Page - 17

"Last supper" - Coenaculum

Mount Zion, Jerusalem

Monday, ‎December ‎23, ‎2013

Third Day of my Holy Land Trip, Mount Zion, Jerusalem

My Holy Land Trip

"Last supper" - Coenaculum,(The Cenacle)
Mount Zion, Jerusalem

Mark 14:13-15

13 And he sent two of his disciples, and said to them, “Go into the city, and a man carrying a jar of water will meet you; follow him,[a] 14 and wherever he enters, say to the householder, ‘The Teacher says, Where is my guest room, where I am to eat the Passover with my disciples?’ 15 And he will show you a large upper room furnished and ready; there prepare for us.”

A view of Last Supper hall from ground floor, is located on the second floor:

Location of Last Supper

The Cenacle on Mount Zion claimed to be the location of the Last Supper and Pentecost. According to later tradition, the Last Supper took place in what is called today The Room of the Last Supper on Mount Zion, just outside of the walls of the Old City of Jerusalem, and is traditionally known as The Upper Room. This is based on the account in the Synoptic Gospels that states that Jesus had instructed a pair of unnamed disciples to go to "the city" to meet "a man carrying a jar of water", who would lead them to a house, where they would find "a large upper room furnished and ready", Mark 14:13-15. In this upper room they "prepare the Passover".

No more specific indication of the location is given in the New Testament, and the "city" referred to may be a suburb of Jerusalem, such as Bethany, rather than Jerusalem itself. The traditional location is in an area that, according to archaeology, had a large Essene community (Descriptions of an ancient Essene community offer an exciting solution for today’s isolation, spiritual hunger and stressful times), a point made by scholars who suspect a link between Jesus and the group.

Stairway to the Last Supper room: 

Date

The Gospels say that Jesus died on a Friday and that his body was left in the tomb for the whole of the next day, which was a Shabbat (Saturday), Mark 15:42, 16:1-2. The Synoptic Gospels present the Last Supper as a Passover meal, Matthew 26:17, Mark 14:1-2, Luke 22:1-15. This would mean that the Passover feast (15 Nisan - the official Jewish calendar) began at sunset on what now would commonly be called Thursday evening and lasted until sunset on Friday (the Jewish calendar reckons a date as beginning at sunset, not at midnight). On the contrary, the Gospel of John presents the feast as beginning on the evening following the afternoon death of Jesus. This would mean that the Friday of the crucifixion was the day of preparation for the feast (14 Nisan), not the feast itself. Various attempts to reconcile these two accounts have been made, some of which are indicated in the article on the Last Supper by Francis Mershman in the 1912 Catholic Encyclopedia.

Chronology of Jesus and Crucifixion darkness and eclipse, Scholarly estimates for the date of the crucifixion generally fall in the range AD 30-36. Physicist Colin Humphreys rules out the year 36 on astronomical grounds. He presents other grounds for holding that the crucifixion of Jesus occurred in the afternoon of Friday, 3 April 33, and says that this was 14 Nisan in the official Jewish calendar that year.

Last Supper Hall:

Scriptural basis

The last meal that Jesus shared with his disciples is described in all four canonical Gospels (Matthew 26:17-30, Mark14:12-26, Luke 22:7-39 and John 13:1-17:26). This meal later became known as the Last Supper. The Last Supper was likely a retelling of the events of the last meal of Jesus among the early Christian community, and became a ritual which recounted that meal.

Paul's First Epistle to the Corinthians, which was likely written before the Gospels, includes a reference to the Last Supper but emphasizes the theological basis rather than giving a detailed description of the event or its background.

Last Supper Hall:

Situation, Background and setting

The overall narrative that is shared in all Gospel accounts that leads to the Last Supper is that after the Triumphal entry into Jerusalem early in the week, and encounters with various people and the Jewish elders, Jesus and his disciples share a meal towards the end of the week. After the meal, Jesus is betrayed, arrested, tried, and then crucified.

Key events in the meal are the preparation of the disciples for the departure of Jesus, the predictions about the impending betrayal of Jesus, and the foretelling of the upcoming denial of Jesus by Apostle Peter.

Inside the Last Supper Hall:

Prediction of Judas' betrayal

In Matthew 26:24-25, Mark 14:18-21, Luke 22:21-23 and John 13:21-30 during the meal, Jesus predicted that one of his Apostles would betray him. Jesus is described as reiterating, despite each Apostle's assertion that he would not betray Jesus, that the betrayer would be one of those who were present, and saying that there would be “woe to the man who betrays the Son of man! It would be better for him if he had not been born”, Mark 14:20-21, In Matthew 26:23-25 and John 13:26-27, Judas is specifically identified as the traitor. In the Gospel of John, when asked about the traitor, Jesus states: “It is the one to whom I will give this piece of bread when I have dipped it in the dish.” Then, dipping the piece of bread, he gave it to Judas, the son of Simon Iscariot. As soon as Judas took the bread, Satan entered into him."

