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“Many visitors leave Palestine disappointed, but I am sure the fault is not in Palestine.

The traveler has not known how to make the trip or has been inwardly unfitted to make it.”

—Henry Emerson Fosdick, A Pilgrimage to Palestine, 1927.1

Holy Land pilgrimage is a journey from the manger to the cross. Full of movements, stations, and mini-journeys, it enables pilgrims to reenact the story of Jesus’ life. From the empty tomb, the resurrection ripples from Jerusalem to the ends of the world, and pilgrims return home replicating the gospel. The Holy Land experience is an investigation of scripture, an encounter with Christ on native soil, a return to the roots of the Christian faith. Holy Land travelers can either assume or ignore a pilgrim identity, but what does it mean to be a pilgrim in the first place? What are the biblical images, historical expressions, and contemporary experiences of pilgrimage, and how can they enhance the Holy Land journey? Jerusalem Bound explores the motives, practices, and challenges of Holy Land pilgrimage. Applying historical sources and present-day perspectives, How to be a Pilgrim in the Holy Land offers practical ideas and spiritual insights from pre-trip planning to post-trip reflections. Responding to Fosdick’s lament that travelers come and go without knowing how to make the trip, Jerusalem Bound lays the ground for a successful journey.

A Unique Resource for Holy Land Travel

Encouraging participants to tackle the challenge for themselves, a rope course instructor refrains from telling climbers exactly what to do. It is up to the individual to test possibilities, to make decisions, and to execute the required maneuvers. Experience is more meaningful when it reflects our own decisions. Jerusalem Bound takes a similar approach. Avoiding checklists and step-by-step instructions, the book suggests possibilities without telling pilgrims where to put their feet. Setting the course for Jerusalem pilgrims, the book surveys past and present traditions, challenging Holy Land pilgrims to think beyond their theological baselines, to engage in creative practices, and to focus upon the Other as much as themselves. By recognizing the normative dynamics of the Holy Land experience, such as pilgrim fatigue, the book reassures travelers who wonder whether their journey has gone astray. By espousing a spirituality that emphasizes God’s presence in the actuality of lived experience, the book encourages pilgrims to derive meaning in both the highs and lows of Holy Land travel.

Jerusalem Bound is unique among Holy Land resources. While traditional travel books and archaeological guides detail the sites, providing travel tips from opening hours to coffee shops, Jerusalem Bound equips Christian travelers with a reflective apparatus rooted in biblical, historical, and contemporary images of the pilgrim life. The book discusses a number of questions that are seldom, if ever, addressed. How should we think about the holy sites, and what language and concepts can we use to describe them? What are the common practices, past and present, of Holy Land pilgrims, and what is the role of religious souvenirs? What are the particular challenges of Jerusalem travel, and how should pilgrims respond? Attentive to the transformational nature of pilgrimage, Jerusalem Bound is ultimately interested in Christian formation and the aftermath of the Holy Land journey.

About the Author

The approach of Jerusalem Bound reflects my background as a Jerusalem scholar, pilgrim practitioner, and Protestant minister. As a young clergy, I went on a one-year, around-the-world pilgrimage, visiting Christian communities and historical sites in twenty countries, ending with a forty-day hermitage experience in the Ozark Mountains. I spoke about place and journey with Christians around the world and produced a memoir of my pilgrim travels.2 I have walked over seven hundred miles of the Camino de Santiago, reflecting upon the pilgrim life and listening to the stories of fellow travelers.

Personal experience has led to scholarly pursuits. While obtaining a masters degree in Celtic Christianity, a subject rich in themes of place and journey, my scholarship has focused on Jerusalem pilgrimage before the Crusades.3 I have been a research fellow at the W. F. Albright Institute for Archaeological Research in Jerusalem, which, in turn, led me to St. George’s College, Jerusalem, where, as course director, I guided short-term pilgrim courses for laity and clergy from around the world. Along with an expertise in the holy sites, I have a specialty in short-term Christian community. I am familiar with the dynamics of group travel and strategies for enhancing the pilgrim experience. I know, firsthand, that Jerusalem pilgrimage is ultimately an exercise in Christian formation—that empirical knowledge of the biblical landscapes, an intimate understanding of scripture, and the embodied experience of religious travel transform the Jerusalem pilgrim in life-changing ways.

