Jerusalem in Christianity in the context of "Farewell Discourse"

The ministry of Jesus, in the canonical gospels, begins with his baptism near the River Jordan by John the Baptist, and ends in Jerusalem in Judea, following the Last Supper with his disciples. The Gospel of Luke states that Jesus was "about 30 years of age" at the start of his ministry. A chronology of Jesus typically sets the date of the start of his ministry at around AD 27–29 and the end in the range AD 30–36.

Jesus' early Galilean ministry begins when after his baptism, he goes back to Galilee from his temptation in the Judaean Desert. In this early period, he preaches around Galilee and recruits his first disciples who begin to travel with him and eventually form the core of the early Church as it is believed that the apostles dispersed from Jerusalem to found the apostolic sees. The major Galilean ministry which begins in Matthew 8 includes the commissioning of the Twelve Apostles, and covers most of the ministry of Jesus in Galilee. The final Galilean ministry begins after the beheading of John the Baptist as Jesus prepares to go to Jerusalem.

Calvary (Latin: Calvariae or Calvariae locus) or Golgotha (Biblical Greek: Γολγοθᾶ, romanized: Golgothâ [Κρανίου Τόπος or Κρανίο]) was a site immediately outside Roman Jerusalem's walls where, according to Christianity's four canonical gospels, Jesus was crucified.

Since at least the early medieval period, it has been a destination for pilgrimage. The exact location of Calvary has been traditionally associated with a place now enclosed within one of the southern chapels of the multidenominational Church of the Holy Sepulchre, a site said to have been recognized by the Roman empress Helena, mother of Constantine the Great, during her visit to the Holy Land in 325.

The Liturgy of Saint James is a form of Christian liturgy used by some Eastern Christians of the Byzantine rite and West Syriac Rite. It is developed from an ancient Egyptian form of the Basilean anaphoric family, and is influenced by the traditions of the rite of the Church of Jerusalem, as the Mystagogic Catecheses of Cyril of Jerusalem imply. It became the primary Divine Liturgy in the Church of Antioch and Church of Jerusalem in the early fifth century, soon becoming supplanted by the liturgies of Saint Basil and Saint John Chrysostom. It is still the principal liturgy of the Syriac Orthodox Church, the Malankara Orthodox Syrian Church, the Maronite Church, the Syriac Catholic Church, Syro-Malankara Catholic Church and other churches employing the West Syriac Rite. It is also occasionally used in the Eastern Orthodox Church and Melkite Catholic Church. The Malankara Mar Thoma Syrian Church uses a reformed variant of this liturgy, omitting intercession of saints and prayer for the dead.

The liturgy is attributed with the name of James the Just and patriarch among the Jewish Christians at Jerusalem.

Several differences exist within the organizational structures and governance of the Catholic Church and the Eastern Orthodox Church. These are distinguished from theological differences which are differences in dogma and doctrine. A number of disagreements over matters of ecclesiology developed slowly between the Western and Eastern wings of the State church of the Roman Empire centered upon the cities of Rome (considered to have fallen in 476) and New Rome/Constantinople (also considered to have "fallen" in 1453) respectively. The disputes were a major factor in the formal East-West Schism between Pope Leo IX and Patriarch Michael I in 1054 and are largely still unresolved between the churches today.

The Catholic Church and the Eastern Orthodox Church have been in a state of official schism from one another since the East–West Schism of 1054. This schism was caused by historical and linguistic differences, and the ensuing theological differences between the Western and Eastern churches.

The main theological differences with the Catholic Church are the papal primacy and the filioque clause. In spirituality, the tenability of neo-Palamism's essence-energy distinction and of the experiential vision of God as attained in theoria and theosis are actively debated.

In the New Testament, the Sanhedrin trial of Jesus refers to the trial of Jesus before the Sanhedrin (a Jewish judicial body) following his arrest in Jerusalem and prior to the trial before Pontius Pilate. It is an incident reported by all three Synoptic Gospels of the New Testament, while the Gospel of John refers to a preliminary inquiry before Annas. The gospel accounts vary on a number of details.

Jesus is generally quiet, does not defend himself, rarely responds to the accusations, and is found guilty of: violating the Sabbath law (by healing on the Sabbath); threatening to destroy the Jewish Temple; practicing sorcery, exorcising people by the power of demons; blasphemy; and claiming to be the Messiah. He is then taken to Pontius Pilate, the governor of Roman Judaea, to be tried for claiming to be the King of the Jews.

In all four canonical gospels of the Christian New Testament, the cleansing of the Temple narrative tells of Jesus expelling the merchants and the money changers from the Temple in Jerusalem.

In this account Jesus and his disciples travel to Jerusalem for Passover, where Jesus expels the merchants and consumers from the temple, accusing them of turning it into "a den of thieves" (in the synoptic Gospels) and "a market" (in the Gospel of John) through their commercial activities.