THE HOUSE OF VIRGIN MARY IN EPHESUS AND HER LAST DAYS
by Fr. Adrian Baicu OFM CONV.

Over the centuries, the Lord has blessed His Church with remarkable women who have had a profound impact on its life and mission through their personal witness and spiritual inspiration. Among such great spiritual figures are Bridget of Sweden, Catherine of Siena, Catherine Labouré, and others. As the Church participates in the Synod on Synodality, a closer look at their lives and work can be particularly helpful. Anne Catherine Emmerich was not a scholar of Sacred Scripture or Church history. She was a devout and very pious nun who was open to the inspirations of the Holy Spirit. This is the miraculous nature of her writings, especially in her descriptions of the final days of the Virgin Mary and her house in Ephesus. Her visions were recorded not for debate, but rather to renew faith in the hearts of those who encountered them.

The Two Traditions: Jerusalem and Ephesus

In fact, there are two traditions regarding the last days of the Virgin Mary on earth: the Jerusalem tradition and the Ephesus tradition. The Jerusalem tradition is more recent, based primarily on the writings of St. John Damascene, who quotes Pseudo-Dionysius and the legend of Euthymius—an apocryphal text describing Our Lady’s final years. This tradition was continued by Andrew of Crete and Germanus of Constantinople, forming the basis of the so-called “Jerusalem tradition.” It is part of the Byzantine tradition and also relies on the existence of the Assumption of Our Lady Church in Jerusalem, which is later than the House in Ephesus. Even Anne Catherine Emmerich speaks of a tomb prepared for Our Lady in Jerusalem. In her last years, Mary traveled to Jerusalem, became sick and weak, and the Christian community there prepared for her burial. However, she recovered and was able to return to Ephesus.

Apostolic Presence in Ephesus

The Ephesus tradition, however, is older. It is rooted in Jesus’ words “Woman, here is your son,” and to the disciple, “Here is your mother.” From that time on, this disciple took her into his home. (Jn 19, 26-27). Most of the Apostolic Fathers confirm that John came to Ephesus, where he preached the Gospel and founded communities known as the Seven Churches of the Apocalypse. He wrote his Gospel there and was later exiled to Patmos, where he wrote the Apocalypse. St. Paul and Barnabas also came to Ephesus around the year 52. According to Eusebius of Caesarea and St. Jerome, John presided over the Church in Ephesus, died, and was buried there. Polycrates, Bishop of Ephesus (186–195), also attests to this, and a basilica was later built on the site.

St. Gregory of Tours (538–594), in his Liber Miraculorum (chapter 30), tells us that St. John wrote his Gospel in a “house with four walls but without a roof.” De transitus Virginis Marie, an apocryphal text by Pseudo-Melito of Sardis, describes the death of Our Lady, surrounded by the apostles who miraculously gathered there, and her Assumption into heaven accompanied by divine signs. Jesus came with angels, her body was carried by three virgins, 15,000 people witnessed the miracle, and three days after her death, the Angel Gabriel opened her tomb, allowing her to be assumed into heaven.

Pseudo-Melito also speaks about Mary Magdalene’s last days in Ephesus and the legend of the seven sleepers. St. Epiphanius (313–403), Bishop of Salamis, Cyprus, who lived most of his life in Palestine, was the first to speak of the Assumption of Our Lady. He does not mention a tomb of Mary in Jerusalem; such a place was unknown to him. The same silence is found in St. Jerome, who knew the holy sites well, and in Pope Leo, who requested a complete description of the holy places at that time. There is no mention of Mary’s tomb. A Marian shrine in Jerusalem, built after the Council of Ephesus to celebrate the divine maternity of Our Lady, is the earliest reference we have—no earlier Marian shrine is recorded.

The House of the Virgin Mary in Ephesus, Panaya Kapulu

Seventy years separate Anne Catherine Emmerich’s visions from the discovery of the House of the Virgin Mary (Meryem Ana Evi, Panaya Kapulu) on Mount Bülbüldağ, near the ruins of Ephesus. After Pentecost, Peter celebrated Mass in the Upper Room, where he was appointed bishop in the presence of the apostles and with the blessing of Our Lady, who was named their common mother. Emmerich’s descriptions highlight the great reverence the apostles had for the Virgin Mary, a reverence that endured throughout her life. Following the Lord’s Ascension, Mary lived for three years on Mount Zion.