Like anyone who has spent time in the region, I have friends and colleagues from various religious and ethnic backgrounds. Navigating Israel–Palestine is difficult, especially since the centrifugal forces of the conflict resist a common, middle ground. Even so, Jerusalem Bound seeks the radical center. Pilgrims are instruments of reconciliation, raising attention to injustices, praying for peace, and embodying Christ’s vision of the kingdom of God. The words, actions, thoughts, and prayers of Christians should not divide people; instead, they should beckon people to the table. That does not mean that we lack positions: the book supports the local, Palestinian church and the end of the military occupation. Incorporating a wide range of voices, the views of Jerusalem Bound are based upon my on-the-ground experience and ultimately upon the perspectives of local Christians.

My interest in pilgrimage came about in a curious way. Upon finishing a three-year pastorate in northern Arkansas, I received a calling to go on pilgrimage. Having lived abroad thrice in my twenties and interested in furthering my global experience, I was granted “permission” to go on an around-the-world journey, which God qualified by saying “but it has to be a pilgrimage,” a concept that seemed to come out of the blue—more likely, it was an echo from the past. While I had not had any recent exposure to pilgrimage, almost ten years earlier I had taken a college course entitled, “Medieval Images: Pilgrimage.” I absolutely loved the class, but I interpreted my affinity as an interest in medieval history. Pilgrimage did not stick at the time; it struck a decade later.

In short, I came to pilgrimage as a calling grounded in personal experience while serving as a young Methodist minister in rural America. Pilgrimage has been fundamental to my life ever since. I have done so fully Protestant, unapologetically, and without threat to my Methodist identity. Protestant writings—even those that affirm the practice—often contain an underlying apologetic. Pilgrimage “has been enduringly contentious,”4 but it has also been unduly eschewed. Generally uneasy with physical expressions of the pilgrim life, Protestants have embraced its metaphorical target: that pilgrimage is really about the inward, spiritual journey. There is no inner journey, however, apart from embodied existence, and casting pilgrimage merely as metaphor stifles its transformational impact. Pilgrimage is a spirituality of the senses, and God is present in the details of lived experience. Pilgrimage embraces the physicality of the earthly journey and the interplay between the spiritual and material world. Focused on Christ, the Word-made-flesh in time and place, pilgrimage is an incarnational celebration that has a natural affinity with the Protestant spirit.

The Protestant relationship to pilgrimage has often been driven by an anti-Catholic identity. Yet, Protestants owe it to themselves to rethink pilgrimage, especially in light of its biblical imagery and its significant, if largely untapped, potential for spiritual formation. In short, I approach pilgrimage as a normative, Protestant-friendly expression of the Christian faith. My work focuses upon its positive aspects, giving limited attention to traditional critiques while recognizing Catholic and Orthodox contributions to pilgrim spirituality.5

Pilgrim Readers

Jerusalem Bound invites Christian travelers into a conversation on pilgrimage and the Holy Land experience. Espousing an ecumenical vision of the pilgrim life, the book offers a pilgrim spirituality for Protestants but not a Protestant spirituality per se. Jerusalem Bound resources Christians of various backgrounds while challenging readers to encounter traditions other than their own. Although the discussion often assumes a Western perspective, the material speaks to Christians around the world.

The book’s attention to group experience reflects the fact that organized programs—either as trips originating from home or as courses run through Holy Land institutions—are the dominant form of Jerusalem travel. The book likewise equips individuals, couples, and small groups who want their Holy Land experience to be a pilgrimage independent of an organized course.

Jerusalem Bound is a valuable resource for those giving pastoral care and spiritual guidance to pilgrims and for anyone working in the pilgrim industry, including guides, scholars, institutional staff, and tour operators. The material can be used for promoting a trip, recruiting participants, and helping would-be pilgrims discern a calling to “come and see” the Holy Land. Much of the book applies to Christian travel to other destinations.

Pilgrims should read Jerusalem Bound as part of their pre-trip preparations, familiarizing themselves with the concepts, themes, and images of the pilgrim life. Throughout the journey itself, Holy Land travelers can use the book to review knowledge-based information, consult concepts for spiritual reflection, and integrate practical ideas. The actual themes of the trip will emerge along the way, and what actually happens will determine which concepts best apply.

Holy Land Programs

While Jerusalem Bound is geared for traditional programs on the holy sites, pilgrimage is always contextual. Local context, living communities, and engaging the Other are pilgrim values. Christian pilgrims are encouraged to dedicate at least 20 percent of their time to interacting with the Living Stones, or the local residents of the Holy Land, with attention given to the Palestinian church and the Palestinian–Israeli conflict. Programs should include both Jewish and Muslim voices, while engaging traditions of the Orthodox church.

