by Talisker Donahue

Benjamin Disraeli visited Jerusalem in 1831, at the age of twenty six, hoping to find inspiration for his novel Alroy. The city was to prove the highlight of his Grand Tour, indeed he could have written “half a dozen sheets on this week, the most delightful of all our travels.” [1] The weather was glorious and Disraeli dined “every day on the roof of [his] house by moonlight” [2] after playing at the intrepid nineteenth century tourist and respectable British pilgrim. He was wined and dined by the social powers and he visited the Tombs of the Kings and the Holy Sepulchre. He was, in essence, representative of the supposed two thousand traveller-authors who visited Palestine between 1800 and 1878 [3] and whose impressions were refracted through their biblical and historical education. The majority paid little or no attention to the reality of the Holy Land instead taking their cues from literary antecedents, especially, of course, the Bible. In 1837 for example Lord Lindsay Crawford wrote home to his mother that he “had tried every spot pointed out as the scene of Scriptural events by the words of the Bible, the only safe guide-book in this land of ignorance and superstition.” [4] In instances such as this we can see Orientalism [5] in practice and observe the effect that this innate, largely xenophobic, attitude had on the British view of the Holy Land. For these writers “the real Palestine was the one described in the books rather than the one they saw before them.” [6]

While some, such as Said and Nassar, see Disraeli’s literary output as a product of the Orientalist discourse we can see a certain realisation, especially evident in Tancred, of the cosmopolitan and universally valid nature of Jerusalem and its inhabitants.

This novel, the third in Disraeli’s Young England Trilogy, tells the story of a young aristocrat who, having lost faith in “politics as the means for exerting beneficial change” [7] goes “in search of the wisdom of the three great Asian religions: Christianity, Judaism and Islam.” [8] Of course this to be found in Jerusalem and so Tancred seeks to emulate his crusader forbears by making pilgrimage to the Holy Land, not in conquest but in self-realisation. He does not seek to free Palestine but his own spirit,
“I, too, would kneel at that tomb; I, too, surrounded by the holy hills and sacred groves of Jerusalem, would relieve my spirit from the bale that bows it down; would lift up my voice to heaven, and ask, what is duty, and what is faith? [9]

Tancred, in his realisation that the political world has failed in its cosmopolitan duty of promoting beneficence, becomes drawn to the concept of cross cultural philosophical validity. Away from the machinations of the state, where men like Palmerston “will never rest” until they “get Jerusalem” [10] because, after all, “the English must have markets” [11] Tancred begins to comprehend homogeneity between the East and West, and, indeed, the appeal of such hybridity. This is best demonstrated through Tancred’s relationship with the various indigenous inhabitants of Jerusalem and, especially, the Jewish Eva.

Tancred first meets this woman whose beauty is almost primeval, “such as it existed in Eden” [12]. Her very name is reminiscent of Eve; she is ‘woman’ before she is Jew and she bears the best features of all the nations of Earth.
“[Her] complexion was neither fair nor dark, yet it possessed the brilliancy of the north without its dryness, and the softness peculiar to the children of the sun without its moisture.” [13]

Her cosmopolitan visage is reflected in her conversation when Tancred engages her in a discussion of religion and she states that perhaps she ought to worship Jesus as he is of her race. Indeed Eva has read the Bible and, for Tancred, her mentality is a hybrid mix of Judaism and Anglicanism, she is “already half a Christian.” [14] Tancred though has not yet received his cosmopolitan epiphany and his advice of turning to the church for guidance is met with… un-enthusiasm.

While there is a heady mix of Christian cultures in Jerusalem: Latin, Abyssinian, Armenian, Coptic, Maronite, Greek, this plurality fails as a guide to knowledge. Even divine inspiration, which Tancred is certain he will receive in Jerusalem of all places, is a last resort, to be taken only after “human wit” [15] is exhausted. Eva essentially personifies the spirit of intellectual cosmopolitanism, in both her appearance and outlook. Her morality is not to discovered though scriptural and dogmatic alchemy but rather through rationalistic inquiry.