Inside the Last Supper Hall:

Institution of the Eucharist

The Eucharist, which "is recorded as celebrated by the early Christian community at Jerusalem and by St. Paul on his visit to Troas", is held to have been instituted by Christ, Acts 20:7. The institution of the Lord's Supper is recorded in the three Synoptic Gospels and in Paul's first epistle to the Corinthians. The words of institution differ slightly in each account, reflecting a Marcan tradition (upon which Matthew is based) and a Pauline tradition (upon which Luke is based) in addition, Luke 22:19b-20 is a disputed text which does not appear in some of the early manuscripts of Luke. Some scholars, therefore, believe that it is an interpolation, while others have argued that it is original.

Jesus' actions in sharing the bread and wine have been linked with Isaiah 53:12 which refer to a blood sacrifice that, as recounted in Exodus 24:8, Moses offered in order to seal a covenant with God. Scholars often interpret the description of Jesus' action as asking his disciples to consider themselves part of a sacrifice, where Jesus is the one due to physically undergo it.

Inside the Last Supper Hall:

Theology of the Last Supper

Last Supper, Christ taught by example, showing the value of humility (as reflected in John's foot washing narrative) and self-sacrifice, rather than by exhibiting external, miraculous powers. As we know, he was the son of the Almighty God. But he washed the foot of disciples. He was teaching the world by action. For Aquinas, the Last Supper and the Cross form the summit of the teaching that wisdom flows from inherent grace, rather than external power. St. Thomas Aquinas viewed The Father, Son (Christ), and the Holy Spirit as teachers and masters who provide lessons, at times by example.

St. Aquinas stated that based on John 15:15 (in the Farewell discourse) in which Jesus said: "No longer do I call you servants; ...but I have called you friends". Those who are followers of Christ and partake in the Sacrament of the Eucharist become his friends, as those gathered at the table of the Last Supper. At the Last Supper Christ made the promise to be present in the Sacrament of the Eucharist, and to be with those who partake in it, as he was with his disciples at the Last Supper.

"I am the bread of life. He who comes to me will never go hungry”, Jesus said during the Lord's Supper. And Jesus taught the world a new lesson too, stating that just as Jesus gave “thanks to the Father” before breaking the bread, those who go to the "Lord's Table" to receive the sacrament of the Eucharist must give thanks for the "boundless love of God" and celebrate the sacrament with both joy and thanksgiving.

Inside the Last Supper Hall:

Inside the Last Supper Hall:

Page - 16

King David' tomb and Last Supper

Mount Zion, Jerusalem

Monday, ‎December ‎23, ‎2013

Third Day of my Holy Land Trip, Mount Zion, Jerusalem

My Holy Land Trip

King David' tomb and Last Supper

Mount Zion, Jerusalem

The site, located on Mount Zion, is the traditional site of the tomb of King David, and one of the most holiest places for Jews, Christians and Muslims. It is one of the few sites in the world that is shared by the 3 religions.

1 Kings 2: 9: "So David slept with his fathers, and was buried in the city of David".

A view of Dormition Abbey, near to the Last supper room and Tomb of King David’ tomb, on Mount Zion:

Out side the  Dormition Abbey, near to the Last supper room and Tomb of King David:

A sculpture of King David playing the Harp is located near the entrance to the site. Check the "King David's harp" bridge for the Biblical reference on David and the harp, see the Picture below:

One of the holiest sites for Jews is the building on Mount Zion known as the Tomb of King David—the celebrated Old Testament warrior king of Israel who is traditionally credited with composing many of the Psalms.

The Old Testament clearly indicates that David was buried somewhere else. However, the site—directly underneath the Cenacle, where Christians commemorate the Last Supper—remains a place of pilgrimage for Jews, Muslims and Christians.

David’s death at the end of his 40-year reign is recorded in 1 Kings 2:10: “Then David slept with his ancestors and was buried in the city of David.”

Near to the Last supper room and Tomb of King David, on Mount Zion

Main entrance to the Tomb of King David:

A sculpture of King David playing the Harp is located near the entrance to the site. Check the "King David's harp" bridge for the Biblical reference on David and the harp, see the Picture below:

1 Samuel 16: 23: "David took an harp, and played with his hand"

Sarcophagus is empty:

Entry to the Tomb of David is through a courtyard which is part of a former Franciscan monastery that was closed in 1551.

