The Christian Quarter of Jerusalem — Holy Sites & Living Faith
Posted by Brother Oscar
A Pilgrim's Guide to the Streets, Churches, and Sacred History of Jerusalem's Christian Heart
The Christian Quarter of Jerusalem's Old City is not a museum exhibit. It is a living neighbourhood shaped by centuries of Christian worship, pilgrimage, family life, monasteries, churches, schools, and religious institutions. Incense drifts from church doorways into market alleyways, bells sound above the stone streets, and liturgies are celebrated in Greek, Latin, Armenian, Arabic, Syriac, Coptic, Ge'ez, and other languages belonging to Jerusalem's remarkably diverse Christian traditions.
The quarter occupies the northwestern part of Jerusalem's walled Old City, approached most directly through the New Gate and Jaffa Gate and extending toward the Muristan and the Church of the Holy Sepulchre. At its geographical and spiritual heart stands the Church of the Holy Sepulchre — the great Christian sanctuary built around the traditional sites of Golgotha and the tomb of Christ.
For pilgrims, the quarter is therefore much more than one district among the four traditional quarters of the Old City. Its streets connect some of Christianity's most important sacred places with communities that continue to worship around them. This guide explores the quarter's history, churches, communities, pilgrimage routes, and what visitors encounter when walking through it. For the larger setting beyond these streets, our guide to Jerusalem as the sacred city of Christianity follows the Christian story across the wider city.
The History of the Christian Quarter
Christian memory in Jerusalem is much older than the Christian Quarter as a defined urban district. The earliest Christian community emerged in Jerusalem itself, and the New Testament describes followers of Jesus continuing to gather in the city after the Resurrection. Jerusalem was transformed dramatically after the Roman destruction of the city in AD 70 and again when Emperor Hadrian refounded it as the Roman colony of Aelia Capitolina in the second century.
The area where the Church of the Holy Sepulchre now stands had earlier been used as a quarry and burial area outside the walls of first-century Jerusalem. During the Roman rebuilding of the city, monumental structures were constructed over the area. The fourth-century historian Eusebius describes a pagan sanctuary standing above the site later identified by Christians with Christ's tomb. Archaeology confirms substantial Roman-period construction here, although the precise character of the sanctuary and Hadrian's intentions remain subjects of historical discussion.
The decisive transformation came under Emperor Constantine in the fourth century. After the Roman structures were removed, construction began on an enormous Christian complex commemorating the Crucifixion and Resurrection. The Constantinian Church of the Holy Sepulchre was dedicated in the fourth century and became one of Christianity's most important pilgrimage destinations.
Tradition also associates Constantine's mother, St Helena, with the identification of sites connected with Christ's Passion during her pilgrimage to Jerusalem. The Constantinian complex brought pilgrims, clergy, monasteries, hospices, and religious institutions into the surrounding area, helping establish the Christian character that this part of Jerusalem would retain through successive centuries.
The quarter's later history reflects Jerusalem's repeated cycles of conquest, destruction, restoration, and rebuilding. The Persian invasion of 614 severely damaged Christian buildings. Jerusalem came under Muslim rule in the seventh century, while Christian communities and pilgrimage continued under changing political conditions. The Holy Sepulchre suffered another catastrophic destruction in 1009 and was subsequently rebuilt in stages.
After the Crusaders captured Jerusalem in 1099, the church and its surroundings were extensively reorganised. Much of the architectural form encountered by visitors today reflects the Crusader rebuilding of the twelfth century, layered over Byzantine and earlier remains. The surrounding Muristan likewise preserves the memory of the medieval Hospitallers and their institutions for pilgrims and the sick.
The Crusader era also gave Jerusalem one of Christianity's most recognizable heraldic emblems: the five-cross Jerusalem Cross. Its origins, changing interpretations, and enduring association with Jerusalem are explored in our guide to the Jerusalem Cross.
Under later Ayyubid, Mamluk, and Ottoman rule, Jerusalem's Christian institutions continued under changing legal and political arrangements. The nineteenth and twentieth centuries brought further expansion of churches, hospices, schools, consulates, and pilgrimage institutions. British Mandate rule, Jordanian administration after 1948, and Israeli control of the Old City since 1967 added further historical layers.
Yet through those changes, Christian worship and community life continued. That continuity — rather than any claim that the quarter has remained unchanged — is what makes walking its streets so remarkable.
