Pilgrimage to the Holy Land
9-16 January 2017
Monday 9 January - Day 1
Journeying to the Holy Land
In my homily yesterday, for the Solemnity of the Epiphany, I spoke about the importance of journeys - the journey that the Magi undertook, travelling from the East to Bethlehem, to see the infant Christ; and the journey that each one of us makes in our spiritual life. If we are serious about our faith, and we set out to discover Jesus, and to worship him, as the Wise Men worshipped the baby in the Manger, then we cannot remain unmoved. We cannot ever be the same. At the end of yesterday's Gospel, St Matthew tells us that the Wise Men returned "by a different way" - a different way of living, a new mode of behaviour, a fresh, dynamic way of articulating their faith. When we encounter Christ, we are transformed forever. Now I find myself on my own journey, travelling to the Holy Land, making my way to Bethlehem - eventually - via Galilee.
We arrive at Ben Gurion Airport in Tel Aviv this evening, a group of 24 Priests from all over the UK, on an eight-day study pilgrimage in the Holy Land. Already my mind is buzzing. Our flight from Manchester is extremely busy; it includes a party of over 30 members of the Manchester Jewish community, who are making their way to Jerusalem for a wedding. Their exuberance is infectious - laughing, singing, enjoying each other's company. And I think of Jesus, and his presence at the wedding feast - not in Jerusalem, certainly, but in Cana. When we read or listen to the account in John's Gospel, we may gloss over, or even forget the human element, the unbridled joy, the dense network of human relationships and affections that each one of us enjoys. "The life and death of each of us has its influence on others", writes St Paul in his letter to the Romans. How true. What could be more exuberant, more bountiful, more life-giving than producing first-rate wine from ordinary water?
I notice another thing. Amidst the joy on the flight to Tel Aviv there are also moments of witness, of visible faith. I am taken by the sight of a young Jewish mother, with her baby lying beside her. She is standing in the aisle, and gently rocking back and forth, praying from a text of the Torah, the first five books of the Old Testament. Books that Jesus would have heard his own mother read to him, books that he would have studied as he prepared for his Bar Mitzvah ceremony. Books that we Catholics hear at Mass. The link between ourselves and our Jewish brothers and sisters is clear. We are children of the Book, children of the One God.
As we fly over the city of Tel Aviv in the early evening light, I am surprised by its size. This is a land that has known great trials and adversity, with a long and proud history. This is the land on which the Word Made Flesh came among us, and lived as one of us in all things but sin. Over the next eight days I will see with the eyes of Christ, visiting many of the locations with which he would have been familiar. It is often said that the Holy Land is the "Fifth Gospel". I now have the immense privilege of experiencing this. The journey really begins here.
Tuesday 10 January 2017 - Day 2
Ministry
Upon awakening on the first morning of our pilgrimage, I am greeted by a beautiful sight. We had arrived at our hotel in Tiberius very late in the evening, and everything was in darkness. Imagine my surprise, then, when I open my curtain windows and behold the Sea of Galilee in front of me!
As I stand on the balcony contemplating the view, I reflect on the end of John's Gospel, and Jesus' questioning of Simon Peter:
"When they had finished breakfast, Jesus said to Simon Peter, "Simon, son of John, do you love me more than these?" He said to him, "Yes, Lord, you know that I love you." He said to him, "Feed my lambs." He then said to him a second time, "Simon, son of John, do you love me?" He said to him, "Yes, Lord, you know that I love you." He said to him, "Tend my sheep." He said to him the third time, "Simon, son of John, do you love me?" Peter was distressed that he had said to him a third time, "Do you love me?" and he said to him, "Lord, you know everything; you know that I love you." (Jesus) said to him, "Feed my sheep." (Jn 21:15-17)
Peter's three-fold declaration of love for the Risen Christ cancels out his earlier triple denial. Peter has come full circle. He has been reconciled to the Lord, and he is able to begin his own ministry.
Later on in the morning, those same words come back to me as we gather for Mass in the grounds of the Church of the Primacy of Peter. Here we are, 20-odd Priests, of all different shapes, sizes, ages, colours, and nationalities, celebrating Mass together. As we sing 'Dear Lord and Father of mankind, forgive our foolish ways', I think of how each one of us has been called by Jesus to follow him, just as Simon, Andrew, James, John and the others had been called. "In simple trust like theirs who heard beside the Syrian Sea, / The gracious calling of the Lord..". Here we are, literally a stone's throw from that same 'Syrian Sea', glimpsing it from between the palm trees. Each of us is called, despite our faults and imperfections - or perhaps it is precisely because of these faults and imperfections, as a sign that we cannot succeed by dint of our own efforts but rather through the grace of God, through the work of the Holy Spirit. The same is true for all of us - not just for us Priests. Each of us, by virtue of our Baptism, is called to follow the Lord, working in His vineyard, not because we are expert vinedressers (how do you 'dress' a vine, anyway?), but because He wants to share the harvest with us, with all of us.
"When they had finished breakfast, Jesus said to Simon Peter, "Simon, son of John, do you love me more than these?" He said to him, "Yes, Lord, you know that I love you." He said to him, "Feed my lambs." He then said to him a second time, "Simon, son of John, do you love me?" He said to him, "Yes, Lord, you know that I love you." He said to him, "Tend my sheep." He said to him the third time, "Simon, son of John, do you love me?" Peter was distressed that he had said to him a third time, "Do you love me?" and he said to him, "Lord, you know everything; you know that I love you." (Jesus) said to him, "Feed my sheep." (Jn 21:15-17)
Peter's three-fold declaration of love for the Risen Christ cancels out his earlier triple denial. Peter has come full circle. He has been reconciled to the Lord, and he is able to begin his own ministry.
Later on in the morning, those same words come back to me as we gather for Mass in the grounds of the Church of the Primacy of Peter. Here we are, 20-odd Priests, of all different shapes, sizes, ages, colours, and nationalities, celebrating Mass together. As we sing 'Dear Lord and Father of mankind, forgive our foolish ways', I think of how each one of us has been called by Jesus to follow him, just as Simon, Andrew, James, John and the others had been called. "In simple trust like theirs who heard beside the Syrian Sea, / The gracious calling of the Lord..". Here we are, literally a stone's throw from that same 'Syrian Sea', glimpsing it from between the palm trees. Each of us is called, despite our faults and imperfections - or perhaps it is precisely because of these faults and imperfections, as a sign that we cannot succeed by dint of our own efforts but rather through the grace of God, through the work of the Holy Spirit. The same is true for all of us - not just for us Priests. Each of us, by virtue of our Baptism, is called to follow the Lord, working in His vineyard, not because we are expert vinedressers (how do you 'dress' a vine, anyway?), but because He wants to share the harvest with us, with all of us.
This theme of the call to ministry becomes more pronounced when we visit Tabgha, and the Church of the Multiplication, with its beautiful early-Christian floor mosaics.
It is here that we find the rock known as the 'Mensa Christi', the 'table of Christ' where Jesus is believed to have multiplied the loaves and fishes, in order to feed the starving. Now he relies on us, his all-too-human Priests, to nourish the Faithful by making His own Body and Blood really present. What an incredible privilege!
It is here that we find the rock known as the 'Mensa Christi', the 'table of Christ' where Jesus is believed to have multiplied the loaves and fishes, in order to feed the starving. Now he relies on us, his all-too-human Priests, to nourish the Faithful by making His own Body and Blood really present. What an incredible privilege!
From Tabgha, we travel to nearby Capernaum, and see the site of the synagogue in which Jesus preached, as well as the ruins of a structure, believed to be the house of Simon Peter.
