Christian Sacred Sites of the Mount of Olives in Jerusalem

Nestled deep within the grounds of the Monastery of the Ascension, the Refectory stands as one of the most significant structures in the complex. Positioned on the edge of the Judean Desert, this building is a tranquil sanctuary, a peaceful escape where visitors can often find the nuns, especially when the churches are closed. They serve as caretakers and guides, offering assistance and unlocking access to the monastery’s other sacred sites. Open daily except Sundays, the monastery welcomes pilgrims and visitors, with up-to-date visiting hours available on its official website.

The Mount of Olives, with its three peaks, holds an especially revered place in the Christian faith. The central summit, in particular, is steeped in tradition, tied to key moments in Jesus Christ's earthly life and ascension. This ridge, mentioned numerous times in the Bible, is not just a geographical location, but a place of profound historical significance that bridges the sacred narratives of the Old and New Testaments.

In the Old Testament, the Mount of Olives emerges as the scene of King David’s flight from Jerusalem and his prayer upon its summit (2 Samuel 15:23-30). It is also the prophesied setting for the end of days (Zechariah 14; Ezekiel 11). In the New Testament, the mount takes on an even more central role. All four evangelists recount pivotal moments linked to this sacred place, weaving a narrative that connects the Past, Present, and future of Christianity. It was here, too, that He predicted Peter’s denial after the Last Supper (Matthew 26; Mark 14), promised a reunion with His followers in Galilee after His Resurrection, and, finally, ascended to heaven, as described in the Acts of the Apostles (Acts 1:12).

The Mount of Olives holds a unique place in the sacred geography of the Bible, bridging the spiritual worlds of prophecy, faith, and fulfilment. Its holy sites resonate deeply with the history of Christianity, standing as enduring testaments to its profound legacy.

Located just east of Jerusalem, Bethany is a small village that holds a unique place in Christian tradition. In the quiet embrace of its humble streets, a momentous event unfolded. Jesus, with a commanding call, raised Lazarus from the dead. This extraordinary act was more than a display of divine power; it was a declaration of triumph over death itself, a moment that revealed His true nature and divine mission.

The raising of Lazarus is not just a miracle but a profound symbol, a precursor to Christ’s journey toward His Ascension. This spiritual connection is not just a coincidence but a deliberate design: the site of the Ascension stands atop the Mount of Olives, soaring above Bethany. It seems to reach heavenward, linking the earthly act of resurrection to the divine reality of eternal life. Together, these moments weave a tapestry of faith, where Bethany becomes a cornerstone in the story of Christ’s victory over death and His promise of life everlasting.

On the southern wall of the chapel that leads into the monastery’s main church rests a stone shrouded in legend and reverence. According to tradition, this is the very stone where the Virgin Mary stood, her divine presence witnessed as she observed Jesus Christ's ascension into heaven.

This sacred relic, visible outside and within the chapel, carries deep spiritual significance. The chapel itself, serving as a symbolic threshold, invites pilgrims to pause and reflect before stepping into the grandeur of the main church. It stands as a place of quiet preparation, where the faithful can connect with the profound events it commemorates, serving as a bridge that connects Mary's earthly presence with her Son's divine Ascension.

In 1870, Archimandrite Antonin (Kapustin), head of the Russian Ecclesiastical Mission, purchased plots of land on the Mount of Olives, laying the foundation for a church dedicated to the Ascension. This act was a significant milestone in the sacred history of the Mount, which stretches back centuries. The first structure tied to the Ascension was commissioned by Empress Helena in 330—a basilica named 'Eleona,' built above a cave where Christ is said to have taught His disciples. Today, this site houses the Carmelite Monastery, a testament to the Mount's enduring significance.

In 385, the pilgrim Egeria described a circular chapel marking the site of the Ascension. This later became a mosque, preserving a stone bearing Christ’s footprint. By the late 4th century, the Mount had blossomed into a monastic centre, playing a crucial role in the spread of Christianity. Pioneers like Melania the Elder and Melania the Younger established monasteries and hospices, while Saint Pelagia the Recluse found her spiritual home here until she died in 457.

The Mount also yielded remarkable relics. Twice, the head of John the Baptist was discovered here—first by the ascetic Innocent, then by monks en route to Constantinople. Monastic life on the Mount thrived by the 5th and 6th centuries, boasting 24 churches, as noted in The Lausiac History. However, in 614, Persian invaders devastated the region, killing over a thousand and destroying its sanctuaries, leaving a profound mark on the Mount's history.

Despite efforts to rebuild, tragedy persisted. Caliph Hakim razed the 'Eleona' basilica in the 11th century. The Crusaders later restored some churches, but following Saladin's conquest of Jerusalem in 1187, Christian life on the Mount dwindled. The sacred sites fell into decline, leaving behind a powerful memory of the Mount’s once-vital role in the spiritual and historical fabric of the Holy Land, a role that cannot be overstated.