The Church of the Holy Sepulchre
Everything in the Christian Quarter seems to draw the pilgrim toward the Church of the Holy Sepulchre. Streets converge around it, monasteries and patriarchal compounds stand nearby, and pilgrimage routes culminate within it. The church is not merely another monument in the quarter: its presence has shaped the religious character of the surrounding district for centuries.
Within the church are the sites traditionally identified with two events at the centre of Christian faith: Golgotha, where the Gospels place the Crucifixion, and the rock-cut tomb venerated as the place of Christ's burial and Resurrection. The tomb is enclosed within the Aedicule beneath the great rotunda. Near the entrance lies the Stone of Anointing, associated by later Christian tradition with the preparation of Christ's body for burial.
The building visitors see today is not simply Constantine's fourth-century church. Persian destruction, medieval rebuilding, fire, restoration, earthquakes, structural interventions, and the work of different Christian communities have left architectural layers from many periods. Our history of the rebuilding of the Church of the Holy Sepulchre follows these transformations and explains why the present church looks so different from the original Constantinian complex. Readers wanting to go chapel by chapel through the building itself can also explore our complete guide to the chapels of the Church of the Holy Sepulchre, which maps every sacred space inside it and explains which community guards each one.
The Holy Sepulchre is shared principally by the Greek Orthodox, Roman Catholic Franciscans, and Armenian Apostolic Church, with the Coptic Orthodox, Syriac Orthodox, and Ethiopian Orthodox communities also maintaining established rights and spaces connected with the sanctuary. Worship, processions, use of chapels, and many practical details are governed by the historic arrangement generally known as the Status Quo, shaped by Ottoman decrees and subsequent practice.
One small object on the church facade has become an unexpectedly famous symbol of that arrangement. The Immovable Ladder of the Holy Sepulchre, visible beneath an upper window, has remained associated with the facade for centuries and is now one of the best-known illustrations of the delicate division of rights within Christianity's shared sanctuary.
For those unable to make the pilgrimage to Jerusalem, our team also carries written intentions to the Rock of Golgotha, the Stone of Anointing, and the Tomb of Christ through our Holy Land prayer request service. Readers preparing to visit the church itself can explore its chapels, sacred spaces, communities, history, and traditions in our complete guide to the Church of the Holy Sepulchre.
The Via Dolorosa — Through the Old City to the Holy Sepulchre
The Via Dolorosa — the Way of Sorrow — is the traditional route commemorating Jesus's journey toward the Crucifixion. Its fourteen Stations of the Cross lead pilgrims through the dense streets of the Old City before culminating at the Church of the Holy Sepulchre.
The first eight stations are encountered along the street route traditionally associated with the Via Dolorosa. Station IX lies near the Coptic Orthodox compound close to the Holy Sepulchre, while Stations X through XIV are commemorated within the church itself, where the sequence reaches the Crucifixion, the taking down of Christ's body, and the tomb.
The route followed today developed over centuries rather than preserving a street-by-street itinerary documented from the time of Jesus. Jerusalem was repeatedly destroyed, rebuilt, and reshaped after the first century, and Christian pilgrimage practices evolved with it. The Via Dolorosa is therefore best understood as a historic devotional route through the city rather than an archaeologically certain reconstruction of every step Jesus walked.
Franciscan friars have long maintained the Catholic tradition of processing through the Stations in Jerusalem, and the route remains one of the most recognizable forms of public Christian pilgrimage in the Old City. Our complete guide to the Via Dolorosa and Stations of the Cross follows all fourteen stations, distinguishing Gospel events from later tradition while also explaining what pilgrims encounter along the route today.
The Communities of the Quarter
The Christian Quarter is not a single Christian community. It is a mosaic of churches and traditions whose histories overlap but are not identical. Orthodox, Catholic, Oriental Orthodox, Protestant, and local Arab Christian institutions all contribute to the religious landscape of the quarter and the surrounding Old City.
The Greek Orthodox Patriarchate of Jerusalem is one of the city's principal historic Christian institutions and possesses extensive rights within the Church of the Holy Sepulchre. The Franciscan Custody of the Holy Land, representing the Roman Catholic presence at many Holy Places, has served in Jerusalem since the Middle Ages and maintains monasteries, pilgrimage institutions, and liturgical responsibilities within the Holy Sepulchre and elsewhere in the city.