A Life of Pilgrimage and Prayer

After St. Stephen’s martyrdom, she moved to Bethany for four years. Four years later, when Lazarus and his sisters were arrested, Mary left Jerusalem. Before departing, she met with the Apostle James and foresaw his martyrdom. Mary then resided in Ephesus for nine years before her Dormition. During that period, she traveled twice to Jerusalem—first for the Council and later before her passing.

St. Gregory of Tours mentions that Mary Magdalene also came to Ephesus and spent her last years there. He recounts the legend of the Seven Sleepers—princes of the imperial court who refused to sacrifice to idols and fled persecution under Decius, finding refuge in a mountain cave where they fell into a deep sleep and awoke 150–200 years later when Ephesus was a Christian city. The location of Mary Magdalene’s tomb was lost during the Middle Ages but was identified by archaeologist Louis Massignon in 1952.

The Architecture and Sacred Layout

The Apostle John built a stone house for the Virgin Mary, not as a hermitage but near a small village where Christian Jews sought refuge from persecution in Jerusalem. Her house was the only one made of stone, while the others lived in huts, caves, or tents hastily constructed for safety. This arrangement allowed Mary to lead a quiet, contemplative life with a maidservant. She was used to such a lifestyle, having spent four years in the Temple during her childhood. The village was on an elevated plain south of Ephesus, offering views of both the sea and the city. The mountain rises 610 m above sea level and faces the island of Samos. The sea is about 8 km away. The village was fertile, with orchards, gardens, and herds of goats, and was remote enough that no one passed by. It was small—about 30 minutes’ walk in circumference. Nearby stood a castle where a deposed king once resided; he was converted by St. John, and the castle became a bishop’s residence for a time. A small stream provided water for the inhabitants.

The house was cross-shaped, with square front and side sections and a rounded back. High windows near the flat roof let in light. Inside, the house was divided into two parts. The main hall, with a hearth at its center, measured about 6 by 12 meters. A wall with a chimney separated this area from the oratory and Mary’s dormitory. On either side of the main hall, separated by light screens, were small cells for the maidservant and visiting women. Behind the main section was a darker space, decorated with panels and ornaments. The farthest corner, or apse, served as Mary’s oratory, where a tabernacle held a Y-shaped cross. Here, Mary kept linens used to wash Jesus’ body, His garments, and her wedding dress. To the right of the oratory was Mary’s sleeping cell; on the opposite side was a storage room, separated by a curtain. Mary’s bed was a narrow, low box against the wall. An altar, set up by the apostles, stood nearby. Archaeological research has confirmed the existence of a door leading outside from Mary’s bedroom, initially covered during the first reconstruction phase and later reopened.

The Blessed Mother lived here with her maidservant, who prepared simple meals. She received occasional visits from the apostles, especially John. Whenever possible, they celebrated Holy Mass in the oratory, and Mary received Communion with great devotion. She showed no signs of physical decay and lived in profound peace. John’s visits included celebrating Mass, where Mary received Holy Communion kneeling before the cross.

Each day, Mary walked and meditated on the Way of the Cross on a hill behind her house, weeping with compassion. She marked the stations with stones, each inscribed with its meaning. There were 12 stations, not 14. The distance of this Way of the Cross matched that of the one in Jerusalem. At the 12th station was a grotto serving as a reminder of Jesus’ burial and a temporary tomb for Mary. This grotto, hidden under a mound, lay about a half-hour from her house. Archaeological research by Joseph Laysen in 1982 confirmed the existence of the Way of the Cross and, in particular, the 5th station. It was located not behind the house to the west, but to the north. A mound believed to contain the Virgin Mary’s tomb was identified.

After Our Lady’s Assumption, the house became a place of pilgrimage. It was transformed into a church and was later rebuilt in the 4th century.

The Passing of Our Lady in Ephesus

When Mary prayed the Holy Way of the Cross, she wore a special overgarment that fell in folds down her back, reaching her feet. It resembled a festal robe, like those worn according to ancient Jewish customs. Her hair was concealed beneath a yellowish cap, pointed at the forehead and folded at the back of her head. A soft black veil hung down below her waist. She had worn such attire during the Crucifixion, beneath her mantle of prayer and mourning, and now wore it only during this devotion. Otherwise, she set it aside while working in the house.

