The Church of St Stephen in Nessebar clearly shows its Byzantine roots from the outside – with its decorative brickwork and balanced proportions. Still, at first glance, you might not immediately think you’re looking at a church. almost every surface is covered in frescoes – some vivid and skilfully executed, others more modest, almost unfinished, as if painted by a less experienced hand.
Church of St Stephen in Nessebar | Kirche des Heiligen Stefan in Nessebar | Église Saint-Étienne à Nessebar | Църква „Свети Стефан“ в Несебър | Церковь Святого Стефана в Несебыре | Cerkiew św. Stefana w Nessebarze | 内塞巴尔的圣斯特凡教堂 | ネセバルの聖ステファン教会 | 네세바르의 성 스테판 교회
The Church of St Stephen in Nessebar, a town situated on Bulgaria’s Black Sea coast, also known as the New Metropolis, is a precious monument of medieval ecclesiastical architecture.
I ended up in Nessebar somewhat by chance, en route to Istanbul. A friend of mine runs a travel agency that specialises in unusual destinations. He had come up with the idea of a late autumn stay in Golden Sands, Bulgaria – where it was still warm enough for me to swim undisturbed in the hotel pool – with a two-day coach trip to Istanbul as part of the itinerary. I knew virtually nothing about Nessebar beforehand.
After about half an hour of wandering through a nice looking old town, we stepped into this small church – and, to put it plainly, my jaw dropped. Unlike many other churches I’ve seen in recent years, this one hadn’t been fully restored. Instead, what remains from the past has been carefully preserved as it is. Coming from a country where so much was destroyed in wars – where what we see today is often a reconstructed version of the original – I’ve come to truly value places that have retained their authentic character. There’s something deeply moving about standing in a space where the passage of time is visible, not hidden, but you still see the past.
ABOUT NESSEBAR
Originally founded by the Thracians as Menebria, Nessebar was taken over by Greek settlers from Megara in the 6th century BC, who renamed it Mesembria. It later flourished as a major port under Roman rule and became an episcopal centre within the Byzantine Empire. During the Middle Ages, the city was incorporated into the Bulgarian state and emerged as a key strategic stronghold, frequently passing between Bulgarian and Byzantine control. Since antiquity, Nessebar’s prosperity has been rooted in maritime trade.
Then, for nearly five centuries – from 1453 onwards – the city remained under Ottoman rule. In the early years of this period, Nessebar attempted to preserve its identity through the strength and vitality of its Christian community. However, over time, the city lost its political and military importance, the port declined, and Nessebar gradually became a quiet fishing and farming settlement. Yet even as its prominence faded, the town acquired a distinctive architectural legacy. The 18th and 19th centuries saw the construction of characteristic stone-and-wood houses, with solid masonry bases and timber-framed upper storeys that overhang the narrow cobbled streets – a modest but enduring expression of the Bulgarian Revival style.
Deprived of major investment and largely bypassed by modern infrastructure, Nessebar changed little for decades, preserving much of its historical character just so. Nessebar was restored to Bulgarian control in 1885, following the unification of the Principality of Bulgaria with the autonomous province of Eastern Rumelia, of which it had been a part after the Russo-Turkish War. However, the absence of a direct railway connection and the town’s relative isolation slowed its development. It was not until the 1920s and 1930s that Nessebar’s exceptional historical and architectural value began to be widely recognised.
Just a few photos of the Nessebar heritage.
Archaeologists and historians began to document and study Nessebar’s churches, city walls and Byzantine-era monuments in greater depth, and the first conservation efforts were launched in 1934. After 1945, the town began to attract growing numbers of visitors, drawn by both its historical significance and its coastal setting. In 1956, Nessebar was officially declared an architectural and archaeological reserve of Bulgarian national importance. This recognition culminated in 1983, when the Old Town was inscribed on the UNESCO World Heritage List. Adding to its appeal is the fact that several of the country’s largest seaside resorts — including Golden Sands — are located nearby, making Nessebar a popular cultural destination for holidaymakers visiting the region for sun and leisure.