The Armenian Apostolic Church has an equally deep connection with Jerusalem. Its patriarchate is centred in the neighbouring Armenian Quarter, particularly around the Cathedral of St James, while the Armenian community also holds substantial rights within the Holy Sepulchre.
The Coptic Orthodox, Syriac Orthodox, and Ethiopian Orthodox Churches maintain smaller but historically important communities and sacred spaces associated with the Holy Sepulchre. Protestant communities arrived much later in Jerusalem's history but are also represented within and near the Christian Quarter, most visibly by institutions such as the Lutheran Church of the Redeemer and Christ Church near Jaffa Gate.
Alongside patriarchates, monasteries, clergy, and pilgrims are Jerusalem's local Christians, including Arabic-speaking families whose histories form part of the social fabric of the city. Shops, homes, schools, workshops, restaurants, churches, and religious institutions exist beside one another. The quarter is therefore not merely a collection of monuments maintained for pilgrims: it remains part of a living city.
One small community makes this diversity especially visible on the roof of the Holy Sepulchre itself. The Ethiopian Orthodox community maintains a cluster of simple cells and a chapel on the church's roof and in the adjoining courtyard known as Deir el-Sultan. It is a modest space compared with the grand naves below, yet it has long been a point of both devotion and dispute between Ethiopian and Coptic Orthodox Christians over rights to the site — a reminder that the Status Quo governing the Holy Sepulchre extends outward even to its rooftop, and that the quarter's smaller communities guard their place in Jerusalem with the same seriousness as its largest patriarchates. Our guide to Deir el-Sultan follows this community's history and its continuing presence above the Holy Sepulchre in fuller detail.
A Living Christian Neighbourhood
The Christian Quarter is easiest to misunderstand when it is viewed only as a collection of holy sites. Churches dominate its skyline and pilgrims fill its streets, but the quarter is also a neighbourhood of homes, schools, monasteries, convents, patriarchal offices, guesthouses, workshops, shops, restaurants, and institutions serving both local Christians and visitors from around the world.
This mixture gives the quarter a character quite different from an archaeological park or an isolated pilgrimage sanctuary. A procession may pass through a street where merchants are opening their shops. Bells from one church may sound while another community is celebrating a different liturgy nearby. Clergy, monks, nuns, local families, shopkeepers, pilgrims, tour groups, students, and residents all use the same narrow network of streets.
Christian life here is also far more diverse than the word “Christian” might initially suggest. Greek Orthodox, Latin Catholic, Armenian Apostolic, Syriac Orthodox, Coptic Orthodox, Ethiopian Orthodox, Melkite Greek Catholic, Anglican, Lutheran, and other traditions have institutions in Jerusalem. Their languages, calendars, vestments, liturgies, architecture, and devotional practices give the quarter an unusually concentrated expression of global Christianity.
The differences become especially visible around major feasts. Easter is celebrated according to different liturgical calendars by different communities, while processions, bells, chants, candles, incense, and crowds transform the streets around the Holy Sepulchre. Christmas, Holy Week, Palm Sunday, Good Friday, and other celebrations similarly connect the churches with the public spaces around them.
Yet the quarter should not be romanticised as though everyday Christian life here were simply an extension of pilgrimage. It is also a residential and commercial neighbourhood whose communities have experienced demographic, economic, and political pressures over generations. Understanding the Christian Quarter therefore means paying attention not only to ancient stones but also to the people and institutions maintaining Christian life around them today.
Other Key Sites in the Christian Quarter
The Church of the Holy Sepulchre understandably receives most of the attention, but slowing down reveals other places that help explain the Christian Quarter's history and character:
- Lutheran Church of the Redeemer — Consecrated in 1898 beside the Muristan, the church occupies a site containing remains from earlier periods. Its bell tower is one of the Christian Quarter's prominent landmarks and offers wide views across the Old City when access is available.
- The Muristan — A market district immediately south of the Holy Sepulchre whose name preserves the memory of a medieval hospital complex. The area was particularly important during the Crusader period and is closely associated with the history of the Knights Hospitaller.
- Church of St John the Baptist — Recognisable by its silver dome, this historic church within the Muristan stands on a site with layers extending back before the Crusader period.
