JERUSALEM
371
JERUSALEM
whole south-west of Jerusalem around their patriar-
chate is the " Armenian quarter". At the Holy Sep-
\ilehre they possess the Chapels of St. Helena, of St.
John, of the "Division of Garments", of St. James
(behind the .\nastasis), and the "Stone of the Holy
Women" (cf. Meistermann's plan). The Armenians
have further rights of w-alking in procession about the
Anastasis, and take their turn to celebrate their otEces
at it.
The Jacobite Syrians have a Uttle church (claimed as the house of John Mark) in the Haret-rn-nebi DCiud, with a monastery where the vicar of their maphrian (who now unites with this dignity that of Metro- politan of Jerusalem) resides, and the central chapel iiehind the Anastasis. The Copts have a large monas- tery (Deir-es-sultan) close to the Holy Sepulchre to the north, at the ninth Station of the Cross, with a hospice. -Vnother Coptic church is at their KhiSn north of the Birkct Hammam-cl-batrak (Pool of Heze- kiah), and they have several chapels in the Holy Sep- ulchre itself. The Copts have had a Bishop of Jeru- salem since the eleventh century. He now resides at Cairo with the title Bishop of the East {Sharkiyc), or of the .\nastasis {Kmjame), or Jerusalem {El Quds), and ranks immediately after the Abuna of Abj'ssinia. The .\byssinians possess a large round church outside the city to the north-west (beyond the Russian build- ings) and a monastery touching the Holy Sepulchre and the Coptic monastery-. They have no special place in the great church itself; but share with the Copts (with whom, of course, they are in communion). The Xestorians had a Metropolitan of Jerusalem from the ninth to the thirteenth century. Since 1282 the title seems to have disappeared (Le Quien, II, 1299).
Lastly, English, German and American Protestants of all sects have a great number of establishments, churches, hospitals, and hospices in Jerusalem. The most important of these are the German Evangelical Erliiserkirche in the Muristan (built in 1S9S on land given l)y the German Emperor) with a school, the Johanniterhospiz, Hospital of the Kaiserwerth Dea- conesses, the Leper-house kept by the Moravians, and the Syrian Protestant orphanage. In 1S41, by ar- rangement between the Prussian and English govern- ments, an Anglo-Lutheran "Bishopric of St. James" at Jerusalem was founded. The bishops were to be appointed alternately by the two governments and to have jurisdiction over all Anglicans and Lutherans in Syria, Chaldea, Egypt and Abyssinia. This is the famous "Jerusalem bishopric" that gave so great scandal to the leaders of the Oxford Movement. The bishops were: Michael Samuel Alexander (appointed by Englanil), 1S42-5; Samuel Gobat von Cremines (by Prussia), 184.5-79; Joseph Barclay (by England), 1879-81. Already during Gobat's time the two ele- ments had drifted apart; when Barclay died, the arrangement fell through.
The Anglicans have now a bishopric " in " Jerusalem of quite a different type (since 1887). Bishop Blytli and his archdeacons are conciliatory to all the Eastern Churches and on excellent terms with the Orthodox patriarch. The Anghcan Collegiate Church of St. George (with a college) is the seat of the bishop in Jerusalem. It is situated outside the city to the north, beyond the Dominican convent. St. Paul's Church belongs to the Church Jlissionary Society (outside, north-west); there is a large Anglican school (founded by Bishop Gobat) at the south-west corner of the walls. The Lontlon Jews' Society has a church, two hospitals and several schools.
The following persons use the title of Jerusalem in some form: (1) Catholics: the Latin Patriarch, resid- ing in the city; the Melkite Patriarch of Antioch, Alexandria, Jerusalem and all the East, residing at Alexandria or Damascus; the Melkite Patriarchal Vicar of Jerusalem residing at Jaffa; the Maronite
Patriarchal Vicar of Jerusalem residing in the city;
(2) Non-Catholics: the Orthodox Patriarch residing
in the city; the Armenian Patriarch residing in the
city; the Jacobite Maphrian (Metropolitan of Jeru-
salem) residing with his Patriarch (of .\ntioch) in
the Zapharan monastery near Mardin; the Jacobite
Vicar of Jerusalem (for the Maphrian) residing in the
city; the Coptic Bishop of Jerusalem (or the East or
the Anastasis) residing at Cairo: the Anglican Bishop
in Jerusalem.