It is not just in the Holy Land’s inhabitants that Tancred, and Disraeli, find a cosmopolitan identity. The very nature of the place as the cradle of civilisation stirs in the pilgrim the sense that he is treading on ground belonging to humanity. For Tancred, all the natural beauty and wonder of Jerusalem and Palestine pale into insignificance when set alongside the sites of human endeavour and identity,
“[his] eye seized on Sion and Calvary; the gates of Bethlehem and Damascus; the hill of Titus; the Mosque of Mahomet and the tomb of Christ” [16] In seeing this hybrid mix of man’s history he realises that “the view of Jerusalem is the history of the world; it is more, it is the history of Earth and Heaven.” [17]

Tancred’s impression of the universality of the Holy Land is further enhanced during his excursion to Sinai where he observes “two ruins, a Christian church and a Mahometan mosque. In this, the sublimest scene of Arabian glory, Israel and Ishmael alike raised their altars to the great God of Abraham” [18] This coexistence, this acceptance of the holy land as a shared space, awakens in Tancred the understanding that “it is Arabia alone that can regenerate the world.” [19] For Proudman, Disraeli here, is really the antithesis of Said’s Orientalist; “whatever else he was trying to do, Disraeli was not portraying an inferior East,” [20] rather, his multicultural view of religion and Jerusalem reflect the cosmopolitan spirit of the region in spite of politics and statecraft.

In 2008, when discussing Jerusalem being voted Arab capital of culture, Huda Imam described the city as the “world capital of humanity and spirituality.” [21] As she took around fifty children on a tour of the city one Muslim child asked whether he could pray at the church of the Holy Sepulchre,
“You can pray anywhere you want… Since my childhood, I have always loved to light a candle, recite the fatiha, and make a wish when I visit this church. As a Jerusalemite, I consider it part of my culture” she replied. [22]

This is Jerusalem beneath the politics and at its cosmopolitan best.

Footnotes
[1] Disraeli. Home Letters Written by the Late Earl of Beaconsfield in 1830 and 1831. p.120. Kessinger Publishing Co. Kila, (MT, USA). 2004.
[2] Ibid.
[3] Ben-Arieh. Rediscovery of the Holy Land in the Nineteenth Cenuty. p.15. Magnes Press. Jerusalem (Israel). 1983.
[4] Lord Lindsay. Letters on Egypt, Edom and the Holy Land. p.243. Henry Colburn Publishers. London (UK). 1847.
[5] See Edward Said’s Orientalism.
[6] Nassar, I. In their Image: Jerusalem in Nineteenth-Century English Travel Narratives. p.8. Jerusalem Quarterly. Issue 19. 2003.
[7] Levine, R.A. Disraeli’s Tancred and “The Great Asian Mystery”. p.75. Nineteenth-Century Fiction. Vol.22. no.1. 1967.
[8] Proudman, M.F. Disraeli as an ‘Orientalist’: The Polemical Errors of Said. p.551 The Journal of the Historical Society. Vol.5. no.4. 2005.
[9] Disraeli, B. Tancred. p.55. Longmans Green and Co. London (UK). 1871.
[10] Tancred. p.478.
[11] Ibid.
[12] Ibid. p.187
[13] Ibid.
[14] Ibid. p.189
[15] Ibid. p.190.
[16] Ibid. p.184.
[17] Ibid.
[17] Ibid. p.288-89
[18] Ibid. p.465
[19] Proudman, M.F. 2005. p.555.
[20] Imam, H. Jerusalem: A World of Culture. This Week in Palestine. Issue 123. 2008. thisweekinpalestine.com (Accessed 18/04/12)
[21] Ibid.

Further Information:

Benjamin Disraeli (1804-1881) visited Jerusalem in 1831 as part of a ‘Grand Tour’.
♦Born a Jew he was baptised into the Anglican Church and served as the Conservative Prime Minister of England twice between 1868 and 1880.
♦He was a prolific writer before entering politics and wrote several novels, the best known being Vivian Grey (1826), Alroy (1833) and the Young England Trilogy Sybil, Coningsby and Tancred written in the 1840’s.
♦For more information on Disraeli’s adventures in Europe and the Middle East see Robert Blake’s Disraeli’s Grand Tour: Benjamin Disraeli and the Holy Land 1830-31.
♦The best account of Jerusalem’s History is definitely S.S Montefiore’s recent book Jerusalem: The Biography.