Before entering the church, visitors are welcomed by the serene shade of majestic cypress trees on the monastery grounds. Simple tables and benches, crafted by the diligent hands of the nuns, offer a peaceful spot to rest, share a meal, or quench your thirst with cool water. Yet, beneath this tranquil setting lies a history of resilience shaped by trials and renewal.

The outbreak of World War I in 1914 brought immense challenges to the monastery. Cut off from Russia, pilgrimages ceased, leaving the community without essential support. Clergy and senior sisters were exiled to Egypt as Palestine, under Ottoman rule, sided against Russia. To prevent destruction, the Spanish consul played a crucial role by sealing the Church of the Ascension, preserving it from harm. Monastic life came to a halt, but Patriarch Damian of Jerusalem offered protection. It wasn’t until 1919 that exiled sisters and clergy returned from Alexandria. They found the monastery in ruins, lacking food, clothing, and even shoes. Survival meant labouring on road construction projects and enduring hardship to rebuild their spiritual home.

A turning point came in 1924 when Archbishop Anastasius (Gribanovsky) of the Russian Orthodox Church Abroad was tasked with overseeing the mission in Jerusalem. His leadership was instrumental in reviving monastic life. Over a decade, his guidance and dedication brought about a resurgence in the monastery. In the 1950s, Russian émigré pilgrims began to arrive, offering vital support. The monastery’s resurgence continued into the 1990s as ties with Russia were reestablished. New sisters from Russia joined the community, enriching its spiritual vitality.

Today, the monastery thrives as a haven for nuns from Russia, the Russian diaspora, Palestinian locals, and Romanians. This diverse community united in faith, is a testament to the enduring strength and faith that have defined the Ascension Monastery for over a century. Daily services in Church Slavonic echo through its halls, and pilgrims worldwide are again drawn to this sacred place, feeling a sense of inclusion and connection.

At the entrance of the church, the revered icon of Saint John of Shanghai stands, a symbol of the unity of the Russian Orthodox Church in the wake of the Bolshevik Revolution. His life was a testament to unwavering service, particularly to the Russian émigré community, which he served with dedication and compassion, scattered across the globe.

After escaping the turmoil of revolutionary Russia, Saint John sought refuge in Yugoslavia, where he embarked on his unwavering spiritual mission. His journey led him to become the spiritual leader of the Russian Orthodox community in Shanghai, a diaspora of nearly 50,000 people. Despite the challenges, his guidance and compassion fostered a sense of home in a foreign land.

In the latter part of his life, he continued his ministry in San Francisco, providing spiritual leadership and solace to the Russian Orthodox faithful. His icon now graces the church as a testament to his enduring legacy—a symbol of faith, resilience, and the unifying power of service that continues to inspire and guide us.

The dome of the Church of the Ascension, a place of spiritual significance, captivates with its extraordinary beauty. Its golden backdrop draws the eye to the central figure of Jesus, evoking a sense of elevation and separation, perfectly symbolising His ascent into heaven. This profound event is described in the Gospel:

"Why do you stand looking into heaven? This Jesus, who has been taken up from you into heaven, will come like you saw Him go into heaven. Then they returned to Jerusalem from the Mount Olivet, near Jerusalem, a Sabbath day’s journey away." (Acts 1:11–12).

Near the summit of the Mount of Olives, overlooking the ancient city of Jerusalem, lies the Church of the Ascension. Nearby, in the shadow of this sacred structure, lies the tomb of Archimandrite Antonin Kapustin, the visionary who, in the 19th century, acquired the land and established this sacred monastery. His legacy is forever entwined with the holy ground that continues to inspire pilgrims and preserve the memory of Christ’s Ascension.

During the construction of new buildings, which were part of a project initiated by Archimandrite Antonin Kapustin to revitalize the Mount of Olives, a remarkable discovery was made—a fragment of an ancient Byzantine mosaic. This mosaic floor belonged to a martyrium, a commemorative church built on the site where, according to tradition, the head of Saint John the Baptist was found for the second time.

After John’s beheading, his head was not buried with his body, and its location remained a mystery for centuries. It was a Byzantine nobleman named Innocent who moved by the sacredness of the spot, built the first church to mark this hallowed ground. Here, in this very place, two monks later rediscovered the relic. A depression in the mosaic floor is believed to indicate where the revered head was found, making this site a timeless testament to devotion and the preservation of sacred history.

The mosaic of the Byzantine martyrium on the Mount of Olives is a historical and artistic treasure. Adorned with detailed depictions of animals and birds, its elegance mirrors the Church of the Holy Sepulchre mosaics, showcasing a beautifully unified Byzantine artistic tradition that connects us to the past. Such imagery, symbolising the harmony of creation, was a hallmark of Christian sacred art, enriching the sanctity of holy sites with its timeless beauty.