"Then they came to Capernaum, and on the sabbath he entered the synagogue and taught. The people were astonished at his teaching, for he taught them as one having authority and not as the scribes. In their synagogue was a man with an unclean spirit;
he cried out, "What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are - the Holy One of God!" Jesus rebuked him and said, "Quiet! Come out of him!" The unclean spirit convulsed him and with a loud cry came out of him. All were amazed and asked one another, "What is this? A new teaching with authority. He commands even the unclean spirits and they obey him."
His fame spread everywhere throughout the whole region of Galilee.
On leaving the synagogue he entered the house of Simon and Andrew with James and John. Simon's mother-in-law lay sick with a fever. They immediately told him about her. He approached, grasped her hand, and helped her up. Then the fever left her and she waited on them." (Mk 1:21-31)
"Then they came to Capernaum, and on the sabbath he entered the synagogue and taught. The people were astonished at his teaching, for he taught them as one having authority and not as the scribes. In their synagogue was a man with an unclean spirit;
he cried out, "What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are - the Holy One of God!" Jesus rebuked him and said, "Quiet! Come out of him!" The unclean spirit convulsed him and with a loud cry came out of him. All were amazed and asked one another, "What is this? A new teaching with authority. He commands even the unclean spirits and they obey him."
His fame spread everywhere throughout the whole region of Galilee.
On leaving the synagogue he entered the house of Simon and Andrew with James and John. Simon's mother-in-law lay sick with a fever. They immediately told him about her. He approached, grasped her hand, and helped her up. Then the fever left her and she waited on them." (Mk 1:21-31)
One of the most memorable moments of the day is our boat trip on the Sea of Galilee. It is a very moving experience, in all senses of the word. When we are far out from the shore, the captain switches off the engines, and our Group Leader, Fr Paul Maddison, reads out the following passage from Mark's Gospel:
"Leaving the crowd, they took him with them in the boat just as he was. And other boats were with him. A violent squall came up and waves were breaking over the boat, so that it was already filling up. Jesus was in the stern, asleep on a cushion.
They woke him and said to him, "Teacher, do you not care that we are perishing?"
He woke up, rebuked the wind, and said to the sea, "Quiet! Be still!" The wind ceased and there was great calm. Then he asked them, "Why are you terrified? Do you not yet have faith?" They were filled with great awe and said to one another, "Who then is this whom even wind and sea obey?" (Mk 4:36-41)
I close my eyes, and as I listen to the words, savouring them, I can hear the waves lapping against the bow, I can feel the motion of the boat, rocking to and fro, and the wind whipping about me. For a brief moment, I am transported there, and Jesus is in the boat with us, calming us, just as he calmed the waves. It is an intense spiritual experience.
"Leaving the crowd, they took him with them in the boat just as he was. And other boats were with him. A violent squall came up and waves were breaking over the boat, so that it was already filling up. Jesus was in the stern, asleep on a cushion.
They woke him and said to him, "Teacher, do you not care that we are perishing?"
He woke up, rebuked the wind, and said to the sea, "Quiet! Be still!" The wind ceased and there was great calm. Then he asked them, "Why are you terrified? Do you not yet have faith?" They were filled with great awe and said to one another, "Who then is this whom even wind and sea obey?" (Mk 4:36-41)
I close my eyes, and as I listen to the words, savouring them, I can hear the waves lapping against the bow, I can feel the motion of the boat, rocking to and fro, and the wind whipping about me. For a brief moment, I am transported there, and Jesus is in the boat with us, calming us, just as he calmed the waves. It is an intense spiritual experience.
A more light-hearted moment occurs when one of the crew shows us the kind of net that would have been used by Simon Peter and the other fisherman.
The crew-member proceeds to cast the net overboard, whereupon he promptly catches a (clearly wooden) fish!
"As he passed by the Sea of Galilee, he saw Simon and his brother Andrew casting their nets into the sea; they were fishermen. Jesus said to them, "Come after me, and I will make you fishers of men." Then they abandoned their nets and followed him."
The crew-member proceeds to cast the net overboard, whereupon he promptly catches a (clearly wooden) fish!
"As he passed by the Sea of Galilee, he saw Simon and his brother Andrew casting their nets into the sea; they were fishermen. Jesus said to them, "Come after me, and I will make you fishers of men." Then they abandoned their nets and followed him."
I am also struck by how close all of these shore-side locations are to one another. Looking back towards the land, we can see Magdala, from whence came Mary, the follower of Jesus; Tabgha, the site of the multiplication of the loaves and fishes; above it, the Mount of the Beatitudes, which we will visit tomorrow; and Capernaum. Jesus was constantly on the move throughout these settlements, and the frenetic pace of his ministry is captured well in the breathless prose of Mark's Gospel.
We end our first day with a visit to Caesarea Philippi, where Simon Peter had made his Confession of Faith to Jesus:
"When Jesus went into the region of Caesarea Philippi he asked his disciples, "Who do people say that the Son of Man is?" They replied, "Some say John the Baptist, others Elijah, still others Jeremiah or one of the prophets." He said to them, "But who do you say that I am?" Simon Peter said in reply, "You are the Messiah, the Son of the living God." Jesus said to him in reply, "Blessed are you, Simon son of Jonah. For flesh and blood has not revealed this to you, but my heavenly Father. And so I say to you, you are Peter, and upon this rock I will build my church, and the gates of the netherworld shall not prevail against it. I will give you the keys to the kingdom of heaven. Whatever you bind on earth shall be bound in heaven; and whatever you loose on earth shall be loosed in heaven." (Mt 16:13-19)
We end our first day with a visit to Caesarea Philippi, where Simon Peter had made his Confession of Faith to Jesus:
"When Jesus went into the region of Caesarea Philippi he asked his disciples, "Who do people say that the Son of Man is?" They replied, "Some say John the Baptist, others Elijah, still others Jeremiah or one of the prophets." He said to them, "But who do you say that I am?" Simon Peter said in reply, "You are the Messiah, the Son of the living God." Jesus said to him in reply, "Blessed are you, Simon son of Jonah. For flesh and blood has not revealed this to you, but my heavenly Father. And so I say to you, you are Peter, and upon this rock I will build my church, and the gates of the netherworld shall not prevail against it. I will give you the keys to the kingdom of heaven. Whatever you bind on earth shall be bound in heaven; and whatever you loose on earth shall be loosed in heaven." (Mt 16:13-19)
We are now standing upon that very rock structure, and I make my own private Confession of Faith. Simon Peter was to become the new 'rock', and his remains are believed to be located at another 'rock structure', under the main altar at St Peter's in Rome. "Petros eni", reads the graffiti, carved in Greek, in the famous 'red wall' of the first-century Christian Necropolis, located beneath the Vatican Grottoes. "Peter is here". Yes - Peter's faith was demonstrated in his willingness to endure martyrdom in Rome, during the persecutions of the Emperor Nero, but his faith in the young carpenter from Nazareth was first expressed publicly at Caesarea Philippi.
Wednesday 11 January 2017 - Day 3
Annunciation / Glory
"Can anything good come from Nazareth?" That question, asked by Nathaniel (also known as Bartholomew), comes to mind as we make our way to the afore-mentioned town. It is perhaps only fitting that we visit Cana first of all - Nathaniel's home town. Clearly, he must have had a sense of humour, because Cana is rather run-down and shabby (or at least modern-day Cana is).