Photo credits:
Jerusalem by Walkerssk from Pixabay
Benjamin Disraeli by Unknown photographer / Public domain
Jerusalem street by Dave Herring on Unsplash
Old Jerusalem market by Terrazzo / CC BY

About the author:
Talisker Donahue studied History & Classical civilisation at Roehampton University (London) winning the Humanities Department prize for outstanding academic achievement in the process. Before going to University he made a two month solo trip across Europe and Asia, sleeping in trains, tents and hostels. Tal has also made several other low-budget, big-adventure trips into Europe including Italy, Germany and France. He has ambitions to compile a guide to ‘shoestring travel’ for students in addition to freelance history writing.

Israel

by Troy Herrick

Almost two thousand years ago, the world was changed forever by the death and resurrection of Jesus. With the spread of Christianity, countless pilgrims have visited Jerusalem over the ages to renew their faith at the holy sites associated with his last days. Visitors today might be under the impression that these locations are unique and firmly established but this is not necessarily true. In fact, the Temple Mount is likely the only site linked with Jesus’ final days that can be firmly established.

While the four Canonical Gospels provide specific places for the events associated with Jesus’ passion, they do not provide locations that can be confirmed by archaeology. Tradition has largely established the holy spots in and around the Old City of Jerusalem. These have often been altered over the generations, destroyed in long ago wars or buried under churches. The real challenge you face is putting these sites into their proper context as they no longer look the way they did during the time of Jesus. This can really strain your imagination.

Professional tours through the Old City are a relatively recent development. These tours are often prohibitively expensive with limited time available at each location. Alternatively you can take the two-day “do-it-yourself” tour outlined below. You will not visit the sites in the same order as outlined in the scriptures but you will have more time for contemplation at each one. Your costs are limited to the price of admission to two optional sites (the Treasures of the Temple Museum and the Citadel). These have been included to enhance your Biblical experience but your pilgrimage of faith will not be diminished in any way if you choose to pass on them.

DAY ONE

Church of the Dominus Flevit

Jesus’ triumphal entry into Jerusalem on a colt fulfilled the prophecy of Zechariah (Zechariah 9:9). As he descended the Mount of Olives, he stopped and looked out over the city. Jesus wept upon seeing the Holy Temple across the Kidron Valley (Luke 19:41-44) because he knew that Jerusalem would be destroyed – and it came to pass in 70 CE. This event is commemorated half way down the Mount of Olives where you find the “tear drop”-shaped Church of the Dominus Flevit (Latin for “the Lord Wept”).

Entering the church, your eyes are immediately drawn to the arch-shaped picture window behind the altar. Those attending mass might be forgiven (hopefully) for being distracted by the magnificent view of the Old City of Jerusalem set within the window frame. The Dome of the Rock and the Church of the Holy Sepulchre are both conspicuous in this picture.

The present-day church is set upon the ruins of a 5th century Byzantine Monastery. Traces of this former complex have been incorporated into the present-day structure. These include a mosaic depicting fruit, leaves, fish and flowers just inside the main entrance and the top slab of an ancient altar near the back of the church. When you complete your visit, exit the church and walk downhill to the Garden of Gethsemane and the Basilica of the Agony.

The Garden of Gethsemane

Before he was betrayed, Jesus visited the Garden of Gethsemane to pray (Matthew 26:30, Mark 14:32, Luke 22:12, John 13:1). Located at the foot of the Mount of Olives, the Garden of Gethsemane showcases the Basilica of the Agony with its mosaic façade depicting Jesus as the mediator between God and man.

Entering the grounds, you are surrounded by gnarled olive trees that are hundreds of years old. While you might wish to believe that these trees date to the time of Jesus, this is unlikely. The Romans cut down all the trees in the area during the siege of Jerusalem in 70 CE.

Inside the basilica, dark alabaster windows set the sombre mood for the agony and betrayal of Jesus. The flat “Stone of Agony” near the altar marks the spot where Jesus sweated blood (Luke 22:44) as he prayed. A mosaic behind the altar preserves that moment in time.