Before her passing, the Blessed Virgin summoned the Apostles through prayer. She was in her sixty-third year, having been fifteen at Christ’s birth.

At Mary’s request, the Apostles received angelic guidance to come to Ephesus. Their journeys were divinely aided. Peter, Andrew, and John arrived first. They brought with them relics of the Prophets or the first Christian martyrs, placing them before themselves during prayer or when offering the Holy Sacrifice. Peter had been in the region of Antioch, Andrew in Jerusalem; they traveled together and found John already there. Jude Thaddeus and Simon were in Persia when summoned, and Thomas, farthest away in India, arrived only after Mary’s death. Bartholomew was in Asia, east of the Red Sea. Paul was not summoned, as only those closely connected to the Holy Family were called.

Mary lay calmly on her couch. The Apostles embraced each other, many weeping for joy and sorrow as they gathered under such circumstances. They greeted each other and then approached the Virgin Mary to receive her blessing. She prayed for each of them. Mary instructed John on what to do with her remains. Peter and the disciples then celebrated Holy Mass at an altar set up and taken down daily. They wore festive mantles, and everyone received the Holy Eucharist. Peter first administered the last anointing to Mary, then gave her Holy Communion, which she received sitting upright. After a short prayer, John offered her the chalice, which she received in a slightly reclined position.

After Communion, Mary spoke no more. A miraculous event occurred: her body, radiant and youthful, was lifted above her couch. The roof of the chamber disappeared, revealing the heavenly Jerusalem. Angels prepared the way to the throne of the Most Holy Trinity, and the souls of the just came to greet her. Finally, she was welcomed by her Son, who placed a scepter in her hand, allowing her to watch over the entire earth. Mary died at the hour of None, the same hour as Jesus. Peter and John witnessed the glory of her soul ascending, their faces lifted upward, while the other Apostles knelt in awe.

Her body lay radiant, eyes closed, hands crossed on her breast. The women present covered the holy remains with a sheet, taking turns praying at her head and feet. The burial site was a small grotto at the end of the Way of the Cross, representing Christ’s Holy Sepulchre—smaller than His, surrounded by a modest garden enclosed by stakes. The women prepared the body for burial, placing it in a basket lined with covers so it lay slightly above the edge. The body was remarkably light and appeared shining and fresh. They cut locks of her hair for relics, placed herbs under her arms, and prepared to enshroud her in white garments and winding sheets. They placed a wreath of white, red, and sky-blue flowers on her head, symbolizing her virginity, and covered her face with a transparent veil. Her feet and arms were bound with aromatic herbs. The body was then placed in a white wooden coffin, which was carried in procession to the grotto about 30 minutes away.

They placed the coffin in the tomb and prayed there for two days. On the third day, at night, when the Apostle Thomas, who had arrived late, wished to venerate the body, he and John found it gone. Only the winding sheets remained, arranged as if gently left behind. John exclaimed, “She is no longer here!” They gathered the linens as relics and returned to the house, praying and singing Psalms. Later, they made the tomb inaccessible, though they left a hidden passage so the holy women could still look inside. They built a small chapel above and beautified the garden and the Way of the Cross. The Apostles and faithful would return there to pray, as do pilgrims even today.

Conclusion

This overview of Anne Catherine Emmerich’s visions regarding the House of Our Lady in Ephesus and her passing to the Father’s home reveals her special place in the heart of the Church. Two aspects of her story stand out.

First, Emmerich recorded her visions of the Virgin Mary’s final days, death, and Assumption in Ephesus in August 1821, anticipating the eventual definition of the dogmas of the Immaculate Conception (1854) and the Assumption (1950). Even before official recognition, she spoke of Mary as the Immaculate Conception and described the Assumption, thus acting as a prophetic voice for the people of God.

Second, although Emmerich’s writings may not meet strict historical or theological standards, their influence on the faithful is undeniable. Her visions have inspired countless believers, guiding them not only to her writings but also to sacred sites like Ephesus, where many feel they can connect with the divine mysteries she described. Viewed through the principle of “Lex orandi, lex credendi“—the law of prayer is the law of belief—her visions reflect and shape the devotional life of the Church. They hold profound significance for the faithful, reinforcing their faith and spiritual understanding, and thus play an important role in the Church’s lived experience.