After passing the usual tourist shops offering Cana 'Wedding Wine', amongst which is one venue with the awful name of "The First Miracle", we enter the basilica. An American tour group is already there, and married couples are in the process of renewing their wedding vows. We take time to pray for our own married parishioners, for those who have lost spouses, and for those who are going to marry.
Below the basilica there are excavations, which include a replica of a typical stone jar of the kind that was used in Jesus' day. Its sheer size really puts things into perspective.
"They have no more wine", said Our Lady to Jesus. 6 stone jars full of choice wine must have been a real cause for celebration!
Nazareth is only a stone's throw from Cana, and after walking through a near-deserted souk (Arab market), on account of a local strike, we visit the synagogue:
"He came to Nazareth, where he had grown up, and went according to his custom into the synagogue on the sabbath day. He stood up to read and was handed a scroll of the prophet Isaiah. He unrolled the scroll and found the passage where it was written:
"The Spirit of the Lord is upon me, because he has anointed me to bring glad tidings to the poor. He has sent me to proclaim liberty to captives and recovery of sight to the blind, to let the oppressed go free, and to proclaim a year acceptable to the Lord."
Rolling up the scroll, he handed it back to the attendant and sat down, and the eyes of all in the synagogue looked intently at him. He said to them, "Today this scripture passage is fulfilled in your hearing." " (Lk 4:16-21)
"He came to Nazareth, where he had grown up, and went according to his custom into the synagogue on the sabbath day. He stood up to read and was handed a scroll of the prophet Isaiah. He unrolled the scroll and found the passage where it was written:
"The Spirit of the Lord is upon me, because he has anointed me to bring glad tidings to the poor. He has sent me to proclaim liberty to captives and recovery of sight to the blind, to let the oppressed go free, and to proclaim a year acceptable to the Lord."
Rolling up the scroll, he handed it back to the attendant and sat down, and the eyes of all in the synagogue looked intently at him. He said to them, "Today this scripture passage is fulfilled in your hearing." " (Lk 4:16-21)
Our next location, the Basilica of the Annunciation, is stunning, architecturally and spiritually. We arrive in time for the Angelus, which is led by an Italian Franciscan, who prays in Latin, and is accompanied by ourselves, a group of Spanish Sisters, and a party of Ethiopian pilgrims. The Church is truly Catholic, truly universal!
We are able to visit the excavations of a stone dwelling, reputed to be the site of the Annunciation.
Outside, there are a series of mosaics of Our Lady, from different locations around the world. There is even one from Scotland! If you look carefully, you can see the coat of arms of Inverness!
Having explored a site associated with Our Lady, it is only right that we visit the Basilica of her husband, St Joseph! I have never heard of this church, which boasts a cave under its foundations. It is literally a hundred metres or so from the Basilica of the Annunciation, and there is speculation that the grotto may have served as a workshop for Joseph, close to the family home. Whether there is any truth to this claim is secondary to the fact that it serves to highlight the important role that Joseph must have played in the formative years of Jesus, instilling in him a sound work ethic and respect for manual labour.
Today's pilgrimage began and ended with a mountain. The Mount of the Beatitudes, in the early morning light, is a splendour to behold. The setting is perfect - an idyllic paradise, with lovely landscaped gardens, palm trees, and spectacular views of Capernaum and the Sea of Galilee below. In this oasis of calm, complemented by the twittering of the birds, one could imagine Jesus standing up and delivering his famous Sermon on the Mount. The beautiful setting, and 1930s octagonal-shaped church
(8 sides for 8 Beatitudes) - which, incidentally, was paid for by Mussolini - more than makes up for the incredibly kitsch nativity scene constructed by the Italian Franciscan Sisters who look after the sanctuary.
(8 sides for 8 Beatitudes) - which, incidentally, was paid for by Mussolini - more than makes up for the incredibly kitsch nativity scene constructed by the Italian Franciscan Sisters who look after the sanctuary.
A much more impressive structure, in terms of architectural design and interior decoration, is the Church of the Transfiguration on Mount Tabor. The opening lines of Matthew's account - "Jesus took Peter, James, and John his brother, and led them up a high mountain" - does not really capture what it is like to navigate a series of hairpin bends at alarming speed, driven by a Palestinian speaking on his mobile phone, up a mountain of 568 metres in height! The initial trepidation is soon changed to admiration, as we gaze at the perfectly-proportioned church, a golden colour in the late afternoon light. We celebrate Mass together in the beautiful little lower chapel, adorned with stunning mosaics, and boasting enviable acoustics. We put this to the test with a heart-felt rendition of the Salve Regina, which is witnessed and filmed by a group of American pilgrims! A perfect end to another perfect day!
No wonder Our Lord chose to transfigure Himself in all His splendour on this mountain!
No wonder Our Lord chose to transfigure Himself in all His splendour on this mountain!
Thursday 12 January 2017 - Day 4
Miracles
It's the last morning in Galilee. Rather reluctantly, I finish packing my suitcase, and head down to Reception to hand in my key and board the coach. This has been a wonderful few days in a stunning landscape. Now, we make our way southwards, with the Jordan valley to the East. We are heading for the traditional site of Christ's baptism by his cousin John. The location is very close to the Jordanian border;
we drive through normally arid desert, which in January is quite green in some places, and we turn off to the left, just past the Allanby Bridge (one of the border crossings to Jordan). We pass through metal gates and a barrier and find ourselves in a coach park with low-rise structures. We make our way down to the river, which is universally felt to be rather disappointing. No wide, blue expanse of water here; rather, it is a disappointing dirty brown colour, which is actually quite shallow. Undaunted, we renew our Baptismal Promises, watched by heavily armed soldiers - Israeli and Jordanian - on either side of the river. More adventurous pilgrims go in the water for full body immersion; an Italian Neocatchumenate group are all dressed in white robes, and standing in a semi-circle, looking for all the world like a Gospel choir.
As for our own group, a few of the more daring Reverend Fathers roll up their trousers and venture hesitantly into the murky brown water. 'Yours truly' does not join them! I content myself with being sprinkled with water from the river Jordan.
That will do me nicely!
The lowest (258 metres below sea level) and oldest city in the world is Jericho.
There has been a settlement there since 8000 BC. The city was captured by Joshua and the Israelites c. 1200 BC. The temperature is favourable: 22 degrees centigrade - not bad for 12 January! We drive through this Palestinian town (more so than city), to see the famous Sycamore tree (Zacchaeus was nowhere to be seen - perhaps on his lunch break?).
There has been a settlement there since 8000 BC. The city was captured by Joshua and the Israelites c. 1200 BC. The temperature is favourable: 22 degrees centigrade - not bad for 12 January! We drive through this Palestinian town (more so than city), to see the famous Sycamore tree (Zacchaeus was nowhere to be seen - perhaps on his lunch break?).
From there, it is a short drive to a panoramic spot to see the Mount of Temptation (Jebel Quruntal), looking both daunting and majestic, with its Orthodox monastery jutting out from the cliff face.
At the summit is the Fortress of Doq, built by the Syrian general Baccides just before the middle of the second century BC. I take some time for personal prayer, and despite the background Arabic music from a nearby Palestinian tourist shop,
I recollect myself, and consider the passage from Matthew's Gospel on the temptations in the desert:
"Then Jesus was led by the Spirit into the desert to be tempted by the devil.
He fasted for forty days and forty nights, and afterwards he was hungry.
The tempter approached and said to him, "If you are the Son of God, command that these stones become loaves of bread." He said in reply, "It is written: 'One does not live by bread alone, but by every word that comes forth from the mouth of God.'"