ABOUT NESSEBAR CHRISTIAN ROOTS AND COMMUNITY
Since antiquity, Nessebar has been renowned for its remarkable concentration of historic churches and a strong Christian presence. Christianity reached the city in the early centuries AD. As a prominent trading port on the Black Sea, Nessebar maintained close contact with both the Greek and Roman worlds, which facilitated the spread of new religious ideas. During the Roman Empire the first Christian communities began to form. Following the Edict of Milan in 313, which legalised Christianity across the empire, the Church developed rapidly. By the 4th or 5th century, Nessebar had already become the seat of a bishopric. It was around this time that the first significant churches were constructed, and Christianity gradually became the dominant faith in the city. The participation of Nessebar’s bishops in major councils of the Eastern Church further affirmed its role as an established Christian centre. Among the most significant and best-preserved churches in Nessebar is the Church of Saint Sophia (known as the Old Metropolis), dating back to the 5th–6th century (compare photos below).
During its period of greatest prosperity – especially under the Byzantine Empire and the Second Bulgarian Kingdom (10th to 14th century) – the Christian community played a central role in urban life. The city not only remained a bishopric but was later elevated to the status of a metropolitan seat. Its ecclesiastical leaders maintained relations with key religious centres of the Byzantine world, and their presence fostered spiritual growth and reinforced the city’s status in the region. Perhaps the most visible sign of this religious vitality was the sheer number of churches. In the Middle Ages, Nessebar could boast several dozen, some of which survive today. Built in the Byzantine and Bulgarian styles, many of these churches were commissioned by wealthy patrons – merchants, nobles, and dignitaries. The elaborate decorations – frescoes, mosaics, and iconostases – reflected the city’s high artistic standards and its role in the development of sacred art. Attached to many churches were schools where literacy and the copying of liturgical texts were taught. Monks and clergy were more than spiritual leaders – they also served as educators, caretakers of the poor, organisers of communal life, and guardians of tradition.
The Church of St Sophia, dating back to the 5th–6th century.
This deeply rooted Christian life suffered a marked decline after 1453, when Nessebar fell under Ottoman rule. The Ottomans did not destroy the churches nor ban Orthodox worship, but the Christian population, as a subordinated group, faced legal restrictions and special taxation. Many churches fell into disrepair or ceased functioning altogether, as the Christian community dwindled and its financial means diminished. Nonetheless, religious life did not disappear entirely. In some churches – such as St Stephen’s – frescoes from the 16th and 18th centuries survive, bearing witness to the continued use of these spaces even in challenging political conditions. Following Bulgaria’s liberation from Ottoman rule and Nessebar’s formal return to Bulgarian control in 1885, the Christian community began to revive, albeit slowly. Churches were gradually reclaimed – some restored, others converted into museums to preserve their legacy.
Today, although many of Nessebar’s churches have museum status, several, including the Church of St Stephen, are still occasionally used for religious services, offering a living link to the city’s enduring spiritual heritage. Of course, there are also churches in Nessebar that continue to serve fully as active places of worship, even though they remain open to visitors. I’ll show one of these in a post.
Church of St Stephen in Nessebar | Kirche des Heiligen Stefan in Nessebar | Église Saint-Étienne à Nessebar | Църква „Свети Стефан“ в Несебър | Церковь Святого Стефана в Несебыре | Cerkiew św. Stefana w Nessebarze | 内塞巴尔的圣斯特凡教堂 | ネセバルの聖ステファン教会 | 네세바르의 성 스테판 교회
ABOUT ST STEPHEN CHURCH
The Church of St Stephen in Nessebar is quite small, and from the outside – especially to someone not versed in ecclesiastical architecture – it wouldn’t necessarily be recognised as a church at all. It’s enclosed by a low stone wall, and scattered around it are fragments of an earlier structure, likely parts of the original building that haven’t survived intact. When you step inside, the space is lit by old chandeliers suspended from the ceiling, which provide the main source of light. You can clearly see that the most of the ceiling is made of new wood. Some additional sources of light are attached to it. In areas where their glow doesn’t quite reach, a freestanding spotlight is used to offer additional illumination. Heaters or air conditioning units help maintain a stable indoor temperature. According to our guide, this is essential for preserving the frescoes and interior structure. The system is powered by wiring run externally, so no alterations have been made to the church’s original construction.
