Question:
Is it permitted to enter an old church that is no longer used for worship and now serves as a museum, such as during a tour? While traveling through the beautiful countryside of Scotland on a guided tour, I arrived at a famous historic site—an old church called St. Magnus Cathedral in Orkney—which the guide explained is no longer actively used for regular worship and is now visited mainly as a museum and tourist attraction. As my group was about to enter and explore its impressive structure and history, I began to wonder: What is the halacha—am I permitted to enter such a place, given that it now functions primarily as a museum rather than a house of worship?
Answer:
One should not enter even an ancient church, even for touring or museum purposes. If the church is still used—even occasionally—for worship, then entering is prohibited from the letter of the law. Likewise, if the proceeds support the church or related religious institutions, one should not enter it. Furthermore, even if the church no longer serves any religious function, and any connection to idol worship has been nullified and all of its proceeds go to non-—in which case entering it may technically be permitted, nonetheless, even then, it is proper for a Jew to distance himself and avoid entering.
| Scenario | Halachic Ruling |
| Entering a church for touring or museum purposes | One should not enter; in many cases it is forbidden |
| Church still used (even occasionally) for worship | Forbidden to enter |
| Proceeds support the church or related religious institutions | One should not enter |
| Church no longer used but still connected to idolatry | Forbidden to enter |
| Church no longer used and idolatry has been nullified | Technically may be permitted |
| Even when technically permitted | One should still distance himself and avoid entering |
Explanation:
In order to properly address this question, we will first present a general overview of the prohibition against entering a place of idolatry, which includes churches. We will then examine the specific case of entering an old church that is no longer used for worship and has been converted into a museum.
General prohibition of entering a church: It is a clear Mishneh in Miseches Avoda Zara that it is forbidden to even enter a city of idolatry, let alone to enter a house of idolatry. As for the reason for this prohibition, primarily it is due to Chashad as it appears to the onlooker that one is going to prostrate to an idol and worship idolatry. In addition, when entering into the house of idolatry it is forbidden due to that it appears that one is paying his respects to the idol. In addition, it is forbidden for one to benefit from the walls and roof of the house of idolatry, such as to get shade from the rain or the sun. Accordingly, it is clear that it is absolutely forbidden to enter into a temple of idolatry, and according to some authorities it is forbidden even in the case of danger of life, as it is included within Yaharog Veal Yavor. Accordingly, it is forbidden to enter into a church, being that Christians are considered idol worshipers for Jews. According to all opinions it is forbidden to enter the main sanctuary of the church where the prayers take place. It is however under dispute whether one may enter the surrounding rooms and courtyard of the church in which the services do not take place in, and practically we rule that one is to be stringent like the second opinion that it is forbidden to be done. Accordingly, many authorities rule that it is forbidden to enter a church for virtually any purpose—including visiting, touring, or viewing its architecture and artwork.
Now that we have explained the general prohibition against entering a church, we will examine whether this prohibition still applies in cases where the church is no longer in use.
Status of a Church No Longer in Use: If a church is still used for worship—even occasionally—it retains its full prohibited status, and entering remains forbidden. This includes cases where funds from visitors help support the institution of the church or related organizations, as in such a case the building has never been nullified from its Avoda Zara status. However, if the building has been completely abandoned as a place of worship and no longer serves any religious function and does not support any church organization, then its status may change. In halachic terms, if idolatry has been “nullified” (bitul avodah zarah) by non-Jews—such as by removing all religious elements and repurposing the building—it can lose its prohibited status and become permitted for benefit. [In fact, some Poskim even permit an old church to be turned into a Shul.] Accordingly, some authorities therefore allow entry into a church that has been fully decommissioned and converted into a secular site, such as a museum, when profits no longer support religious activity.
Practical Ruling: Even in cases where there may be room for technical leniency, many authorities emphasize that one should still avoid entering. This is due to concerns such as:
- Maintaining proper distance from idolatry
- Avoiding exposure to religious symbols such as crosses
- Preventing mar’it ayin (appearance of wrongdoing)
- Avoiding chillul Hashem (desecration of Hashem’s Name)
Thus, the general and recommended approach is to refrain from entering altogether, unless there is a truly compelling need.
Sources:
Bruch Omer [Sheraga] 63; Shut Hashluchim 1:66; Kum Hishalech Ba’aretz 57
See regarding the general prohibition against entering a house of idolatry: Michaber 149:1; Michaber 150:1; Rama Y.D. 149:2 regarding a dispute if one may enter the courtyard; Rama Y.D. 150:1 and 3; Shach Y.D. 149:1 in name of Rambam in Pirush Hamishnayos that it is forbidden to enter the home of idolatry, and Shach 149:2 that possibly one must even give up his life before entering; Shach 150:2-3; Rambam and Raavad Avoda Zara 9:10; Rambam in Pirush Hamishnayos on Mishneh Avoda Zara 1:4 p. 11b; Kesef Mishneh and Lechem Mishneh on Rambam ibid; Tosafus Avoda Zara 17b; Rashba Avoda Zara 12a, Ritva Avoda Zara 11a, and Tur Y.D. 149 that even by Pikuach Nefesh such as to get a drink its forbidden and its Yaharog Veal Yavor; Yireim 102; Rosh Kelal 19 permits in case of Pikuach Nefesh; Tosefta Avoda Zara 1:1; Sefer Chassidim 435; Chaim Bayad 26; Darkei Teshuvah 157:6; Ruach Chaim Y.D; Peri Hasadeh 2:4; Kol Yehuda 28; Darkei Teshuvah 150:2, 6;
See regarding the prohibition to enter into a church: Igros Moshe Y.D. 3:129; Yechaveh Daas 3:65; 4:45; Yabia Omer Y.D. 2:11; Tzitz Eliezer 10:1; 14:91; Shevilei David Y.D. 154; Mareh Bezek 1:22; Bnei Banim 3:35; Teshuvos Yisrael 1:59; Dibros Eliyahu 4:10; Koveitz Beis Hillel 24-25; Shut Harav Harpshi 5746 82; Ratz Katzevi 14; See Kerach Shel Romi 1:4
See regarding the prohibition to enter a city of idolatry due to Chashad: Mishneh Avoda Zara 11b and Rashi and Rambam there in Pirush Hamishnayos;
See regarding the status of Christians as idol worshipers: Rambam Machalos Assuros 11:7; Avoda Zara 9:4; Pirush Hamishnayos Avoda Zara 1:3; Teshuvas Harambam 448; Rama Y.D. 148:12 [in uncensored editions] lists Xmas and New Years as Holidays of idolatry; Likkutei Sichos 37 p. 198; Rebbe in handwritten editing remarks to a letter “Christianity is Avoda Zara, is in contrast to the seven Nohadite laws, as opposed to Islam. However, the Christians of today are simply “Maaseh Avoseihem Beyadeihem”; Bnei Banim Henkin 3:35
See regarding Bittul of Avoda Zara: Michaber Y.D. 146:1 and 5-6; Asei Lecha Rav 1:181; Kishrei milchama 3:61
See regarding turning a church into a shul: M”A 154 in name of Reim is lenient; Elya Raba is stringent; M”B 154:45 custom to be lenient although if is Beis Avoda Zara [bow to cross] then forbidden unless completely renovate; Igros Moshe 1:49; Piskeiy Teshuvos 154:30-May never rent. May buy if not defined as Beis Avoda Zara [i.e. mosque]. If is defined as Beis Avoda Zara may not turn into shul unless buy and reform