Then the devil took him to the holy city, and made him stand on the parapet of the temple, and said to him, "If you are the Son of God, throw yourself down. For it is written: 'He will command his angels concerning you and 'with their hands they will support you, lest you dash your foot against a stone.'" Jesus answered him, "Again it is written, 'You shall not put the Lord, your God, to the test.'"
Then the devil took him up to a very high mountain, and showed him all the kingdoms of the world in their magnificence, and he said to him, "All these I shall give to you, if you will prostrate yourself and worship me." At this, Jesus said to him, "Get away, Satan! It is written: 'The Lord, your God, shall you worship and him alone shall you serve.'" Then the devil left him and, behold, angels came and ministered to him." (Mt 4:1-11)
At the summit is the Fortress of Doq, built by the Syrian general Baccides just before the middle of the second century BC. I take some time for personal prayer, and despite the background Arabic music from a nearby Palestinian tourist shop,
I recollect myself, and consider the passage from Matthew's Gospel on the temptations in the desert:
"Then Jesus was led by the Spirit into the desert to be tempted by the devil.
He fasted for forty days and forty nights, and afterwards he was hungry.
The tempter approached and said to him, "If you are the Son of God, command that these stones become loaves of bread." He said in reply, "It is written: 'One does not live by bread alone, but by every word that comes forth from the mouth of God.'"
Then the devil took him to the holy city, and made him stand on the parapet of the temple, and said to him, "If you are the Son of God, throw yourself down. For it is written: 'He will command his angels concerning you and 'with their hands they will support you, lest you dash your foot against a stone.'" Jesus answered him, "Again it is written, 'You shall not put the Lord, your God, to the test.'"
Then the devil took him up to a very high mountain, and showed him all the kingdoms of the world in their magnificence, and he said to him, "All these I shall give to you, if you will prostrate yourself and worship me." At this, Jesus said to him, "Get away, Satan! It is written: 'The Lord, your God, shall you worship and him alone shall you serve.'" Then the devil left him and, behold, angels came and ministered to him." (Mt 4:1-11)
I consider those various temptations within the context of my own life, and the ways in which I have given in to each of them, at one time or another. Temptations are not sinful in themselves - however, we sin when we give in to these temptations.
I make an act of faith, and a firm resolution to endeavour to resist all temptations of material desire, pride, and ambition.
After lunch in a local restaurant, where are served an Arabic dish called Maqloubeh (a chicken, vegetable, and rice dish), we journey on to Bethany.
I make an act of faith, and a firm resolution to endeavour to resist all temptations of material desire, pride, and ambition.
After lunch in a local restaurant, where are served an Arabic dish called Maqloubeh (a chicken, vegetable, and rice dish), we journey on to Bethany.
If I thought Cana was rather chaotic, I immediately take it all back - Bethany has it beat, hands down. El-Azariyeh in Arabic, which preserves the Greek Lazarion, 'the place of Lazarus', is on a completely different level: open butchers' premises with severed cows' heads hanging outside (presumably to tempt in would-be customers), piles of rubbish and burnt-out cars, and the most heart-stopping "dodgems-style" driving I have ever seen. We make it to the Church of Lazarus, where we celebrate Mass together, and reflect on those members of our families who have passed away: "I am the resurrection and the life: whoever believes in me shall never die".
Another half-hour coach journey, with steep ascent, and an Israeli checkpoint to contend with, takes us to Bethlehem. As we enter the town my brethren begin to sing "O Little Town of Bethlehem". What more can I say?
Friday 13 January 2017 - Day 5
Incarnation
What a difference a day makes! Having arrived in Bethlehem last night, we had a meal together, then I had an early night. Upon opening my curtains this morning, I face a construction site, with a half-finished hotel in the foreground, and hillside settlements in the background.. welcome to Bethlehem!
Our first port of call is just inside the Jaffa Gate in Jerusalem, with a visit to the Latin Patriarchate. This morning, we have an audience with Bishop William Shomali, the Auxiliary Bishop of Jerusalem. A Palestinian Priest, he is a gentle, courteous man, but clearly he is also a shrewd operator. He would have to be. Bishop William welcomes us to the Holy Land, and explains the situations for Christians here in the Holy Land. After the customary photo-call, we are each presented with a small Jerusalem cross, made of mother of pearl.
We continue our pilgrimage in this part of the Holy Land with a visit to Ain Karem, the birthplace of John the Baptist, located some six miles outside Jerusalem. We take a moment to hear the Gospel account of Zechariah in the temple, his temporary affliction, and his later written declaration that his new-born son will be called John. All of us then pray aloud the words of the Benedictus, which is Zechariah's great prophecy - the same words that are recited every day in Morning Prayer.
Upon entering the church, we are immediately taken by the striking blue tiles that adorn the walls. After some scriptural reflections by Canon Robert Hill ("if we, as modern day Zechariahs, want to preach the word of God, we have to listen to the word of God, and believe in it"), we then enter the grotto, or cave:
"Zechariah's house is situated at the foot of a hill to the west of Jerusalem.
In Zechariah's house, the Holy Virgin came to greet Elizabeth.. In that same house, John, the Precursor of Jesus Christ, was born. A church now is constructed upon this place. Inside, to the left of the main altar, one can see a small cave where John the Precursor was born" (the Russian Abbot Daniel, at the beginning of the 12th century).
"Zechariah's house is situated at the foot of a hill to the west of Jerusalem.
In Zechariah's house, the Holy Virgin came to greet Elizabeth.. In that same house, John, the Precursor of Jesus Christ, was born. A church now is constructed upon this place. Inside, to the left of the main altar, one can see a small cave where John the Precursor was born" (the Russian Abbot Daniel, at the beginning of the 12th century).
Our next stop is at Holy Land Handicraft. This is a cooperative venture, involving a large number of Palestinian Christian families, whose artisan skills are used to craft wood, metal, mother of pearl, and other materials into objects of devotion.
For more information, or to support the work of Palestinian Christians by purchasing from their website, see here: www.hlhcs.org.
Very close to the cooperative shop is Shepherds' Fields, traditionally the site where the angel appeared to the shepherds and announced the news of the birth of the Saviour:
"Now there were shepherds in that region living in the fields and keeping the night watch over their flock. The angel of the Lord appeared to them and the glory of the Lord shone around them, and they were struck with great fear. The angel said to them, "Do not be afraid; for behold, I proclaim to you good news of great joy that will be for all the people. For today in the city of David a saviour has been born for you who is Messiah and Lord. And this will be a sign for you: you will find an infant wrapped in swaddling clothes and lying in a manger." And suddenly there was a multitude of the heavenly host with the angel, praising God and saying:
"Glory to God in the highest and on earth peace to those on whom his favour rests."
When the angels went away from them to heaven, the shepherds said to one another, "Let us go, then, to Bethlehem to see this thing that has taken place, which the Lord has made known to us." So they went in haste and found Mary and Joseph, and the infant lying in the manger." (Lk 2: 8-16)
For more information, or to support the work of Palestinian Christians by purchasing from their website, see here: www.hlhcs.org.
Very close to the cooperative shop is Shepherds' Fields, traditionally the site where the angel appeared to the shepherds and announced the news of the birth of the Saviour:
"Now there were shepherds in that region living in the fields and keeping the night watch over their flock. The angel of the Lord appeared to them and the glory of the Lord shone around them, and they were struck with great fear. The angel said to them, "Do not be afraid; for behold, I proclaim to you good news of great joy that will be for all the people. For today in the city of David a saviour has been born for you who is Messiah and Lord. And this will be a sign for you: you will find an infant wrapped in swaddling clothes and lying in a manger." And suddenly there was a multitude of the heavenly host with the angel, praising God and saying:
"Glory to God in the highest and on earth peace to those on whom his favour rests."