King Herod the Great left behind a complex legacy through his many children. Still, two of his sons, Herod Philip and Herod Antipas, played pivotal roles in the region’s history after his death. Herod Philip governed the northern territories, while Herod Antipas ruled Galilee. Their lives became entwined in scandal and conflict, mainly due to Herodias, Philip’s wife and a granddaughter of Herod the Great through his son Aristobulus.

Herodias abandoned her marriage to Philip to wed his brother Antipas, a union condemned as incestuous by John the Baptist. John’s fearless denouncement of their actions earned the ire of Herodias, who demanded his punishment. Though Antipas imprisoned John, he hesitated to execute him, fearing public backlash.

The tipping point came during a banquet when Herodias’s daughter, Salome, performed a dance that captivated Antipas. In response to his promise of any reward, Salome, instructed by her mother, demanded the head of John the Baptist on a platter. Reluctantly, Antipas complied, ending the life of one of the greatest prophets. This grim episode etched an unforgettable mark in biblical history, a stark tale of power, vengeance, and righteousness.

The most striking feature of the Ascension Monastery is its towering 64-metre bell tower, famously known as the "Russian Candle." As the tallest church structure in Jerusalem, it offers breathtaking panoramic views of the city, the Dead Sea, and the lands beyond the Jordan. On a clear day, binoculars reveal even the Mediterranean Sea in the distance. The resounding chime of its 14 bells carries spiritual joy across the landscape, a testament to the achievements of the Russian Orthodox Mission in the Holy Land.

Central to its history is the main bell, weighing an impressive 5 tonnes and measuring over two metres in diameter. Donated by A.V. Ryazantsev, a merchant from Solikamsk and a friend of Archimandrite Antonin, the bell arrived in Jaffa by steamship in 1885. From there, an extraordinary effort ensued: over seven days, pilgrims—primarily women—carried the massive bell up the Mount of Olives by hand. This event, marked by collective joy, became a defining moment in the monastery’s history.

The monastery grounds also house the Residence of the Head of the Russian Mission, once home to a museum, two cemeteries, and picturesque olive and pine groves. The bell tower, with its profound echoes—fondly called "thick" by Archimandrite Antonin—remains a symbol of Russian presence in the Holy Land, filling the hearts of visitors and pilgrims with awe and reverence.

Not long ago, this site was little more than a rubbish dump scattered among ancient olive trees. It was transformed by Father Joachim, a Greek priest, who purchased the land with his funds. Together with his mother, Anastasia, a New Martyr, they settled here and established a monastery. Through their dedication, they built churches and became profoundly respected and revered figures in the city at the turn of the 20th and 21st centuries, leaving behind a legacy of faith and renewal that continues to inspire.

At just seven years old, Joachim had a profound dream that would shape his destiny. In the vision, Jesus revealed to him that He had ascended into heaven from the Mount of Olives and would return there at the Second Coming. This divine guidance set Joachim on a path of great significance, as he was chosen to prepare the place for Christ's return.

At the time, Joachim lived on the Greek island of Chios with his mother, Anastasia, an extraordinary woman. A teacher of the sciences and the mayor of her city, Anastasia was deeply devoted to her faith. When her son declared his desire to serve God, she saw it not just as a sign, but as a confirmation of his greater purpose, and she supported him wholeheartedly.

At 34, Joachim arrived in Jerusalem and began his ministry under Patriarch Diodoros. Settling with his mother in a house on the Mount of Olives, they undertook a monumental task. The site, neglected and forgotten, was transformed into a sacred space, a place of preparation for the prophecy of Christ’s return. Their dedication and hard work restored the Christian presence in this significant location.

From the Mount of Olives, a breathtaking view of Jerusalem unfolds—the ancient city walls, the Lion’s Gate in the eastern wall of the Old City, and the start of the famed Via Dolorosa, the path believed to be the route Jesus took to his crucifixion. Yet, life in the heart of the Muslim Quarter of East Jerusalem and the effort to restore a Christian presence came with immense challenges and danger.

Joachim and Anastasia faced frequent hostility from the local population, enduring attacks and disputes over the land. According to an old Ottoman law, ownership of an olive tree implied ownership of the surrounding land, a rule that fueled constant legal battles with Arab claimants who contested their ownership of the monastery's land. On one occasion, Joachim was assaulted but miraculously survived thanks to a Russian pilgrim he had sheltered that night.

Tragically, not all were so fortunate. Anastasia lost her life at the entrance to their home while defending the monastery. In her memory, a small chapel was built, a solemn testament to her sacrifice and adorned with an icon of the Virgin Mary. The image symbolised the resilience and devotion that marked the struggle to preserve the Christian heritage of this sacred place.

In the lower church, a round icon of Jesus Pantocrator, a symbol of divine power, stands at the entrance. This image is at the heart of an extraordinary tale of divine intervention. When disputes over the land reached Israeli authorities, the upper church—claimed to have been constructed without permission—was slated for demolition. Bulldozers arrived to carry out the destruction, but then, a truly miraculous event unfolded. The Pantocrator icon, a beacon of divine power, appeared before the machines and began to spin, as if by divine will, barring their advance. The equipment failed, and the demolition was halted, a testament to the power of faith and the miraculous nature of the event.