The complex has three simple rooms, all without furniture except for wooden benches.

The entrance hall is used as a synagogue. There is a Christian tradition that this is where Christ washed his disciples’ feet during the Last Supper.

The massive cenotaph stands in front of a niche blackened by pilgrims’ candles. Over it is draped a velvet cloth with embroidered stars of David and inscriptions from the Jewish Scriptures. On it are scrolls of the Torah (the first five books of the Hebrew Bible) in ornate cases.

The cenotaph is an empty sarcophagus. In 1859 an Italian engineer, Ermete Pierotti, investigated the tomb and reported that underneath was a small, shallow and empty cave.

Tomb of King David, Mount Zion:

Tomb of King David, Mount Zion:

The thousand-year-old building that houses the Tomb of King David on Mount Zion in Jerusalem is almost always thronging; some have come to pray and pay homage to Israel’s famous king and ancestor of the Messiah, while others pour over sacred texts all day long in the anteroom next to the tomb.

Library room, next to Tomb of King David:

Jews have streamed here for centuries to recite the Psalms written by David, whose life teaches many lessons about human nature.

The tomb is covered with a velvet cloth embroidered with the words David Melech Israel Hai Vekayam, the first song many Jewish children learn, which evokes the sense that David’s spirit is still with us.

Library room, next to Tomb of King David:

Prayers at King David’s tomb also turn to Jerusalem, which David made the united capital of the tribes of Israel. The anniversary of David’s death coincides with the eve of Shavuot, when it is customary to pray and study all night at the tomb.

King David's Harp

King David's Harp

A new strings bridge was constructed on the western entrance to the city, as part of the light rail mass transit system in Jerusalem.  The bridge resembles a harp, fitting the image of the "city of David".

A new strings bridge was constructed on the western entrance to the city, as part of the light rail mass transit system in Jerusalem.  The form of the bridge resembles a harp, fitting the image of the "city of David". This new Jerusalem landmark dominates the skyline of the city.

King David was a talented harp musician and is often illustrated playing the harp. The Bible tells us that he played for King Saul to calm him from his bad moods (1 Samuel 16: 23: "David took an harp, and played with his hand")

This event happened after David was anointed by prophet Samuel to be the next King. King Saul became tormented and bitter and his advisors suggested to bring a musician to calm his spirits. The spin in the story is that, ironically, they summoned David to play the harp, since he was known as a great musician.

"Then Samuel took the horn of oil, and anointed him in the midst of his brethren: and the Spirit of the LORD came upon David from that day forward. So Samuel rose up, and went to Ramah.

But the Spirit of the LORD departed from Saul, and an evil spirit from the LORD troubled him. And Saul's servants said unto him, Behold now, an evil spirit from God troubleth thee. Let our lord now command thy servants, which are before thee, to seek out a man, who is a cunning player on an harp: and it shall come to pass, when the evil spirit from God is upon thee, that he shall play with his hand, and thou shalt be well.

And Saul said unto his servants, Provide me now a man that can play well, and bring him to me. Then answered one of the servants, and said, Behold, I have seen a son of Jesse the Bethlehemite, that is cunning in playing, and a mighty valiant man, and a man of war, and prudent in matters, and a comely person, and the LORD is with him. Wherefore Saul sent messengers unto Jesse, and said, Send me David thy son, which is with the sheep. And Jesse took an ass laden with bread, and a bottle of wine, and a kid, and sent them by David his son unto Saul.

And David came to Saul, and stood before him: and he loved him greatly; and he became his armourbearer. And Saul sent to Jesse, saying, Let David, I pray thee, stand before me; for he hath found favor in my sight. And it came to pass, when the evil spirit from God was upon Saul, that David took an harp, and played with his hand: so Saul was refreshed, and was well, and the evil spirit departed from him".

Page - 15

Dormition Abbey

Mount Zion, Jerusalem

Monday, ‎December ‎23, ‎2013

Third Day of my Holy Land Trip, Jerusalem

My Holy Land Trip

Dormition Abbey

Mount Zion, Jerusalem

Dormition Abbey

From Mary’s Tomb, Mount Olive, I walked to Dormition Abbey, is believed to be the spot where Mary fell into eternal sleep. Just to the left in this picture is the location to where Jesus held The Last Supper. Dormition Abbey is a grand German Benedictine Abbey located on top of Mount Zion, commemorating the memory of Virgin Mary, in the traditional site of her death.