When the angels went away from them to heaven, the shepherds said to one another, "Let us go, then, to Bethlehem to see this thing that has taken place, which the Lord has made known to us." So they went in haste and found Mary and Joseph, and the infant lying in the manger." (Lk 2: 8-16)
The church at Shepherds' Fields was built by our old friend Antonio Barluzzi, the Italian Franciscan friar and architect of the church on the Mount of the Beatitudes.
As we approach the present church, a Palestinian street-seller, clearly acting as a modern-day shepherd, comes out of the church playing a flute ("only 10 dollars!", he cries). The interior is functional and architecturally coherent, rather than memorable. What is interesting is the presence of the dog in each of the frescoes: at the appearance of the angels to the shepherds, the dog is cowering in fear (bottom left of the photo); at the manger (?!), our canine friend, this time on the right, is clearly absorbed in prayer. Following the great news, he joyfully bounds along, wagging his tail, supremely happy. Is he a forerunner of the 'Domini Canes'?
As we approach the present church, a Palestinian street-seller, clearly acting as a modern-day shepherd, comes out of the church playing a flute ("only 10 dollars!", he cries). The interior is functional and architecturally coherent, rather than memorable. What is interesting is the presence of the dog in each of the frescoes: at the appearance of the angels to the shepherds, the dog is cowering in fear (bottom left of the photo); at the manger (?!), our canine friend, this time on the right, is clearly absorbed in prayer. Following the great news, he joyfully bounds along, wagging his tail, supremely happy. Is he a forerunner of the 'Domini Canes'?
After lunch (another shawarma - with chicken this time) - we return to Bethlehem, to Manger Square, to the Church of the Nativity. We celebrate Mass together in the Chapel of St. Helen, which boasts some original Byzantine frescoes. The Mass is very moving - the liturgy is of Christmas Day ("in Bethlehem it's Christmas every day", as someone said); as the words of the hymn 'Silent Night' reverberate around the small chapel, I look at the figurine of the innocent, helpless Christ child in front of the altar, and think of his birth, literally metres from where we are. The following words from the letter to Titus come to mind:
"God’s grace has been revealed, and it has made salvation possible for the whole human race and taught us that what we have to do is to give up everything that does not lead to God, and all our worldly ambitions; we must be self-restrained and live good and religious lives here in this present world." (Titus 2: 11-12)
We make our way, with excitement and emotion, to the grotto itself. It is rather crushed with people, but I find a seat on a stone bench nearby, and pray the full office for Christmas Day. I am able to venerate the site in peace once the crowds disperse, and remain there for some time, offering up prayers on behalf of all those who have asked me to remember them. "Verbum caro factum est, et habitavit in nobis".
"God’s grace has been revealed, and it has made salvation possible for the whole human race and taught us that what we have to do is to give up everything that does not lead to God, and all our worldly ambitions; we must be self-restrained and live good and religious lives here in this present world." (Titus 2: 11-12)
We make our way, with excitement and emotion, to the grotto itself. It is rather crushed with people, but I find a seat on a stone bench nearby, and pray the full office for Christmas Day. I am able to venerate the site in peace once the crowds disperse, and remain there for some time, offering up prayers on behalf of all those who have asked me to remember them. "Verbum caro factum est, et habitavit in nobis".
Saturday 14 January 2017 - Day 6
Passion
Today is intense: physically, emotionally, and spiritually. We set out at 8.00am on a walking tour of Jerusalem, beginning at the Mount of Olives, and the Church of the Pater Noster. We are to the east of the city, rising some 100 metres above it. St Luke locates the Ascension on the Mount of Olives (Acts 1: 6-12). The early Christian pilgrim Egeria (384) is the first to record what became the common name, Eleona (from the Greek elaion, meaning 'of olives'). During the time of the Crusaders, the dominant tradition was that Jesus had taught his disciples to pray here. In a beautiful garden setting, we come across the 'Our Father' in over a hundred different languages
(152 in all), including Doric!
We walk down the Mount of Olives, and stop by the Jewish cemetery to take in the view of the city, the Temple Mount very much in the foreground. What would Jesus have seen in his day? As he descended the steep Mount of Olives, he would have seen the Fortress of Herod on the skyline, and the Temple (remnants of its western wall are all that remain today). Surely, though, Jesus would have seen something else: the many crosses upon which hung the common criminals executed on Calvary (now the Church of the Holy Sepulchre). What went through Jesus' mind? It must have been so hard for him. No wonder he "set his face like flint and continued resolutely towards Jerusalem". A more evocative view of the Jerusalem skyline can be viewed in the lovely little tear-shaped church of Dominus Flevit - another creation of the Franciscan architect Antonio Barluzzi. Medieval pilgrims were the first to designate this location on the Mount of Olives as the place where Jesus wept over Jerusalem (Lk 19: 41).
According to Lk 22: 41, it was a "stones' throw" from the Garden of Gethsemane", where Jesus was arrested.
According to Lk 22: 41, it was a "stones' throw" from the Garden of Gethsemane", where Jesus was arrested.
Sure enough, we are very close to Gethsemane, and admire the olive trees growing there. The church, also by Barluzzi, is pleasing to the eye - the glass in the windows are coloured purple to make it seem like evening. A very evocative location, where Jesus stopped to pray for the strength to face the trials ahead. I take a moment to pray for strength in my own trials and difficulties, reminding myself of Jesus' words: "Father, let Your will be done, not mine."
This serves as a fitting spiritual prelude to our visit to the church of St Peter in Gallicantu (at the crowing of the cock). It is a modern church, which is built upon cisterns, cellars, and dungeons dating back to the time of Herod. The site is thought to be the location of the house of the high priest Caiaphas, to which Jesus was taken after his arrest (Mk 14: 53), and where Peter denied him (Mk 14: 66-72). This latter incident is reflected in the three icons in the lower church: Peter denying Christ;
Peter in agony, suffering over his denial; Peter's reconciliation with the Risen Christ at the Sea of Galilee. Do you notice any difference between the three icons? In the first one, Peter is depicted without a halo. It is almost as if he has to acknowledge his weakness and sinful actions in order to become truly holy.
I pray here for the times when I have denied Christ - when I have not stood up for Him as I should, for those times when I have denied others, and have offended - and continue to offend - them. "Kyrie eleison; Christe eleison; Kyrie eleison."
Peter in agony, suffering over his denial; Peter's reconciliation with the Risen Christ at the Sea of Galilee. Do you notice any difference between the three icons? In the first one, Peter is depicted without a halo. It is almost as if he has to acknowledge his weakness and sinful actions in order to become truly holy.
I pray here for the times when I have denied Christ - when I have not stood up for Him as I should, for those times when I have denied others, and have offended - and continue to offend - them. "Kyrie eleison; Christe eleison; Kyrie eleison."
We look at the pit in which Jesus, according to tradition, was held prisoner: "down in the realm of darkness / He lay, a captive bound..".
After lunch in an Armenian restaurant near the Damascus gate, we begin the Stations of the Cross, following the customary route along the Via Dolorosa, starting near the Antonia Tower, and ending at the Tomb of Christ, inside the Church of the Holy Sepulchre. Despite the external distractions - the call to prayer from the minarets, the loud discussions of the street vendors, the kaleidoscope of colours in the souk, the smell of spices and cooking - this is surely the most memorable Via Crucis I have ever prayed.