The lower church was later restored, and construction of the upper church resumed, following a design by Joachim, whose model is displayed in the monastery courtyard. Inside the lower church, another miraculous icon draws pilgrims: the image of the Virgin Mary. This icon, according to Joachim, appeared on a charred wooden plank after the destruction of the upper church, a symbol of rebirth rising from the ashes. With his own hands, Joachim outlined and painted the image, transforming it into a cherished icon of rebirth and hope, a beacon of light in the face of destruction.

This sacred space has become a haven for the faithful, who come to pray for salvation, guidance in hardship, and the blessing of children. The church, a testament to the enduring resilience of the Christian spirit, stands as a beacon of spiritual strength. It is a place where the faithful find solace, where prayers are answered, and where the enduring power of faith is celebrated.

Beside the lower church stands the martyrium, a place of deep reverence and remembrance. It is here that Anastasia of Olivet, a New Martyr who gave her life defending the monastery, is laid to rest. In 2009, her son Joachim, the monastery’s founder, was buried alongside her, turning the site into a resting place for these devoted figures and a repository of sacred treasures.

The martyrium houses an impressive collection of relics, each bearing profound historical and spiritual significance. Many were gifted to Anastasia and Joachim by faithful locals, some preserved from family homes and others salvaged from abandoned churches. Among these treasures is a stone from the tomb of Saint Nino, the enlightener of Georgia, who brought Christianity to her homeland. Also enshrined are relics from the Monastery of Saint Sabbas the Sanctified, one of the most revered monastic sites in the Holy Land.

This sacred space has become a destination for worshippers, blending the memory of faith’s martyrs with the careful preservation of relics that symbolise the enduring continuity of Christian tradition in this holy place.

The first church at this site was built during the Byzantine Empire but was destroyed in 614 CE during the Persian invasion. The Byzantines later rebuilt the church, but today's structure dates back to the Crusader era. After Saladin's conquest, the site was transformed into a mosque dedicated to the Ascension of the Prophet Isa (Jesus) into heaven.

In the 15th century, Christian services resumed here, yet a long-standing tradition has kept the keys to this sacred place in the hands of a Muslim family. To this day, they safeguard the site, a testament to the shared history that spans centuries and connects us all to this sacred place.

A small chapel stands at the centre of a spacious courtyard surrounded by ruins from different eras. It symbolises the enduring spiritual life of this place despite the passage of time and shifts in religious control. The site, now under Muslim stewardship, requires an entrance fee, adding another layer to its unique and multifaceted history, which is sure to intrigue and captivate all who visit.

Within the Chapel of the Ascension lies a stone that, according to tradition, bears the imprint of Jesus Christ’s foot from the moment of His Ascension. This relic, known affectionately as the Stopochka by 19th-century Russian pilgrims, is not just a stone, but a profound symbol of pilgrimage. Its historical significance and the weight of tradition it carries have made it a cherished symbol of pilgrimage, with visitors often bringing home clothes imprinted with the Stopochka as a blessing.

Medieval legends tell that the stone held initial impressions of Christ’s feet, but Muslims removed part of it and now reside in the Al-Aqsa Mosque. In the mid-19th century, the site became the centre of a heated dispute between the Russian Orthodox and Armenian Churches. After an earthquake damaged the chapel, Ottoman authorities allocated nearby land for an Armenian church. Tensions escalated until Emperor Nicholas I intervened, resolving the conflict and ensuring the status quo. The Armenian church was never built, preserving the balance of rights at the site.

Surrounding the chapel, the courtyard walls feature iron rings, which were used to erect tents for Christian denominations holding services during the Feast of the Ascension. These gatherings not only underscore the site’s interdenominational importance but also affirm its role as a shared space of devotion and reverence across faiths, fostering a sense of inclusivity and shared spiritual connection.

Within the mosque at this sacred site lies an ancient sarcophagus inscribed with Greek text, a silent witness to the convergence of multiple religious traditions. Each faith ascribes its profound significance to the location, making it a unique tapestry of spiritual narratives.

In Jewish tradition, this is said to be the tomb of the prophetess Huldah (known as Oldama in Russian), one of the few women mentioned in the Tanakh for her divine insight. For Christians, the site is linked to Pelagia of Antioch, a repentant sinner from the 5th century CE whose life in Jerusalem exemplified a profound spiritual transformation, inspiring all who hear her story.

Muslim tradition associates the site with Rabi’a al-Adawiyya, a mystic and foundational figure in Sufism. Passing away in Jerusalem in 801 CE, Rabi’a is revered for her teachings on unconditional love for God, a concept that became central to Sufi philosophy.

Access to the mosque is restricted to Muslims, leaving this remarkable place hidden mainly from other pilgrims. Yet, it remains a symbolic crossroads of faiths, where stories of prophecy, repentance, and mysticism intertwine in a rich and complex historical fabric, adding depth to Jerusalem's spiritual and historical narrative.