Besant and Pal.\iep-. Jerusalem, the City of Herod and Sala- din (latest ed., London, 190S); Lane-Poole, .1 H islorij of Egypt in the Middle Ages (London, 19011. inclmles an aorount of Syria under Egyptian rule; Wilson, Jerusalem, the Iloh/ City (Lon- don, 1888); LE Strange. Palestine under the Moslems (London, 1890); DosiTHEus of Jerusalem, nepi rif iv 'ItpoaoAuuois TraTpiapx'""*''" (Bukarest, 1715); Le Quien, Oricns Chris- tianus, III (Paris, 1740), pp. 101 sqq. (the Putriarcli.s to 17:3.3); GregoriuS, 'IcpoffoAu^tas TJTOt CTTITOMOS t(7Topitt T^9 ayia? irdAcut (Jerusalem, Orth. Patriarchal Press, 1S62); Cuthe, Die grieehiseh-orthodoxe Kirehe im hi. Lande in Zeitschrift des deutsehen Palailina-Vereins (1889). pp. 81 .sqq.; .Silbernagl, Verfassung u. gegenwartiger Besiand stimtlicher Kxrehen des Orients (Ratisbon, 19041. pp. 26-7, 225-6. 338, etc.; Dowling, The PalriarclMte of Jerusalem (London, 1909); Beth, Die orien- lalische Chrislenheit der Millelmeerliinder (Berlin. 1902). 55-7; Kyriakos, 'EicjcATjCT-taoTiicij 'Icrropta (.\thens, 1898), especially vol. Ill; VON Mulinex, Die lateinische Kirehe im turkisckcn Reiehe (Berlin, 1903); Acts of the Synod of Jerusalem in 1672: Synodus lerosolymitana. (Paris. 1678). reprinted in Kimmel: Monumenta Fidei Eeclesiee Orienialis. I (Jena, 1850). 325-488, and in Michalcescu, Die Bekenntnisse v. diewirhti/jsten Glau- benszeugnisse der grieeh.-orient, Kirehe (Leipzig. 1904), 123-82. For the Anglo-Lutheran bishopric: Abeken, Das evangelische Bisthum in Jerusalem (Berlin. 1842); Uhlhorn, Samuel Gobat (Basle. 1884); Baedekkr, Pnhistina u. Syrien (Leipzig. 1904); La Palestine par les Prnfe.isejirs de N. D. de France (Paris, Bonne Presse, 1904); Meistermann, Nouveau Guide de Terrc Sainte (Paris, 1904).
Adrian Fortescue.
Jerusalem, Council or. See Judaizers, sub-titio, Council of Jerusalem.
Jerusalem, Liturgy of. — The Rite of Jerusalem is that of Antioch. That is to say, the Liturgy that became famous as the use of the patriarchal Church of .\ntioch, that through the influence of that Church spread throughout Syria and Asia Minor, and was the starting-point of the development of the Byzantine rite, is itself originally the local liturgy, not of Antioch, but of Jerusalem. It is no other than the famous Liturgy of St. James. That it was actually composed by St. James the Less, as first Bishop of Jerusalem, is not now believed by any one ; but two forms in it show that it was originally used as the local rite of the city of Jerusalem There is a reference to the Cross among the prayers for catechumens — "Lift up the horn of the Christians by the power of the veneralile and life-giv- ing cross" (Brightman, "Eastern Liturgies", Oxford, 1896, .37) — that is always supposed to be a refer- ence to St. Helena's in vention of the True Cross at Jeru- salem in the early fourth century. If so, this would also give an approximate date, at any rate for that prayer. A much clearer local allusion is in the Inter- cession, after the Epiklesis: "We offer to thee, O Lord, for thy holy places which thou hast glorified by the tlivine appearance of thy Christ and by the coming of thy holy Spirit" (these are the various sanctuaries of Palestine) "especially for holy and glorious Sion, mother of all Churches " (Sion, in Christian language, is always the local Church of Jerusalem. Sec Jeru- salem II) "and for thy holy Catholic and Apostolic Church throughout the whole world " (kotiI Ta<rav TTIv oiKovtiivr)v, which always may mean, " throughout the whole Empire". — Brightman, op. cit., .54). This reference, then, the only one to any local Church in the whole liturgy — the fact that the Intercession, in which they pray for every kind of person anil cause, begins with a prayer for the Church of Jerusalem, is a sure index of the place of origin.
We liave further evidence in the catechetical dis- courses of St. Cyril of Jerusalem. These were held about the year 347 or 348 in the Church of the Holy Sepulchre;" it is obvious that they describe the liturgy