Nothing prepares me for the Holy Sepulchre. It is a literal assault on the senses. The noise is quite pronounced, and reverence for this most sacred of places is not as it should be. The plethora of different traditions: Latin Catholic; Orthodox; Armenian; Coptic; Syriac, and Ethiopian, are almost too much. We queue for an hour and a half, before finally making our way into the Holy Tomb. The outer chamber houses a pillar, with a block of stone, covered by a sheet of protective plastic, and illuminated by candles. This is thought to be the remains of the stone that sealed the tomb. The inner chamber is the most sacred place in the Christian world - the site of Jesus' burial and Resurrection. This is rightly the focal point of the entire basilica, erected by Crusaders on Byzantine foundations, dating to the time of Constantine the Great.
It is simply overwhelming. Matthew's account does not quite express the enormity of the event, or of its subsequent importance for the history of humanity:
"Taking the body, Joseph wrapped it (in) clean linen and laid it in his new tomb that he had hewn in the rock. Then he rolled a huge stone across the entrance to the tomb and departed." (Mt 27: 59-60).
It is simply overwhelming. Matthew's account does not quite express the enormity of the event, or of its subsequent importance for the history of humanity:
"Taking the body, Joseph wrapped it (in) clean linen and laid it in his new tomb that he had hewn in the rock. Then he rolled a huge stone across the entrance to the tomb and departed." (Mt 27: 59-60).
Sunday 15 January 2017 - Day 7
Faith
Our last full day in the Holy Land is a Sunday, and appropriately our theme today is faith. We have an opportunity to see faith lived out in the lives of Palestinian Catholics when we visit the beautiful parish of Our Lady of Fatima in Beit Sahour, near Bethlehem. We are joined by Bishop William Kenney, Auxiliary Bishop of Birmingham, together with Bishop Michel Dubost, bishop of the diocese of Evry-Corbeil-Essonnes in France. The Parish Priest, Fr Bashar, who apologises to us for his relative youthfulness (not a problem - time will take care of that for you..) is extremely competent, and we celebrate a lovely Mass, with glorious singing, very capable altar boys, and a welcoming community of parishioners. The liturgy is indeed uplifting, and we join the parishioners afterwards for coffee and conversation.
The next display of lived faith is evident as we approach the remains of the Western Wall in Jerusalem. This wall is all that remains of the Temple, destroyed by invading Roman soldiers in AD 70. The lower stones formed part of a retaining wall built by Herod the Great in 20 BC to support the esplanade of the Temple. The Western Wall is the closest location for Jews to the Holy of Holies. It is thus a hugely important sacred site for them, and a major place of worship. We enter the men's section, on the left, and each of us don a kippah, the small skullcap that is worn by hundreds of thousands of observant Jews around the world. We approach the Wall, and begin praying Midday Prayer from the Divine Office. The words of Psalm 124 (125) have a special resonance in this place:
"The Lord surrounds his people both now and for ever.
Those who put their trust in the Lord are like Mount Zion,
that cannot be shaken,
that stands for ever.
Jerusalem! The mountains surround her,
so the Lord surrounds his people
both now and for ever.
...
On Israel, peace!"
"The Lord surrounds his people both now and for ever.
Those who put their trust in the Lord are like Mount Zion,
that cannot be shaken,
that stands for ever.
Jerusalem! The mountains surround her,
so the Lord surrounds his people
both now and for ever.
...
On Israel, peace!"
We then return to the Church of the Holy Sepulchre, where thankfully there are much less people, in order to see the Crypt of St Helena (mother of the Emperor Constantine), and the Chapel of the Finding of the True Cross. The walls on either side of the steps that lead to the Crypt are adorned with crosses made by grateful pilgrims down through the centuries. The crypt is now in the possession of the Armenians.
I return upstairs and make a second visit to the Holy Tomb. In his discussion of the Church of the Holy Sepulchre, Dominican Biblical scholar Jerome Murphy-O'Connor makes the following observation:
"One expects the central shrine of Christendom to stand out in majestic isolation, but anonymous buildings cling to it like barnacles. One looks for numinous light, but it is dark and cramped. One hopes for peace, but the ear is assailed by a cacophony of warring chants. One desires holiness, only to encounter a jealous possessiveness:
the six groups of occupants—Latin Catholics, Greek Orthodox, Armenian Orthodox, Syrians, Copts, Ethiopians—watch one another suspiciously for any infringement of rights. The frailty of humanity is nowhere more apparent than here; it epitomizes the human condition." (The Holy Land: An Oxford Archaeological Guide from Earliest Times to 1700).
However, Murphy-O'Connor is much more positive in his opinions when it comes to the Holy Tomb: "Is this the place where Christ died and was buried? Yes, very probably. At the beginning of the C1 AD the site was a disused quarry outside the city walls ... Tombs similar to those found elsewhere and dated to the C1 BC and the C1 AD had been cut into the vertical west wall left by the quarrymen. These latter had also cut around a bank of inferior cracked stone and left it jutting out of the east wall. These facts are the meagre contribution of archaeology, but at the least they show that the site is compatible with the topographical data supplied by the gospels. Jesus was crucified on a rock eminence reminiscent of a skull outside the city (John 19: 17), and there was a grave nearby (John 19: 41–2). Windblown earth and seeds watered by winter rains would have created the covering of green in the quarry that John dignifies by the term ‘garden’. The most important argument for the authenticity of the site is the consistent and uncontested tradition of the Jerusalem community, which held liturgical celebrations at the site until AD 66. Even when the area was brought within the walls in AD 41–3 it was not built over. The memory of the site remained, and was probably reinforced by bitterness when Hadrian in 135 filled in the quarry to provide a level base for his Capitoline temple, which was flanked by a shrine honouring Aphrodite. Macarius, bishop of Jerusalem (314–33), was acting on a living tradition when in 325 at the Council of Nicea he petitioned the emperor Constantine (308–37) to demolish the Capitoline temple and to bring to light the tomb of Christ. An eyewitness, Eusebius of Caesarea (260–339), tells us what happened,
‘At once the work was carried out, and, as layer after layer of the subsoil came into view, the venerable and most holy memorial of the Saviour’s resurrection, beyond all our hopes, came into view’ (Life of Constantine, 3: 28). Graffiti probably identified the tomb of Christ, as they did the tomb of Peter at the Vatican."
The relative peace and quiet allows a more measured experience of prayer. In the antechamber, I kiss what is believed to be part of the actual stone that was rolled in front of the tomb. I ask the Lord to uncover my faults and failings, so that I may know myself ever better, and offer myself in all humility to the service of Him and His people. Now I enter the tomb, with the marble slab on which the dead body of Christ lay. Again, I venerate the holy object, and, on my knees before it, pray for a renewal of spirit and faith in the Risen Jesus. "Yes, Lord, you know I love you." - "Feed my sheep".
"One expects the central shrine of Christendom to stand out in majestic isolation, but anonymous buildings cling to it like barnacles. One looks for numinous light, but it is dark and cramped. One hopes for peace, but the ear is assailed by a cacophony of warring chants. One desires holiness, only to encounter a jealous possessiveness:
the six groups of occupants—Latin Catholics, Greek Orthodox, Armenian Orthodox, Syrians, Copts, Ethiopians—watch one another suspiciously for any infringement of rights. The frailty of humanity is nowhere more apparent than here; it epitomizes the human condition." (The Holy Land: An Oxford Archaeological Guide from Earliest Times to 1700).