From this car park, visitors enjoy easy access to one of Jerusalem's most breathtaking viewpoints. Nearby stands the iconic Seven Arches Hotel, a landmark with a rich history, built in 1964 by King Hussein of Jordan during Jordanian rule over this part of the city.

For many years, the Seven Arches Hotel has symbolized luxury and prestige, serving as one of Jerusalem’s most distinguished accommodations. Managed by the InterContinental hotel chain, it has earned a reputation for excellence that extends beyond Jerusalem's borders. Today, the Seven Arches stands as a significant landmark, connecting Jerusalem’s rich history with its modern identity, and offering breathtaking views of the cityscape.

This renowned viewpoint offers one of the most awe-inspiring panoramas of Jerusalem, where history and spirituality converge. Dominating the scene is the shimmering golden dome of the Dome of the Rock, standing on the Temple Mount, the historic site of the First and Second Temples, a significant part of Jerusalem's rich history. To its left, the grey dome of the Al-Aqsa Mosque adds to the spiritual significance of the skyline. Framing these sacred landmarks is the imposing eastern wall of the Temple Mount, dating back to the reign of King Herod the Great.

Prominently set into the wall are the sealed Golden Gates, or Gates of Mercy, through which, according to tradition, the Messiah will one day enter Jerusalem. Shifting the gaze downward to the foot of the Mount of Olives, the golden domes of the Church of Mary Magdalene, a significant Christian pilgrimage site, gleam amidst the cypress trees of the Garden of Gethsemane. Higher up the slope lies the grey-domed Dominus Flevit Chapel, built to commemorate Jesus’ tears over the fate of Jerusalem, making it a poignant reminder of the city's spiritual history.

The entire slope of the Mount of Olives is adorned with the ancient Jewish Cemetery of Har Ha-Zeitim, where graves date back to the time of King Solomon. To this day, it remains an active burial ground for revered figures. South of the Temple Mount, the City of David comes into view, the cradle of Jerusalem’s history. This is where the city was founded and where King David established his kingdom. Careful observation reveals fragments of ancient fortifications from the era of King David and other biblical rulers, their remnants etched into the lower and upper slopes, echoing this eternal city's deep and sacred history.

Opposite the Golden Gates, in the lowlands, lies a Christian cemetery, a quiet testament to the centuries of Christian presence in this holy region. Nearby begins a walking trail that winds along the Valley of Jehoshaphat, a place of profound biblical significance, where, according to scripture, the Last Judgment will take place.

This valley, mentioned in scripture as the site of the Last Judgment, where the souls of all nations will gather, holds immense significance in Christian theology. As the trail skirts the slopes, it offers a tranquil journey through a landscape imbued with sanctity and history, inviting pilgrims to reflect on the timeless spiritual heritage of this sacred ground.

The story of the Church of All Nations in the Garden of Gethsemane, like the Church of the Transfiguration on Mount Tabor, is intertwined with the life and vision of the renowned Italian architect Antonio Barluzzi. Barluzzi arrived in Jerusalem during World War I as part of the British forces under General Allenby.

Antonio Barluzzi's first commission, a church on the Franciscan-owned plot in the Garden of Gethsemane, was a significant milestone. This connection between the Franciscan Order’s superior and the Barluzzi family—whose ties to the Vatican spanned generations—paved the way for his future architectural masterpieces.

Barluzzi’s architectural genius, evident in his enduring collaboration with the Catholic Church in the Holy Land, left an indelible imprint on the sacred landscapes of Jerusalem and beyond. His extraordinary creations have shaped the region's spiritual and historical identity, evoking awe and admiration.

Located near the Lion’s Gate of Jerusalem’s Old City, the Church of Saint Stephen is a living testament to history, commemorating the site of Saint Stephen's martyrdom, the first Christian martyr. The original church, built in the early 5th century, has withstood centuries of destruction and restoration. The current structure, reconstructed in 1930, is a poignant reminder of the ancient sanctuary.

Beneath the church, late 19th-century excavations uncovered the foundations of the 5th-century Byzantine basilica, along with a cave believed to be the site where Stephen was stoned to death in 35 CE. These discoveries underscore the church’s profound spiritual and historical significance, intimately linking it with the earliest chapters of Christianity and making us all a part of its rich legacy.

Standing on the hallowed ground of Jesus’ final prayer in the Garden of Gethsemane, the Church of All Nations is a testament to the global Catholic community whose generous contributions brought it to life. The late 19th-century excavations unearthed the remnants of a Byzantine-era church and a Crusader chapel, both destroyed by Saladin. Renowned Italian architect Antonio Barluzzi crafted the church, weaving the ancient history of the site with the profound spiritual weight of Christ’s last moments before His Passion.