When you finish your visit to the basilica, walk down to the Old City and pass through St. Stephen’s Gate into the Muslim Quarter where you find yourself on the Via Dolorosa. The former site of the Praetorium is your first stop.

The Praetorium

Jesus was taken from the House of Caiaphas to Pontius Pilate at the Praetorium (Matthew 27:11, Mark 15:1, Luke 23:1, John 18:29). Traditionally the Antonia Fortress is accepted as the Praetorium but it was destroyed by the Romans in 70 CE. The Al-Omariya School for Boys now occupies the former site of this fortress. The cobblestone courtyard of the school is the first of fourteen Stations of the Cross on the Via Dolorosa.

Also on the site of the original Antonia Fortress, the Franciscan Monastery is located opposite the Al-Omariya School on the Via Dolorosa. This monastery houses both the Church of the Flagellation and Church of the Condemnation (the 2nd Station of the Cross).

The Church of the Flagellation marks the site where Jesus was flogged (Matthew 27:26, John 19:1). Inside you find stained glass windows depicting Christ being whipped and Pontius Pilate washing his hands of the whole affair. The dome above you incorporates a crown of thorns in mosaic form.

The Church of Condemnation is the traditional site where Jesus received his cross and was led away to his crucifixion (Matthew 27:31, Mark 15:20, Luke 23:25, John 19:16). Behind the altar you find a diorama depicting the moment of condemnation.

This church is set upon a Roman flagstone road called the “lithostatos” (John 19:13). The lithostratos upon which you are standing is from the time of the Roman Emperor Hadrian, almost a century after Christ. As such this site unlikely hosted any of the Biblical events associated with the last days of Jesus.

Recent archaeological evidence suggests that the Praetorium was actually Herod’s Palace, now part of the Citadel, near the Jaffa Gate. You can tour the Citadel and see wall sections dating to the time of Jesus. This tour is best left until the end of Day 2.

Continue down the Via Dolorosa to the Church of the Holy Sepulchre. A number of events associated with the various Stations of the Cross either did not appear in the scriptures or they did not occur at identifiable locations. As such they are not included here but that should not deter you from visiting them anyway. En route you may also wish to shop for that perfect souvenir as you will be passing through the marketplace (souk).

The Church of the Holy Sepulchre

The Church of the Holy Sepulchre, the holiest site in Christendom, is the traditional site of the crucifixion and tomb of Jesus. Enter the church and climb the well-worn stairs immediately to your right to the top of Golgotha/Calvary (Matthew 23:35, Mark 15:22, Luke 23:33, John 19:17). Here you enter the Roman Catholic Chapel of the Nailing of the Cross – the 11th Station of the Cross.

The adjacent Greek Orthodox Chapel showcases the rock of Calvary set behind glass under the altar – the 12th Station. Also visible under the altar is a star with a hole in the center marking the spot where Jesus died on the cross (Matthew 27:50, Mark 15:37, Luke 23:46, John 19:30). Feel free to extend your hand down into the hole when you reach the front of the line.

Descend the stairs and walk over to the Edicule which is the structure, supported by a dark metal frame on the exterior, preserving the location of Christ’s tomb (Matthew 27:60, Mark 15:46, Luke 23:53, John 19:41-42). Tradition holds that the Roman Emperor Constantine had the rock face of Golgotha cut away from around the tomb leaving only a stone shell. This shell was levelled in 1009 CE on the orders of the “mad” Caliph Al-Hakim. The next structure to occupy this space was the current Edicule, constructed in the 19th century.

Join the line to enter the Chapel of the Holy Sepulchre inside the Edicule – the 14th Station of the Cross. Inside you find a reconstructed slab on your right consisting of two marble stones. A vase with candles marks the spot where Jesus’ head once rested.

If your imagination feels somewhat stretched with your visit the Chapel of the Holy Sepulchre, you may wish to visit the Garden Tomb where many Protestants believe that Jesus was laid to rest. Scripture holds that Jesus was set down in a new tomb (Matthew 27:60, John 19:41); as such this 9th-7th century BCE tomb with 4th – 6th century CE slabs does not fit the Biblical description.