However, Murphy-O'Connor is much more positive in his opinions when it comes to the Holy Tomb: "Is this the place where Christ died and was buried? Yes, very probably. At the beginning of the C1 AD the site was a disused quarry outside the city walls ... Tombs similar to those found elsewhere and dated to the C1 BC and the C1 AD had been cut into the vertical west wall left by the quarrymen. These latter had also cut around a bank of inferior cracked stone and left it jutting out of the east wall. These facts are the meagre contribution of archaeology, but at the least they show that the site is compatible with the topographical data supplied by the gospels. Jesus was crucified on a rock eminence reminiscent of a skull outside the city (John 19: 17), and there was a grave nearby (John 19: 41–2). Windblown earth and seeds watered by winter rains would have created the covering of green in the quarry that John dignifies by the term ‘garden’. The most important argument for the authenticity of the site is the consistent and uncontested tradition of the Jerusalem community, which held liturgical celebrations at the site until AD 66. Even when the area was brought within the walls in AD 41–3 it was not built over. The memory of the site remained, and was probably reinforced by bitterness when Hadrian in 135 filled in the quarry to provide a level base for his Capitoline temple, which was flanked by a shrine honouring Aphrodite. Macarius, bishop of Jerusalem (314–33), was acting on a living tradition when in 325 at the Council of Nicea he petitioned the emperor Constantine (308–37) to demolish the Capitoline temple and to bring to light the tomb of Christ. An eyewitness, Eusebius of Caesarea (260–339), tells us what happened,
‘At once the work was carried out, and, as layer after layer of the subsoil came into view, the venerable and most holy memorial of the Saviour’s resurrection, beyond all our hopes, came into view’ (Life of Constantine, 3: 28). Graffiti probably identified the tomb of Christ, as they did the tomb of Peter at the Vatican."
The relative peace and quiet allows a more measured experience of prayer. In the antechamber, I kiss what is believed to be part of the actual stone that was rolled in front of the tomb. I ask the Lord to uncover my faults and failings, so that I may know myself ever better, and offer myself in all humility to the service of Him and His people. Now I enter the tomb, with the marble slab on which the dead body of Christ lay. Again, I venerate the holy object, and, on my knees before it, pray for a renewal of spirit and faith in the Risen Jesus. "Yes, Lord, you know I love you." - "Feed my sheep".
This is not just a place of death, but of life - "anastasis!", cried St Paul. "He is Risen!".
It is from here that Jesus rises, the folded grave-clothes signal his return, and through the Resurrection, "the pledge of future glory will be given to us", to quote
St Thomas Aquinas.
It is from here that Jesus rises, the folded grave-clothes signal his return, and through the Resurrection, "the pledge of future glory will be given to us", to quote
St Thomas Aquinas.
The Church of Ecce Homo, cared for by the Sisters of Notre Dame de Sion, houses what would have been the Praetorium, part of the Antonia Fortress complex. Here there is a beautiful stone pavement of large smooth stones, thought to be the Pavement (lithostroton - John 19:13) on which Pontius Pilate judged Jesus. Thus it was identified with the place where Pilate said "Behold the man!" (in Latin, "Ecce Homo" - John 19:5).
The Church of St Anne (AD 1138), dates from the Crusader period, and is considered by Murphy-O'Connor to be "the loveliest church in the city". Indeed, "According to Byzantine tradition, the crypt enshrines the home of the Virgin Mary and her parents Joachim and Anne. Next to it are the ruins of miraculous medicinal baths where clients of the god Serapis (Asclepius) gathered in hope of healing; Jesus there cured one, a man ill for 38 years (John 5: 1–13)." Murphy O'Connor continues: "John begins his account of Jesus’ miracle with the words, ‘Now at the Sheep Gate in Jerusalem is a pool with five porches, its name in Hebrew is Bethesda’ (5: 2). The name may mean ‘House of Mercy’, a very appropriate designation for a healing sanctuary."
A walk through St Stephen's Gate takes us back to the coach stop. So much history today, so much beauty, so much faith.
Monday 16 January 2017 - Day 8
Mission
Having journeyed through the public ministry, Passion, and death of Christ, we turn - on this last day - to the theme of mission. How and where did the early Church have its origins? We begin on Mount Zion, one of the holy sites for both Christians and Jews. For us, there is both the Cenacle and the Dormition Abbey; for the Jewish people, there is the tomb of King David.
The Dormition Abbey is thought to be the location of Mary's dormition, or 'falling asleep', when she was assumed body and soul into heaven. We celebrate Mass in the beautiful little chapel of the Franciscans next door, which commemorates the Last Supper. It is an appropriate setting for our last Eucharistic celebration together.
Our love of the Eucharist is one of the most important things that unites us as brothers in the Priesthood of Jesus Christ. Our first Mass was in the outdoor chapel at the Primacy of Peter in Galilee, where he and Andrew and other fishermen answered the call to 'follow me' and became 'fishers of men'. Now, the final Mass of this pilgrimage is beside the Cenacle, when Jesus and his closest disciples shared their last meal together. It is also here, at Pentecost, that the Church is really born: those same disciples, now empowered through the grace of the Holy Spirit, are charged with bringing the Gospel, the Good News, to 'all the ends of the earth'. Each of us returns to our parishes to share this same Good News, this experience of our pilgrimage,
with all those back home. It is wonderful to be a Priest of Jesus Christ, to be an all-too-human 'fisherman' who is called to take part in this great adventure.
The Dormition Abbey is stunning, in particular the crypt, with a life-size cherrywood carving of the Virgin Mary. Each of the small chapels carries an image of the Dormition of Our Lady, donated by a different country. We sing a verse of 'Immaculate Mary' for good measure.
Upstairs, in the main church, we marvel at the beautiful mosaics, and the floor tiling. It is a lovely church in which to pray.
In his book Jesus: A Pilgrimage, Jesuit writer Fr James Martin explains the Cenacle in the following way: "the Cenacle (from the Latin cenaculum, which derives from cena, or dinner) is where the Last Supper was held. Sometimes called the Upper Room, it was the locus of several other events in the New Testament, including some of the Resurrection appearances and perhaps the descent of the Holy Spirit upon the disciples at Pentecost, which followed the Resurrection. The room was also where the apostles later lodged while in Jerusalem, as described in the Acts of the Apostles;
it was a natural gathering place considering the remarkable events that had occurred there."
it was a natural gathering place considering the remarkable events that had occurred there."
In the event, the room proves to be a disappointment for some of my brother Priests. According to Jerome Murphy-O'Connor, the room - which is a fourth century reconstruction was first known as ‘the Upper Church of the Apostles’. He goes on to say: "The building owes its present form to the reconstruction by the Franciscans in 1335. The arches of the upper room are typical Lusignan or Cypriote Gothic.
The tradition concerning this building as the site of the Last Supper is unreliable.
It is first attested in the early fifth century AD and appears to be a derivation from the better supported tradition which located on Mount Sion the descent of the Spirit on the apostles at Pentecost (Cyril of Jerusalem, before 348). This latter event took place in an upper room (Acts 1: 13; 2: 1), and it was natural to assume it to be the same one in which Jesus ate his last meal with his disciples (Mark 14: 15)."
It is interesting to notice the Arabic calligraphy in the stained glass windows - a sign that the Crusaders did not always have this location in their possession.
The tradition concerning this building as the site of the Last Supper is unreliable.
It is first attested in the early fifth century AD and appears to be a derivation from the better supported tradition which located on Mount Sion the descent of the Spirit on the apostles at Pentecost (Cyril of Jerusalem, before 348). This latter event took place in an upper room (Acts 1: 13; 2: 1), and it was natural to assume it to be the same one in which Jesus ate his last meal with his disciples (Mark 14: 15)."