The church’s three-aisled design is rich in symbolism. The central aisle lies directly above the rock where, according to tradition, Jesus prayed in His anguish:

“My soul is overwhelmed with sorrow to the point of death. Stay here and keep watch with me.” (Matthew 26:36–45)

This sacred rock is the heart of the church, surrounded by side aisles adorned with mosaic panels depicting pivotal events in Gethsemane: The Kiss of Judas, The Agony in the Garden, and “I Am He”. These vivid scenes evoke the themes of betrayal, suffering, and Christ's divine mission.

The church's architecture plays a crucial role in creating a spiritual atmosphere. The dim, filtered windows cast a twilight-like glow, enhancing the sense of sorrow, mystery, and the anticipation of resurrection. The maintained silence within the church encourages visitors to deeply reflect on the events of Jesus’ final night, fostering a profound spiritual connection to the Gospel’s enduring message.

The exact age of this ancient olive tree in the Garden of Gethsemane remains uncertain, but it is considered one of the oldest in the grove. Many believers hold it may have stood as a silent, awe-inspiring witness to Jesus’ prayer the night before His arrest, a moment that echoes through time.

The name Gethsemane originates from the Hebrew words “Gat Shemanim”, meaning "oil press" or "place for crushing olives." This refers to the rock-hewn basins once used to extract olive oil. Thus, the garden not only serves as a profoundly spiritual site but also as a window into the daily life of the era, seamlessly blending biblical history with the tangible remnants of an ancient world, a world that we are privileged to be a part of through our shared faith.

These venerable olive trees, steeped in history, are traditionally regarded as silent witnesses to the Agony in the Garden, the final prayer of Jesus as recounted in the Gospel:

“He went out as usual to the Mount of Olives, and His disciples followed Him. On reaching the place, He said to them, ‘Pray that you will not fall into temptation.’ He withdrew about a stone’s throw beyond them, knelt, and prayed, ‘Father, if You are willing, take this cup from Me; yet not My will, but Yours be done.’ An angel from heaven appeared to Him and strengthened Him. And being in anguish, He prayed more earnestly, and His sweat was like drops of blood falling to the ground.” (Luke 22:39–44)

This profound moment unfolded on Thursday evening, after the Last Supper on Mount Zion, and led to Jesus’ arrest in Gethsemane later that night. By Friday, He stood before Pilate, marking a pivotal moment in Christian history.

The Garden of Gethsemane, a place of pilgrimage and reflection, is open to visitors daily except Sundays and holidays. It welcomes pilgrims from 10:00 to 12:00 and 14:00 to 16:00, providing ample time for visitors to connect deeply with the events that shaped the course of Christian history.

This ancient road, a vital link connecting Bethany to Jerusalem, is steeped in history and spiritual significance. Approaching the Holy City from the east, it winds through the Judean Desert and alongside the Dead Sea. According to the Gospel, it was along this route that Jesus entered Jerusalem on Palm Sunday, greeted by crowds waving palm branches and shouting, "Hosanna!"

Today, this path is cherished by pilgrims retracing the steps of Christ. Traditionally, the journey begins at the Dome of the Ascension (Stopochka), the site of Christ’s Ascension, and descends toward the sacred landmarks near the Garden of Gethsemane. Walking this route not only bridges the biblical past with a personal spiritual experience but also allows pilgrims to intimately connect with the journey of Christ and the events that shaped the Christian faith.

Opposite the entrance to the Church of Mary Magdalene stands a fragment of an ancient column, symbolising the place where the apostles remained while Jesus prayed in the Garden of Gethsemane. This location, steeped in biblical history, adds to the significance of the church. The church itself was founded in 1885 and dedicated to Mary Magdalene in honour of Maria Alexandrovna, the first wife of Emperor Alexander II and mother to a large royal family, including the future Emperor Alexander III.

This church, a stunning example of late 19th-century Russian architecture, continues to draw pilgrims with its rich and fascinating history and spiritual resonance. Visitors are welcome on Tuesdays and Thursdays, except on holidays, from 10:00 to 12:00, offering an opportunity to experience this sacred site and its enduring connection to Russian and Christian heritage.

The complex in Gethsemane, acquired by Archimandrite Antonin Kapustin, is home to sacred sites, including a cave traditionally believed to be where the apostles Peter, James, and John waited while Jesus prayed in the Garden of Gethsemane. This acquisition marked a significant achievement for the Russian Empire in Jerusalem in the late 19th century, solidifying Russia’s presence in the Holy Land.

The construction of a church on this site was funded by the children of Maria Feodorovna, Empress and wife of Alexander III. The project was entrusted to the distinguished St. Petersburg architect David Ivanovich Grimm, who masterfully blended Russian traditions with the grandeur of Christian architecture. The result is a unique creation that significantly enriches Gethsemane's spiritual and historical heritage, symbolising the enduring connection between Russian Orthodoxy and the sacred landscape of Jerusalem.