DAY TWO

The Temple Mount

Jesus drove the money lenders from the Temple (Luke 19:45, Matthew 21:12, Mark 11:15) and then taught there over the next several days (Matthew24:1, Mark 11:27, Luke 19:47). A visit to the Temple Mount today requires a great deal of visualization. Nothing from the time of Jesus remains except for the platform and support walls.

The exact location of the holy structure on the platform is the subject of much debate. Tradition holds that the Temple once occupied the same space as the present-day Dome of the Rock. Archeologists have not been able to confirm this because they are not permitted to work on the site. You may gain some insight into the temple structure with a visit to the nearby Treasures of the Temple Museum. Here you find a white marble model of the holy building and reconstructed equipment for use in a third Temple.

The present Temple Mount (also known as Haram ash-Sharif meaning “Noble Sanctuary” in Arabic) holds the Dome of the Rock and the Al Aqsa Mosque. The Dome of the Rock is decorated with colorful Turkish tiles and white marble. The dome is gold leaf set over aluminum. Non-Muslims were not permitted to enter at the time of my visit. A nearby ticket booth suggests that this was not always the case however.

The Al Aqsa Mosque at the southern end of the platform is the third holiest site in Islam after the shrines in Mecca and Medina respectively. The façade of this mosque consists of fourteen stone arches. While entry to the mosque is through the central arch, non-Muslims are not permitted to enter.

When you have completed your visit, exit the Temple Mount and stop by the Western Wall below – the holiest site in Judaism. Men enter this outdoor synagogue on the left side and women on the right. Men should also remember to keep their heads covered if they enter this outdoor synagogue. After leaving the Western Wall, your next stop is the Coenaculum on nearby Mount Zion.

The Coenaculum

The Coenaculum (Latin for “dining room”) is the traditional site of the Last Supper (John 13:1, Luke 22:12, Mark 14:17, Matthew 26:20) and where the Apostles received the Holy Spirit on Pentecost (Acts 1:13, 2:1). Crusaders constructed this room in the 14th century on top of an older base that could date to the time of Jesus. Therefore in reality, the current hall with three naves encloses the space where Jesus celebrated Passover.

The Ottoman Turks took control of the site and transformed it into a mosque. Imagine Leonardo Da Vinci’s fresco of the Last Supper set in this room with limestone pillars, gothic arches and the vestiges of a mosque providing the backdrop. A prayer niche, known as a mihrab, on the wall still serves to direct people toward Mecca; and Arabic script is still visible below one of the windows. Exit using the door to the right of the mihrab and walk to the Church of St. Peter in Gallicantu.

The Church of St. Peter in Gallicantu

Set on a sheer hillside, the Church of St. Peter in Gallicantu is the traditional the site of the High Priest Caiaphas’ house. Jesus was brought before Caiaphas immediately after his arrest (Luke 22:54, Mark 14:54, John 18:24, Matthew 26:57). You can easily find this church by looking for the roof with a golden rooster set on top of a cross. The rooster identifies this as the site where Peter denied Christ three times before the cock crowed (Matthew 26:69-75, Mark 14:66-72, Luke 22:55-62, John 18:25-27) hence the name “Gallicantu” (Latin for “the cock’s crow”). A statue in the courtyard depicts the event.

The church was constructed on top of ancient prison cells hewn into the bedrock and dating to the time of Jesus. Entry was originally facilitated by being lowered down with a rope through a hole in the ceiling. Don’t worry, you can descend in a more dignified fashion by means of the “Holy Stairs”. As a prisoner, Jesus was likely kept here in total darkness while he awaited his trial before Caiaphas. This being the case, it is somewhat surprising to find a peephole for guards to look into the cell.

The churchyard features a number of ruins including olive presses, a bath house and a stone stairway leading to the Pool of Silwan below. Jesus may have used this stairway as he walked from the Coenaculum to the Garden of Gethsemane by way of the Kidron Valley before his betrayal. Visitors also find a model of the Old City of Jerusalem during the 4th-6th centuries CE. The Temple Mount is conspicuously bare and remained that way until the Dome of the Rock was constructed in 691 CE after the Muslim conquest.