- Monastery of St Saviour — The principal Franciscan complex of the Custody of the Holy Land in Jerusalem, located near the New Gate and deeply connected with the Catholic presence in the city.
- Christian Information Centre — Operated by the Franciscan Custody near Jaffa Gate, it provides information concerning Christian Holy Places, liturgies, pilgrimage, and visiting Jerusalem.
These sites also reveal something easily missed when visitors hurry directly to the Holy Sepulchre: the Christian Quarter developed through many periods and communities. Byzantine foundations, Crusader masonry, Ottoman structures, nineteenth-century churches, monasteries, modern institutions, homes, and shops coexist within a remarkably compact area.
The Muristan — From Roman Jerusalem to the Knights Hospitaller
Immediately south of the Church of the Holy Sepulchre lies one of the Christian Quarter's most historically layered areas: the Muristan. Today its lanes, shops, cafés, fountain, churches, and open spaces can appear simply to form another part of the Old City market. Beneath that everyday appearance, however, lies a history extending across many periods of Jerusalem.
Parts of this area were originally used for quarrying and burial. After Hadrian refounded Jerusalem as Aelia Capitolina in the second century, the area became connected with the monumental centre of the Roman city. Constantine's construction of the Church of the Holy Sepulchre in the fourth century transformed the surrounding urban landscape again, placing the site beside one of Christianity's greatest pilgrimage sanctuaries.
The Muristan became especially important during the medieval period. Institutions here provided hospitality and medical care for Christian pilgrims, and during the Crusader Kingdom of Jerusalem the area became closely associated with the Order of St John — the Knights Hospitaller. Archaeological investigations have uncovered substantial remains belonging to their twelfth-century complex, which included a large hospital as well as religious and other buildings.
The very name Muristan preserves this medical history, deriving ultimately from a Persian term associated with a hospital. What appears today as a market district therefore preserves the memory of one of medieval Jerusalem's great institutions for receiving and caring for pilgrims.
The Church of St John the Baptist, with its distinctive silver dome, recalls the area's Christian history, while the nearby Lutheran Church of the Redeemer represents a much later layer of Christian Jerusalem. Consecrated in the nineteenth century, its presence beside Crusader and earlier remains demonstrates how new Christian institutions continued to enter the quarter long after the medieval period.
The Muristan is therefore a useful place to understand the Christian Quarter as a whole. Roman urbanism, Byzantine Christianity, medieval pilgrimage, the Crusades, Ottoman Jerusalem, nineteenth-century European churches, modern commerce, and contemporary Christian life all occupy the same few streets.
Streets, Markets, and Christian Craft Traditions
Much of the character of the Christian Quarter is encountered between its churches rather than inside them. Christian Quarter Road and the streets approaching the Holy Sepulchre are lined with small shops selling icons, crosses, rosaries, candles, incense, ceramics, textiles, jewellery, and other objects connected with pilgrimage and the Holy Land.
This commercial life is not separate from pilgrimage. For centuries, pilgrims have wanted something tangible to carry home from Jerusalem: an image, cross, rosary, medal, devotional object, or locally made craft that preserves the memory of the journey. Religious commerce consequently became part of the economy surrounding the Holy Places, just as hospices and guesthouses developed to accommodate the people travelling to them.
Among the objects encountered in Christian shops are olive wood carvings associated particularly with Bethlehem's Christian craft tradition. Crosses, rosaries, Nativity figures, and other devotional pieces connect Jerusalem's pilgrimage market with workshops in Bethlehem and other Christian communities of the Holy Land.
Mother-of-pearl work belongs to this broader tradition as well. Christian artisans have produced crosses, rosaries, jewellery, and decorative objects using materials and techniques passed through families and workshops. Alongside them are icons representing Eastern Christian traditions, Catholic medals and rosaries, Jerusalem Crosses, incense, and devotional objects reflecting the many churches represented in the city.
The market streets are also where sacred and ordinary Jerusalem meet most visibly. A pilgrim carrying a wooden cross may pass a delivery cart; clergy move between monasteries while merchants negotiate with customers; church bells sound over shops selling food and household goods. The result is not a carefully preserved religious district but a working Old City neighbourhood in which pilgrimage has become part of everyday economic and social life.