In 1988, a significant event in royal history unfolded as the remains of Princess Alice of Battenberg, granddaughter of Queen Victoria and grandmother of Charles, Prince of Wales, were reinterred in the crypt of the Church of Mary Magdalene in the Garden of Gethsemane. Renowned for her charitable work and profound spiritual devotion, Princess Alice had strong ties to the Russian Imperial family as a niece of Empress Alexandra Feodorovna, in whose memory the church was built.

This site now stands as a poignant symbol of the familial bonds between the royal houses of Europe and a place of deep spiritual reverence for pilgrims. Princess Alice's resting place further enriches the sacred legacy of the Garden of Gethsemane, a testament to the enduring power of faith and devotion.

The Church of Mary Magdalene, built from Jerusalem stone in the traditional Russian architectural style, became a vital stronghold of Orthodoxy during times of persecution and upheaval. Nearly 30 years after its consecration, the outbreak of World War I in 1914 saw the deportation of the Russian Ecclesiastical Mission by the Ottoman authorities, and the church buildings were repurposed as military barracks.

During these turbulent years, Grand Duchess Elizabeth Feodorovna, wife of Grand Duke Sergei Alexandrovich, dedicated herself to preserving ties with Jerusalem and continued her charitable efforts. Following the Russian Revolution, however, she was arrested by the Bolsheviks and exiled to Alapaevsk. On the night of July 18, 1918—the feast day of Saint Sergius of Radonezh, her late husband's patron saint—Elizabeth and other Romanov family members were murdered and thrown into a mine shaft. Later that year, White Army officers under Admiral Kolchak recovered the bodies.

Honouring Elizabeth’s wish to rest in the Holy Land, her remains were eventually brought to Jerusalem and interred in the crypt of the Church of Mary Magdalene. Her burial forever entwines her legacy with this sacred site, a testament to faith, sacrifice, and enduring devotion.

The Church of Mary Magdalene's design is a unique embodiment of two pivotal moments from the Gospel narrative: Pilate’s trial of Jesus and Jesus’ encounter with Mary Magdalene. The architectural elements, such as the arches and the altar, symbolize these events, capturing Holy Week's profound tension and spiritual significance. They highlight earthly judgment and the divine gifts of hope and forgiveness, making the church a living testament to these sacred moments.

The church’s architectural and decorative elements evoke the majesty and sorrow of those sacred days, creating a space for spiritual reflection where these Gospel scenes come to life in the hearts and minds of the faithful. It is a poignant reminder of the Passion’s enduring impact on Christian faith and devotion.

To the right of the iconostasis in the Church of Mary Magdalene lies a reliquary containing the relics of Saint Elizabeth, one of the most venerated New Martyrs of the Russian Orthodox Church. After their tragic deaths in the Alapaevsk mine, the bodies of Grand Duchess Elizabeth Feodorovna and her loyal companion, Nun Barbara, embarked on a remarkable journey. They were taken to Beijing and later brought to Jerusalem in 1921, a journey that invokes awe and respect.

Initially interred beneath the church's arches, marked by commemorative plaques, their relics were solemnly reburied within the church in 1982. Today, two reliquaries, each a testament to the enduring legacy of these holy martyrs, honor Saint Elizabeth and Saint Barbara. This sacred site has become a significant pilgrimage destination for Orthodox Christians worldwide, who revere these remarkable women's sacrifices and spiritual legacy.

Nun Barbara Yakovleva remained steadfastly loyal to Grand Duchess Elizabeth Feodorovna until the end. Her extraordinary humility and devotion are encapsulated in the words she spoke when offered the chance to step away from danger:

“Wishing to share the fate of the arrested, given her advanced age and the monastery's rule not permitting the abbess to remain alone, I declare my willingness to submit to imprisonment under equal conditions with the other detainees. I fully accept the regime imposed by the Regional Council, pledging not to protest or seek release until the others are freed. Since this imprisonment is my choice, I commit to supporting myself from my means.”

These words reflect her profound commitment to her abbess and unshakable surrender to God’s will. Barbara’s ultimate act of self-denial and faith culminated in her martyrdom alongside Elizabeth, earning her a place among the New Martyrs of the Church.

Today, her relics rest in the Church of Mary Magdalene in Jerusalem, serving as a powerful reminder of unwavering faith, sacrifice, and the true Christian spirit. They stand as a tangible connection to her enduring legacy, inspiring all who visit.

In 1921, the Russian Orthodox Church Abroad (ROCOR) was officially established to provide spiritual support for Russian emigrants who found themselves outside Soviet Russia. Among its notable initiatives was the creation of a girls’ school in the 1930s in Bethany, located above the tomb of Saint Lazarus. This school, which gained recognition for raising generations of young women in the spirit of Orthodox values and Russian cultural heritage, stands as a testament to the impact of ROCOR's initiatives.