This “do-it-yourself” tour concludes here if you choose not to visit the two optional sites. You can return to the Armenian Quarter of the Old City by way of the Zion Gate. If you have worked up an appetite, why not try some Armenian food at the Armenian Tavern. Highly recommended is the Selected Plate that includes a mixed grill consisting of sausage, onion and peppers (Soujouk), followed by a thin garlic sausage (Basturma), a wheat-covered falafel (Kubbeh) and a savory Armenian pizza. The cost was 60 Shekels at the time of my visit.

 

If You Go:

This tour is best accomplished in two consecutive days from Monday to Thursday. Visitors should remember that Friday, Saturday and Sunday are the Muslim, Jewish and Christian holy days respectively. As such, some of the respective sites may be inaccessible because of religious services on these days. Your tour should be flexible.

You can visit the Tourist Information Office at the Jaffa Gate for maps to each site.

The Basilica of the Agony, also known as the Church of All Nations, and the Garden of Gethsemane are located at the foot of the Mount of Olives. You can’t miss the mosaic on the basilica facade. Admission is free

The Church of the Dominus Flevit is located on the main road for ascending the Mount of Olives. You can find this road behind the Garden of Gethsemane. Admission is free

The site of the Praetorium is about 300 meters west of St. Stephen’s Gate on the Via Dolorosa. Look for the Al-Omariya School for Boys on your left. Admission to the courtyard is free.

The Franciscan Monastery is across the street from the Al-Omariya School for Boys. Admission is free.

The Church of the Holy Sepulchre is in the Christian Quarter but the structure is obscured by the many shops in the souk. You should ask for directions. Admission is free.

To reach the Garden Tomb, exit the Old City by way of the Damascus Gate. Cross the street and walk along Nablus Road for approximately 400 meters until you reach Conrad Schick Street on your right. The sign for the Garden Tomb is clearly visible. Admission is free.

The entrance to the Temple Mount is inside the Dung Gate. Pass through security to enter the site. The Temple Mount is open from Sunday to Thursday from 7:30 – 11 am and from 1:30 to 2:30 pm. Admission is free.

To access the Western Wall of the Temple Mount you must pass through security again inside the Dung Gate. Admission is free.

The Coenaculum is accessed from the main lane on Mount Zion. Walk through the alley towards Dormitian Abbey and look for the sign. Admission is free.

The Church of St. Peter in Gallicantu is on the eastern slope of Mount Zion. Admission is free.

The Treasures of the Temple Museum is located in the Jewish Quarter at 19 Misgav Ladach St. off of Yisrael Road. Admission was 25 Shekels at the time of my visit.

The Citadel, also known as the Tower of David, is inside the Jaffa Gate to your right. Admission was 30 Shekels at the time of my visit.

The Armenian Tavern is located at Armenian Orthodox Patriarchate Rd #79, a short walk from the Citadel, in the Armenian Quarter.

Remember to wear good walking shoes and sunscreen.

For more information about Israel, visit www.plan-a-dream-trip.com/travel-to-israel.html

 

About the author:
Troy Herrick, a freelance travel writer, has traveled extensively in North America, the Caribbean, Europe and parts of South America. His articles have appeared in Live Life Travel, International Living, Offbeat Travel and Travels Thru History Magazines. He also penned the travel planning e-book entitled ”Turn Your Dream Vacation into Reality: A Game Plan for Seeing the World the Way You Want to See It” – www.thebudgettravelstore.com/page/76972202 based on his own travel experiences over the years. Plan your vacation at his www.thebudgettravelstore.com and his www.plan-a-dream-trip.com sites.

Photographs:
Diane Gagnon, a freelance photographer, has traveled extensively in North America, the Caribbean, Europe and parts of South America. Her photographs have accompanied Troy Herrick’s articles in Live Life Travel, Offbeat Travel and Travels Thru History Magazines.

Jerusalem, Israel

by Norman A. Rubin

Pilgrimage to the Holy land by Christian pilgrims of all races and denominations are a blessing of faith. The pious pilgrim walks in the footsteps of the prophets and disciples but above all visits the town and villages where Jesus lived and preached. They symbolically carry the cross in remembrance of that infamous day along the Via Dolorosa. Christians have always traveled to the Holy Land, but pilgrimages became much common after that most famous pilgrim of them all, St Helena, made her way to the land where Jesus walked.