For visitors, these streets are worth walking slowly. Looking beyond the merchandise reveals old stone doorways, inscriptions, monastery entrances, rooftop crosses, courtyards, staircases, and architectural fragments that are easily missed when the Christian Quarter is treated simply as the shortest route to the Holy Sepulchre.
Pilgrimage, Processions, and the Rhythm of the Christian Quarter
The Christian Quarter changes according to the religious calendar. A visitor arriving on an ordinary weekday may encounter relatively quiet monastery courtyards and narrow streets filled mainly with residents, merchants, and small groups of pilgrims. During major Christian feasts, the same spaces can become routes for processions and gathering places for worshippers from many countries.
This is particularly evident during Holy Week and Easter, when the Church of the Holy Sepulchre and the streets around it become the focus of intense liturgical activity. Catholic, Greek Orthodox, Armenian, Coptic, Syriac, Ethiopian, and other communities follow their own rites and calendars, sometimes celebrating major observances on different dates and sometimes filling the quarter simultaneously with distinct traditions.
No single day illustrates this more vividly than Holy Saturday, when the streets of the Christian Quarter fill with Orthodox pilgrims awaiting the Holy Fire Ceremony inside the Aedicule. Crowds gather from the early morning, carrying unlit candles that will be lit from a flame Orthodox tradition holds emerges from the tomb itself, and the fire is then carried out through the church doors into the quarter's streets and onward to churches across the city and beyond. Our guide to the Holy Fire Ceremony explains the ceremony's history, its place within Orthodox Easter, and what pilgrims witness inside and outside the church on the day itself.
The Via Dolorosa provides one of the clearest examples of worship moving beyond church walls. The Stations of the Cross transform streets normally used for commerce and daily movement into a devotional route. Pilgrims pray, sing, carry crosses, and stop at the Stations while ordinary Old City life continues around them.
The Holy Sepulchre itself follows a complex cycle of liturgies belonging to the communities that share it. Bells, processions, chants, lamps, incense, and the movement of clergy through spaces controlled under the Status Quo make the church — and by extension the surrounding quarter — something very different from a monument visited only for its architecture.
This coexistence of pilgrimage and everyday life is one of the defining characteristics of Christian Jerusalem. Sacred geography is not separated from the city. The route to a holy place may pass through a market; a monastery entrance may sit between shops; a procession may momentarily reshape an ordinary street. The Christian Quarter makes visible a form of Christianity in which place, worship, memory, and community remain physically intertwined.
Practical Guidance for Visitors
The Christian Quarter can be approached conveniently from either the Jaffa Gate or New Gate. Jaffa Gate is particularly useful for visitors arriving from western Jerusalem and provides easy access toward Christian Quarter Road and the Muristan. New Gate opens directly into the northern part of the Christian Quarter.
Distances within the Old City are short, but walking can take longer than expected. Streets are narrow, routes twist between buildings, stone paving can be uneven or slippery, and crowds can slow movement around major pilgrimage sites. Comfortable footwear is more useful here than judging distances on a map.
Modest and respectful dress is appropriate when entering churches and monasteries. Worship should be treated as worship rather than as a tourist performance: avoid interrupting services, respect areas temporarily closed to visitors, and follow instructions from clergy or attendants.
Opening hours and access can change because of liturgical celebrations, religious feasts, maintenance, security conditions, or decisions by the communities responsible for individual sites. Visitors should therefore verify current conditions with official church, pilgrimage, or local authorities shortly before travelling rather than relying entirely on fixed hours published in an older guide.
Early morning can offer a quieter experience of the quarter and the Holy Sepulchre, although conditions vary by season, feast days, pilgrimage schedules, and current circumstances. Allowing several hours rather than rushing from landmark to landmark also makes it possible to notice the smaller churches, courtyards, inscriptions, workshops, and daily life between the major sites.
Visitors interested in the Christian craft tradition encountered throughout Jerusalem and Bethlehem can also explore our olive wood crosses and crucifixes from the Holy Land, handmade within the wider tradition of Christian olive wood craftsmanship centred particularly around Bethlehem.
Sources and Further Reading
- Custody of the Holy Land — Official Franciscan information concerning the Holy Places, Christian pilgrimage, liturgical life in Jerusalem, and the Franciscan presence in the Holy Land.
- Greek Orthodox Patriarchate of Jerusalem — Official material concerning the Church of the Resurrection/Holy Sepulchre, Orthodox pilgrimage, and the historic Status Quo governing the Holy Places.