On the way to Dormition Abbey in Mount Zion, there are many beautiful places to see. 

In the view, The Church of All Nations, left side of the church is next to Garden of Gethsemane, Mount of Olives, on the way to Dormition Abbey, Mount Zion 

Jerusalem Wall

In the view, Russian Orthodox Church of Mary Magdalene,
Mount of Olives, on the way to Dormition Abbey, Mount Zion

A view of the Jewish cemetery, on the way to Dormition Abbey, Mount Zion

Another view of the Jewish cemetery

A street dancer playing near the Jerusalem Wall:

Road to Mt Zion:

Dale of the Old City of Jerusalem, and Jewish cemetery:

Dale of the Old City of Jerusalem:

The Dormition Abbey Church is located on Mount Zion, outside of the old city walls and 100M south-west to Zion gate. It is easily accessed from the parking lot near the Zion gate.

A view of the Dormition church, as seen from the "lower city": 

The grand Abbey was designed by Heinrich Renard, and constructed in the years 1901-1910. It included a large church, a bell tower and a number of buildings. It was named "Dormitio Beatae Mariae Virginis" or "Holy sleep of Virgin Mary", and in short the "Dormition".

The Dormition Abbey complex was built in the beginning of the 20th C over the ruins of a Byzantine church. It is also called Hagia-Maria-Sion Abbey, named after the Byzantine church.

The  way to Dormition Abbey on Mount Zion is believed to be the spot where Mary fell into eternal sleep:

The sign board showing the way to Dormition Abbey on Mount Zion is believed to be the spot where Mary fell into eternal sleep, Below:

The hill of Mount Zion, the highest point in ancient Jerusalem, is dominated by the Church of the Dormition. The location is identified in Christian tradition as the place where the Virgin Mary died - or “fell asleep”, as the name suggests.

The fortress-like building, with a conical roof and four corner towers, stands south of the Old City’s Zion Gate. Nearby soars the bell tower of the Hagia Maria Sion Abbey is (formerly the Abbey of the Dormition), a Benedictine monastery.

The Dormition Abbey, is believed to be the spot where Mary fell into eternal sleep. Just to the left in this picture is the location to where Jesus held The Last Supper:

The Dormition Abbey Church:

The main entrance to the church, below:

Two cities, Jerusalem and Ephesus (in present-day Turkey), claim to be the place where the Virgin Mary died. The Ephesus claim rests in part on the Gospel account that Christ on his cross entrusted the care of Mary to St John (who later went to Ephesus).

But the earliest traditions all locate the end of Mary’s life in Jerusalem, where the Tomb of Mary is venerated at the foot of the Mount of Olives.

Accounts of Mary’s death in Jerusalem appear in early sources such as De Orbitu S. Dominae, Transitus Mariae and Liber Requiei Mariae. These books are described as apocryphal (meaning “hidden” or “secret”). Their authenticity is uncertain and they are not accepted as part of the Christian canon of Scripture.

But, according to biblical scholar Lino Cignelli, “All of them are traceable back to a single primitive document, a Judaeo-Christian prototype, clearly written within the mother church of Jerusalem some time during the second century, and, in all probability, composed for liturgical use right at the Tomb of Our Lady.

“From the earliest times, tradition has assigned the authorship of the prototype to one Lucius Carinus, said to have been a disciple and fellow labourer with St John the Evangelist.”

By the reckoning of Transitus Mariae, Mary would have been aged no more than 50 at the time of her death.

From the church are two spiral staircases that lead down to the crypt. The crypt is a round pillared room ("Rotunda"), which is located in a level under the church. In the center of the crypt, surrounded by six pillars, is a sculpture of Mary's deathbed, made of ivory and cherrywood.  Visitors light up candles before the sculpture.

There are 6 chapels around the wall, which are decorated by mosaics. The chapel below, the first on the right side of the hall, is of St. Benedict - the founder of the order of the German Benedictines who were entrusted with the Dormition:

There is a long narrow hall leading with beautiful pillars to the most impressive chapel, located at the end, below:

The photo below shows: A mosaic picture of Mary and child Jesus in the center of the semicircular apse above the altar, inside the basilica.

In the Picture below, Jesus holds an open book with the inscription from John 8, 12 ("I am the light of the world"), words that Jesus said when he visited Mount of Olives. Underneath are pictures of eight Prophets, and a Latin verse from Isaiah 7, 14 with the prophecy of the coming of the Messiah: "...Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel".  The Greek initials on both sides of Mary and Jesus mean "Mary, mother of God".