It is interesting to notice the Arabic calligraphy in the stained glass windows - a sign that the Crusaders did not always have this location in their possession.
The room itself is large and airy, "with a plain stone floor, whose high vaulted ceiling is supported by several handsome Gothic pillars. It seemed more like a chapel than a dining room. Open windows allow the strong, clear Jerusalem light to stream into the room, lending a pleasant feel. The room, or its antecedent, finds its origins in the earliest days of the church, when the space may have served as a synagogue for Jewish Christians. In the fourth century, the emperor Theodosius built a modest church there, which was enlarged in the next century. That building was destroyed by waves of invaders over the next few centuries, and in the Middle Ages Crusaders erected another church on the site. The current room dates from roughly the fourteenth century, which explains the Gothic-era columns. At one point the room served as a mosque." (Murphy-O’Connor)
Jerome Murphy-O’Connor believes that a better tradition may locate the events of Pentecost within this room, but concludes that the tradition that relates it to the Last Supper is “unreliable.” "
On one side stands the statue of an olive tree, which was donated by Pope John Paul II on a visit to the Holy Land, during which he celebrated Mass in the Cenacle.
On one side of the tree is a representation of grapes; the other side depicts wheat - the two Eucharistic ingredients that are transformed into the Body and Blood of Christ.
As we stand in this room, we hear many different voices simultaneously - a strident Russian group is behind us, talking photos of the olive tree, our excellent Palestinian Christian Guide Jarir is explaining to us about the significance of the niche (similar to those in mosques, which indicate the direction of Mecca), two Spanish Sisters, from the Congregation known as the Institute of the Incarnate Word, are speaking quietly to each other close by, an Italian group has just finished their tour of the room, and American Pentecostals are praying in tongues in another corner of the room.
A cacophony of noise - was this what the first Pentecost was like, here in this room?!
Jerome Murphy-O’Connor believes that a better tradition may locate the events of Pentecost within this room, but concludes that the tradition that relates it to the Last Supper is “unreliable.” "
On one side stands the statue of an olive tree, which was donated by Pope John Paul II on a visit to the Holy Land, during which he celebrated Mass in the Cenacle.
On one side of the tree is a representation of grapes; the other side depicts wheat - the two Eucharistic ingredients that are transformed into the Body and Blood of Christ.
As we stand in this room, we hear many different voices simultaneously - a strident Russian group is behind us, talking photos of the olive tree, our excellent Palestinian Christian Guide Jarir is explaining to us about the significance of the niche (similar to those in mosques, which indicate the direction of Mecca), two Spanish Sisters, from the Congregation known as the Institute of the Incarnate Word, are speaking quietly to each other close by, an Italian group has just finished their tour of the room, and American Pentecostals are praying in tongues in another corner of the room.
A cacophony of noise - was this what the first Pentecost was like, here in this room?!
We descend to the holy site for the Jews, the Tomb of King David. We are told in the First Book of Kings that David was buried "in his city on the eastern hill (1 Kgs 2: 10). In the Byzantine period, however, he and James, the Jewish and Christian founders of Jerusalem, were the focus of a liturgical celebration in the Church of Mount Sion. Eventually this gave rise to the popular belief that the two were buried on Mount Sion. David’s tomb was located here and that of James in the Armenian Cathedral.
The Franciscans built a monastery here in 1335 when they returned to assume the guardianship of the holy places. In the C15 the legend of treasures buried with the king (Josephus, Antiquities, 16: 179–82) gripped the imagination of fanatical Muslims who made it their objective to gain control of the site. They succeeded in 1524 ... but in turn they lost out to religious Jews in 1948." " (Murphy-O'Connor).
The Franciscans built a monastery here in 1335 when they returned to assume the guardianship of the holy places. In the C15 the legend of treasures buried with the king (Josephus, Antiquities, 16: 179–82) gripped the imagination of fanatical Muslims who made it their objective to gain control of the site. They succeeded in 1524 ... but in turn they lost out to religious Jews in 1948." " (Murphy-O'Connor).
For a complete change of pace, we head down to the city, to visit a kindergarten for Christian children that is supported by Pilgrimage People, the UK based charity that has organised our pilgrimage. The kindergarten is the only one of its kind in the city. The Executive Director, Tanya, has everything prepared, and gives us a presentation of the work of her kindergarten. Some 45 children are offered kindergarten facilities, from early morning to mid-afternoon. The child range in age from 3 months to 4 years, and come from all of the different Christian denominations in the city.
In addition to this, remedial classes are offered to youngsters in subjects such as English, Arabic, Maths, and Chemistry. There are classes offered on 'Women's Empowerment', too, and charitable works are carried out in the form of providing hot food to the elderly. The whole operation is run on a shoe-string budget, and is maintained through the support of charitable institutions and private donations.
In addition to this, remedial classes are offered to youngsters in subjects such as English, Arabic, Maths, and Chemistry. There are classes offered on 'Women's Empowerment', too, and charitable works are carried out in the form of providing hot food to the elderly. The whole operation is run on a shoe-string budget, and is maintained through the support of charitable institutions and private donations.
Our final visit today, before we head to Ben Gurion airport in Tel Aviv, is to the village of Abu Ghosh, some 15 kilometres north of Jerusalem: "What makes it unique is that it was the resting place of the Ark of the Covenant for the 20 years between its restoration by the Philistines (1 Sam. 6: 21–7: 2) and its removal to Jerusalem by David (2 Sam. 6)." (Murphy-O'Connor).
Abu Ghosh is also thought to be the location of Emmaus, where the Risen Christ made himself known to two disciples (Luke 24: 13–35). However, it is impossible to establish this, as there are no less than four other sites that could be possible contenders!
We visit the Crusader church, now looked after by a small Benedictine community. Murphy-O'Connor declares that "The partial frescos give the building a slightly tragic air, but they are precious relics of the short period when Eastern and Western churches were in harmony. Though the majority of the inscriptions are in Latin, a few are in Greek. The style of the paintings is Byzantine". What is not mentioned is the stunning acoustics, attested to by a rendition of the Salve Regina.
In the crypt, there is a cistern and an ancient spring, thought to be a feature of the original Emmaus site.
Abu Ghosh is also thought to be the location of Emmaus, where the Risen Christ made himself known to two disciples (Luke 24: 13–35). However, it is impossible to establish this, as there are no less than four other sites that could be possible contenders!
We visit the Crusader church, now looked after by a small Benedictine community. Murphy-O'Connor declares that "The partial frescos give the building a slightly tragic air, but they are precious relics of the short period when Eastern and Western churches were in harmony. Though the majority of the inscriptions are in Latin, a few are in Greek. The style of the paintings is Byzantine". What is not mentioned is the stunning acoustics, attested to by a rendition of the Salve Regina.
In the crypt, there is a cistern and an ancient spring, thought to be a feature of the original Emmaus site.
After a brief drive, we arrive at Ben Gurion airport, and begin the extensive round of security measures. I am asked a number of questions, such as: "what are the first names of your parents?" - "what is their nationality?" (in other words, "do you have an Arab background?!"). We all finally make it unscathed into the departure lounge, and sit together, chatting, reminiscing, reflecting. This has indeed been an unforgettable pilgrimage that will remain with us. Reading and praying over the Holy Gospels will never be the same again. For me, what stands out most is our time in Galilee, the home territory of Our Lord, whose landscape remains relatively unchanged.
It was there that I saw Him with fresh eyes, and a full heart:
"Yes, Lord - you know I love you".
It was there that I saw Him with fresh eyes, and a full heart:
"Yes, Lord - you know I love you".