- Eusebius of Caesarea, Life of Constantine — An essential fourth-century literary source for Constantine's building program and the construction of the first Christian sanctuary over the site venerated as Christ's tomb.
- Oxford Bibliographies — The Church of the Holy Sepulchre — Scholarly overview of the church's Constantinian foundation, Byzantine and Crusader rebuilding, architecture, archaeology, and major historical research.
- University of California Press, Finding Jerusalem: Archaeology between Science and Ideology — Academic discussion of the archaeology and architectural development of the Holy Sepulchre and its place within the changing city of Jerusalem.
- University of Cologne — The Muristan in Jerusalem — Archaeological research into the area adjoining the Holy Sepulchre, including its Roman, Byzantine, and Crusader development and its association with the medieval Hospitallers.
Frequently Asked Questions
Where is the Christian Quarter of Jerusalem?
The Christian Quarter occupies the northwestern part of Jerusalem's Old City. It lies around the Church of the Holy Sepulchre and extends toward the New Gate, Jaffa Gate, and Muristan, adjoining the Muslim and Armenian Quarters.
What is the main church in the Christian Quarter?
The Church of the Holy Sepulchre is the quarter's principal Christian sanctuary. It contains the sites traditionally venerated as Golgotha, where Jesus was crucified, and the tomb in which he was buried and from which Christians believe he rose from the dead.
Which Christian denominations share the Church of the Holy Sepulchre?
The principal custodial communities are the Greek Orthodox, Roman Catholic Franciscans, and Armenian Apostolic Church. The Coptic Orthodox, Syriac Orthodox, and Ethiopian Orthodox Churches also maintain established rights and spaces associated with the sanctuary. Their arrangements are governed by the historic Status Quo.
Does the Via Dolorosa pass through the Christian Quarter?
Yes. The traditional route begins farther east in the Old City and approaches the Holy Sepulchre toward its final stations. Station IX is near the Coptic complex by the church, while Stations X through XIV are commemorated inside the Holy Sepulchre.
Can non-Christians visit the Christian Quarter?
Yes. The streets and markets of the Christian Quarter are part of Jerusalem's Old City and are visited by people of many faiths and none. Many churches also welcome respectful visitors, although access may be restricted during services, religious ceremonies, or other circumstances.
Is the Christian Quarter safe to visit?
Conditions in Jerusalem can change, sometimes quickly. Visitors should consult current official travel and local security guidance before travelling and follow instructions from local authorities and the religious institutions responsible for individual sites. An article about the quarter should not be treated as real-time security advice.
What languages will I hear in the Christian Quarter?
Arabic is an important language of Jerusalem's local Christian community, while Hebrew and English are also widely encountered in the city. Christian worship may be heard in Greek, Latin, Armenian, Arabic, Syriac, Coptic, Ge'ez, and other liturgical languages, reflecting the extraordinary diversity of the churches represented in Jerusalem.
How much time should I allow for the Christian Quarter?
A visitor can walk through the quarter relatively quickly, but several hours allow a much better experience. The Church of the Holy Sepulchre alone deserves unhurried time, while the Muristan, smaller churches, monasteries, markets, and surrounding streets reveal aspects of Christian Jerusalem that are easily missed on a rushed visit.
Closing Reflection
The Christian Quarter is remarkable not because it has remained frozen in time, but because it has not. Empires have disappeared, walls and churches have been destroyed and rebuilt, pilgrimage routes have shifted, Christian communities have negotiated and sometimes disputed their places within the Holy City, and generations of residents have lived ordinary lives amid sites of extraordinary religious importance.
Yet Christian prayer continues here. Bells still sound above the stone streets. Incense still rises inside ancient sanctuaries. Pilgrims still approach Golgotha and the Tomb of Christ, while local Christians continue to worship, work, study, raise families, and maintain institutions within and around the Old City.
That is what separates the Christian Quarter from an archaeological site. Its stones preserve history, but its meaning does not belong only to history.
For a Christian pilgrim, walking these streets brings together two Jerusalems at once: the Jerusalem remembered through Scripture and Christian tradition, and the complicated, living Jerusalem that exists today. The two cannot be completely separated — and perhaps that is precisely why the Christian Quarter remains one of the most compelling places of pilgrimage in the Holy Land.
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