The book’s themes are not meant to replace, diminish, or compete against the biblical, historical/archeological, and contemporary emphases of Holy Land programs. Rather, pilgrimage powerfully frames these subjects and fills in the gaps. Merging biblical story with personal narrative brings us directly into the realm of pilgrimage. Engaging the Other is pilgrimage by any other name. The pilgrim material supports biblical approaches, ecumenical encounters, and initiatives of peace and reconciliation.

Summary of Contents

Jerusalem Bound is implicitly divided into three parts. Chapters 2–4 focus upon the image of pilgrimage. Chapter 2 offers a fresh, definitional approach to pilgrimage. Chapter 3 explores biblical expressions of pilgrimage. Looking at the pilgrim–tourist dichotomy, chapter 4 addresses the question of pilgrim identity.

Chapters 5–10 focus on the Holy Land itself. Chapter 5 discusses the reasons, past and present, why Christians travel to Jerusalem. Chapter 6 surveys the history of the Christian Holy Land from the New Testament to the present day. Addressing a number of seldom-addressed questions, chapter 7 offers an original discussion on the holy sites. How do they function? How should we think about them, and what terms and concepts can we use to describe them? What tendencies should we be aware of? Are there alternative sites? Do places ever move? While exploring the concepts of commemoration, religious imagination, and commemorative credibility, the chapter presents the Holy Land as a unified, though expansive, landscape. Chapter 8 discusses pilgrim practices, or the ways in which pilgrims reenact biblical stories and engage the physical settings of the holy sites. The chapter looks at the Holy Land as an open-eyed encounter and explores concepts of pilgrim spirituality that pertain to observation, perception, discernment, and memory. Chapter 9 explores the blessings of pilgrimage, or the material takeaways of religious travel. Material objects—mementos and souvenirs—are physical reminders of spiritual experience, and Christians of all backgrounds desire a tangible connection to the Holy Land. Chapter 10 looks at the challenges of Holy Land travel, its risks, temptations, noise, and fatigue. Pilgrims respond by practicing perseverance, navigating emotions, managing expectations, and focusing on others.

The book concludes with the before and after of Holy Land travel. Chapter 11 discusses pre-trip preparations, including spiritual and educational resources. Taking the reader from home to the Holy Land, the chapter offers perspectives on departure, the outbound journey, and Holy Land arrival. Chapter 12 looks at the aftermath of Holy Land pilgrimage: one’s final hours in the Holy Land, the homebound journey, and the celebration of return. The lessons of Emmaus remind us that the pilgrim’s ultimate destination is not Jerusalem but the sacred landscapes of home, where, on familiar ground, one discerns God’s call to Christian service. What happens in Jerusalem can’t stay in Jerusalem, and the object of Holy Land travel is to translate the gospel back home.

Terminology

While the book covers a number of concepts (see appendix 1), a few terms should be explained from the start. Pilgrimage, pilgrim spirituality, pilgrim theology, and the pilgrim life, along with the Christian life and the Christian journey, are used interchangeably. Pilgrim instead of pilgrimage is commonly used to modify phrases, such as pilgrim spirituality (instead of pilgrimage spirituality). The Other, which denotes other people, particularly strangers and foreigners, God as mystery, and, more generally, the unknown, is capitalized. While the concept of a Christian Holy Land emerged during the Byzantine period, the term is used throughout the book, despite the occasional anachronism.6 Unless the context is specified, Jerusalem and the Holy Land are used as synonymous terms, e.g., Jerusalem/Holy Land travel and Jerusalem/Holy Land pilgrimage. The Holy Sepulchre denotes the entire complex of buildings that covers the traditional sites of Jesus’ death and resurrection. It is never used as a specific reference to the tomb of Christ. Calvary and Golgotha are used interchangeably for the place of Jesus’ crucifixion. The spelling, Sion, which reflects the historical usage of the pilgrim sources, will be used throughout the book, except for biblical quotations, e.g., Mount Sion, Holy Sion (a church on Mount Sion), and Sion Gate. Biblical quotations are from the New Revised Standard Version.

1. Fosdick, A Pilgrimage to Palestine, 23.

2. See Aist, Voices in the Wind and Journey of Faith.

3. See Aist, The Christian Topography and From Topography to Text. On Celtic pilgrimage, see Aist, “Pilgrim Traditions.”

4. Wynn, Faith and Place, 138.

5. Pilgrimage critiques include the practice of indulgences, superstitious piety, the tendency of emotion to subvert rational judgment, the moral behavior of pilgrims, and the omnipresence of God. For a summary of common objections to pilgrimage, see Brown, God and Enchantment, 154–63 and Inge, A Christian Theology, 98–101. Also see Wynn, Faith and Place, 139.

6. On the historical development of the Christian Holy Land, see Wilken, The Land Called Holy.