The Land of Israel, the Holy Land in entirely fascinating; the sacred land is the place where sublime aspirations and ideas have fructified. Here was achieved the summit of belief. To appreciate the Land of the Bible, you must first see. To understand this land, you must remember that the land speaks to us of the events and occurrences down through the centuries, continuing at the present and carrying on in the future, leaving a legacy of the faith, which will last for all eternity.

The word “pilgrim” comes from the Latin meaning “foreigner” or “stranger.” A pilgrim is one who makes a journey or pilgrimage to a sacred place for the purpose of veneration, to ask help or thank God and His Saints, to fulfill a vow, or to make penance.

In the Middle Ages, from the 4th century AD, Christian pilgrimage to the Holy Land was regarded as a sacred obligation and it was considered a trial of one’s faith, since travel was dangerous, expensive and time-consuming. A returning pilgrim was called a palmer, as they would wear two crossed palm leaves to show they had made the pilgrimage. Christianity reveres Jerusalem not only for its role in the Old Testament but also for its significance in the life of Jesus. The venerated sites in the life of Jesus include the Church of the Holy Sepulcher, the Cenacle, Via Dolorosa, Gethsemane, Antonia Fortress beneath the Convent of the Sisters of Zion, etc. The site of Jesus’ Last Supper is located on Mount Zion close to the Tomb of King David. Another prominent Christian site in Jerusalem is Golgotha, the location where Jesus was crucified.

The sacredness of the Holy Land, the fateful events that took place on its soil and that has been interwoven into mankind’s tradition, have attracted many Christian pilgrims to its shores. Right from ancient times the faithful flocked from all over the world to see and venerate the homeland of Christ the Redeemer. They came to the land in awe and reverence, trod the paths of the righteous, visited the sites of His ministry, and prostrated themselves at the shrines and sanctuaries of Christian tradition, “to venerate the places where He lived and preached.” (St. Jerome)

The Christian pilgrims that came (and are coming) to the Holy Land were afforded warm hospitality in hospices run by religious orders of various denominations. The quiet religious lodgings were (and is) preferred by the pilgrims, where hospitality is practiced with affection and the nobility of the soul, which is moving to one’s heart. These hostels are located in the cities and towns of the Holy Land, especially in Jerusalem, and around Christian holy sites; and are priced to fit the purse of each individual pilgrim.

In 1973, in a building opposite the Tower of David in Jerusalem, the Custody of the Holy Land opened the Christian Information Center, whose aim is to provide information on Christianity and on the Holy Land. The Christian Information Center includes the Franciscan Pilgrims Office, which has been of great help to thousands of Christian Pilgrims of all races and of various churches. Everything that can interest the pilgrim, whether it concerns the devotional part, of whether it is for all the pertinent and useful information to render a pilgrimage more practical and fruitful is offered, “not for a mere historical journey but a true act of faith.”

Private Full-Day Tour of Jerusalem and Bethlehem

 

Bethlehem Private Guided Half Day Tour from Jerusalem

If You Go:

For information on Christian hospices, pilgrimage route, devotional services, Christian communities, etc. contact:

Christian Information Center
Jaffa Gate – POB 14308, Jerusalem 91142, Israel
Tel – 972-02-6272692 – Fax. – 272-02 – 62866417
Email: cicinfo@cicts.org

Franciscan Pilgrim’s Office
Jaffa Gate – POB 186, Jerusalem 91001, Israel
Mass bookings & Certificates Tel. +972-2-6272697, Fax 2-6286417
Email: fpo@cicts.org

About the author:
Norman A. Rubin is a former correspondent for the Continental News Service (USA), now retired – busy writing articles and stories for Net sites and magazines worldwide – see ‘Google.com’ under the author’s name for a review of his written work. Contact: normrub2000@gmail.com

Photo credits:
First photo of Jerusalem, the Western Wall and the Dome of the Rock is by Sander Crombach on Unsplash
All other photos are by Norman A. Rubin