that comes from no longer dreading death. The Church of the Resurrection is more than an enclosure for two sacred places. The pilgrim who has time will discover many unexpected surprises by wandering alone through this maze-like church. One of my most memorable experiences inside this ancient church occurred during Easter in 1985. How fortunate I was! It’s all but impossible to get inside the Church of the Resurrection on Pascha. One must have an invitation. Providentially, George Hintlian, a leader of Jerusalem’s Armenian Christian community and curator of the Armenian Museum, had given me one. It was a precious gift. Each of the several Christian communities in Jerusalem is allotted only so many. Once the guests are inside the church, the doors are locked and bolted. The area immediately around the tomb is densely crowded. At a certain moment the Patriarch of Jerusalem, having entered the tomb and been locked inside, lights the “holy fire.” Flame bursts out of the tomb’s small windows. The sealed doors are opened, and the Patriarch comes out bearing two candles which are then used to light the candles everyone holds. Few people hold only one; more often each holds ten or twelve. Each candle will later become a gift to a friend or relative who couldn’t be present. Meanwhile, guests utter cries of joy not unlike those one might hear in a crowded sports stadium at the moment a winning point is scored in a crucial game. As at a sports match, some exultant young men ride on the shoulders of friends. It’s an amazing sight. The space around the tomb quickly becomes hot from the proximity of so many people. So many living flames — so many people packed so tightly! Those who suffer from claustrophobia may find it slightly terrifying.
During the hours when we were locked inside the church, I twice retreated from the crowd to empty areas away from the tomb. First I went back to Golgotha. How strange it is to be at a place normally crowded with pilgrims and to be the only one there. It is a rare blessing to be entirely alone at the exact spot where Christ gave himself for the life of the world.
On my second walk away from the tumult surrounding the tomb, I went as far as the east end of the Church. Walking down the stairway to St. Helena’s Chapel and from there to another deeper level, I entered the Chapel of the Discovery of the Cross. While all visitors to the church visit the place of the crucifixion and the tomb in which Christ’s body was laid, far fewer visit this remote corner. Many visitors don’t have time. People often travel long and far to reach Jerusalem and then face a tight schedule once they arrive. As a result, they see relatively little of this huge, somewhat chaotic, ancient building with its many passageways, staircases, chapels and places of veneration. In fact, many Protestant tour groups, suspicious of relics and uncomfortable with devotion to saints, intentionally avoid this subterranean chapel. “The true cross? Found here?” one may hear a visitor say. “Hogwash! All these so-called relics! It was a hoax — just some old wood in the ground passed off as the real thing by swindlers.”
The pilgrim descends via a stone staircase. Step by step the air gets cooler and damper. One goes slowly, perhaps pausing to notice the carefully carved graffiti on the walls left by the pilgrims of earlier eras. Finally the pilgrim reaches an exceptionally quiet, womb-like area beneath the huge church. There is something remarkable about the special quietness of this deep, damp chapel. Even when there is a steady stream of people coming and going, it seems to absorb and muffle every sound. The unhurried visitor can feel a numinous quality here that may be harder to experience in places where people are waiting in slow-moving lines. In a subterranean enclosure entirely abandoned at Easter, I found myself more aware of the risen Christ than when I stood outside his tomb. An ancient garbage pit has become the thinnest of thin places. I was also aware of being in the footsteps of St. Helena, whose pilgrim journey in the year 326 inspired the discovery of the cross. Twenty years later, St. Cyril, Bishop of Jerusalem, declared, “[The Cross] has been distributed fragment by fragment from this spot and already has nearly filled all the world.”
[extract from The Road to Emmaus: Pilgrimage as a Way of Life by Jim Forest, published by Orbis Books] * * *The Holy Fire in the Church of the Resurrection: Orthodox Easter 2012