The building was constructed between the 11th and 13th centuries as a three-nave basilica, with the central nave rising higher than the side aisles, measuring approximately 12 by 9.5 metres. In the 16th century, it was extended westwards, and in the 18th century, a wooden entrance vestibule was added. Built of stone and brick, the church has a modest yet carefully composed structure. Embedded in the walls are spolia – architectural elements reused from earlier buildings – including stone cornices, column capitals, and relief fragments, most likely originating from ancient Roman or early Byzantine temples.
One of the most distinctive features of medieval architecture in Nessebar, including the Church of St Stephen, is the use of the opus mixtum technique, a building method that became common in the Byzantine world from late Antiquity through the Middle Ages, particularly between the 10th and 14th centuries. This technique involves alternating layers of stone and brick, creating a visually striking texture on the façades. It served not only as a decorative feature – it also had a stabilising function, helping to reinforce the structure on the marshy ground of the island. In Nessebar, bricks of varying colour and shape were not only functional but also served a decorative purpose, forming intricate patterns and ornamental designs on exterior walls. This method reflects the influence of the Tarnovo School of Architecture, which flourished in the Second Bulgarian Empire, centred around the medieval capital Veliko Tarnovo (historically known simply as Tarnovo). This style is renowned for its richly detailed façades, often incorporating glazed ceramic elements in tones of green, brown, yellow and orange, adding both colour and symbolic meaning to sacred buildings.
Inside, the structure of the building becomes immediately clear: a three-nave basilica layout, with the central nave slightly higher and more prominent than the side aisles – a typical feature of Byzantine ecclesiastical architecture. Just beyond the entrance, one notices a wooden pulpit dating from the 18th century, modest in size but rich in character, showing visible signs of age. It stands on the left side of the nave with its carved details and iconographic panels reflecting the craftsmanship of the period. On the right side there is the bishop’s throne, dating also from the 18th century, which – along with the pulpit – forms part of the preserved liturgical furniture .The three naves gradually lead towards a more enclosed space, culminating in a wall that separates the main area of the church from what lies beyond – a characteristic feature of Orthodox churches, where the iconostasis forms both a visual and symbolic boundary between the congregation and the sanctuary hidden behind it, where the altar is located. In the Church of St Stephen, the iconostasis is a finely carved, three-tiered wooden screen, adorned with icons and decorative motifs – one of the most artistically significant elements of the interior.
The Orthodox Church of St Stephen in Nessebar..
The interior of the Church of St Stephen in Nessebar contains some of the most valuable late medieval frescoes in Bulgaria. In 1599, during the time of Metropolitan Christophor of Nessebar, three painters created a total of 258 wall compositions, depicting over 1,000 individual figures. The frescoes illustrate scenes from the life of the Virgin Mary, the miracles of Christ, and the Last Judgement. A later depiction of the Last Judgement, located in the narthex and painted in the 18th century, was executed in a more theatrical style, featuring dynamic figures and elaborate scenography. In addition to the main cycles, the programme includes less commonly represented themes, such as the Cycle of Joachim and Anna (Mary’s parents) and miracles performed by lesser-known saints, adding iconographic richness to the interior. Stylistic analysis indicates that the work was divided among three artists. Two of them painted the eastern part of the naos, displaying a higher level of precision and decorative detail, while the third, responsible for the western section, adopted a simpler and more narrative approach to composition. The frescoes were executed using the al fresco technique, with pigments applied directly onto fresh lime plaster. The colours, derived mainly from natural mineral sources, have retained much of their original vibrancy over the centuries.
What remains in memory is the stillness, the dim light, and the walls that seem to speak in colour. A church that quietly holds centuries – and lets you glimpse them.