In the 1950s and 1960s, the Church and Monastery of Mary Magdalene in the Garden of Gethsemane became a spiritual and cultural haven for Russian emigrant communities, particularly those from France and Australia. The monastery, with its rich history and deep spiritual significance, not only offered a place of worship but also played a vital role in preserving the Orthodox faith and Russian traditions. This ensured that these communities, despite living far from their native land, remained deeply rooted in their spiritual and cultural identity.

The Church of Mary Magdalene in the Garden of Gethsemane, not only an architectural masterpiece but also a profound symbol of an era and enduring faith, was built under the patronage of the Romanov imperial family. This connection reflects their noble intentions: strengthening the Russian presence in the Holy Land, honouring the memory of Empress Maria Alexandrovna, wife of Alexander II, and fostering charity in this sacred place.

The tragic fate of the Russian monarchy in the 20th century is deeply intertwined with the history of the church and monastery. The revolution, the loss of the imperial family, and subsequent efforts to preserve the spiritual legacy, such as the restoration of the church and the establishment of a museum, have transformed this sanctuary into a religious site and a place of historical remembrance.

Today, the Church of Mary Magdalene stands as a poignant symbol of its time, a testament to the grandeur of the past and a solemn reminder of the trials endured by the Russian people and the Orthodox faith.

In 1891, a Pilgrim House was established near the Church of Mary Magdalene to accommodate visitors to the Holy Land. This building, which continues to serve the community today, plays a crucial role in preserving the Orthodox heritage in Palestine. It now functions as an iconography workshop, a testament to its spiritual and cultural significance.

In 1903, a cemetery was created on the grounds for Russian pilgrims who passed away in Palestine. These pilgrims, often devout followers of the Orthodox faith, journeyed to the Holy Land to deepen their spiritual connection and to pay homage to the sacred sites. Among those buried here are notable figures such as Yakov Yegorovich Halebi, a loyal aide to Archimandrite Antonin Kapustin who significantly contributed to Russian missions in the Holy Land. The cemetery is also the resting place of Nikolai Romanovich Seleznev, who managed Russian properties in Jerusalem during the turbulent period following the Bolshevik Revolution, and Abbess Barbara, who led the monastic community until 1983.

This cemetery, a place of solemn remembrance and deep gratitude, stands as a testament to those who dedicated their lives to preserving Orthodox heritage in Palestine. It is a hallowed ground, a lasting tribute to their unwavering devotion and significant contributions to the faith.

The Valley of Jehoshaphat, also known as the Kidron Valley, is one of Jerusalem's most ancient and revered sites. According to biblical tradition, it is here, by the waters of the Kidron stream, that the Last Judgment will take place, where all the living and the dead will be judged. This belief has made the valley, along with the slopes of the Mount of Olives, Jerusalem's oldest and still active cemetery, deeply rooted in history.

Tradition holds that the Virgin Mary was buried here in a family tomb 15 years after the events of Jesus’ life in Jerusalem. Her parents, Saints Anne and Joachim, and Joseph the Betrothed are also said to rest here, making this site not only sacred but central to Christian veneration of the Holy Mother and her family. The valley stands as a powerful testament to faith, connecting biblical prophecy with the enduring tradition of devotion and underscoring the spiritual significance of this site.

The Tomb of the Virgin Mary, located in the lower section, is a site of profound historical and religious significance. A modest structure rises above a stone sarcophagus, marking the site where, according to tradition, the Holy Mother of God was laid to rest. To the east of the tomb is an Orthodox chapel housing the miraculous icon of the Jerusalem Mother of God, painted in the Russian style.

To the south lies a niche facing Mecca, designated for Muslim prayers. The western section of the church, belonging to the Armenian Church, venerates this area as the resting place of Joseph the Betrothed. The sanctuary also includes altars of the Syriac Jacobite and Coptic Churches, emphasizing its role as a shared place of worship among Christian denominations. This unity in diversity is a testament to the harmony and inclusivity that the Tomb of the Virgin Mary fosters.

The tomb also holds the revered site of the burial of Saint Stephen the Protomartyr, further enriching its spiritual significance. This sacred space, uniting diverse faith traditions, continues to stand as a testament to the interwoven histories and devotions of those who cherish its holy ground. The spiritual significance of the Tomb of the Virgin Mary fosters a deep sense of connection and reverence among all who visit.

At the heart of the lower section of the church lies the sarcophagus of the Virgin Mary, revered as the burial site of the Mother of God and a sacred relic for Christians worldwide. This ancient tomb, believed to mark the place of Mary’s Dormition, is not just a physical structure, but the spiritual focal point of the church, drawing believers from all corners of the world.

On the southern wall, a mihrab, a niche characteristic of mosques, points towards Mecca. This feature reflects the historical practice of Muslims coming here to pray, as their tradition venerates this site in connection with the mother of the Prophet Isa (Jesus), who is known in Islamic tradition as Maryam, or Mary in English.

This unique blend of traditions underscores the tomb's universal significance. It is a place of reverence not only for Christians but also for Muslims, fostering a shared devotion and respect for the sacred that unites us all.