Wanting to visit the many sites of the Holy Land where Jesus lived out his life and ministry is usually why Christians make a pilgrimage to Israel/Palestine. Seeing the places noted in scripture changed what had resided within my imagination from the years of childhood to that of adulthood. My trip to Jerusalem, Bethlehem, Nazareth, and the surrounding areas in Judea and Galilee shattered my idealized pablum version of biblical times while confirming the realism that he lived and breathed as a human.
Located in the West Bank, today Bethlehem is a town surrounded by separation walls in the Judean hills about 5 miles south of Jerusalem. Rising above the valleys below, it isn’t hard to imagine how magi traveling from the East might see a bright star “above” this city. From a distance, a star might appear as if it was resting atop a hill. Pilgrims have been visiting Bethlehem since the 1st century, so something had to have happened here. Visiting the Church of the Nativity, one has the expectation to stand where Mary and Joseph had sought lodging, giving birth to a son whom they laid in a manger since there was no room in the inn due to an overpopulated city because of a Roman census. Don’t get too excited. Yes, the church that commemorates the spot is beautiful: mosaics, oil lamps, icons. There are also hordes of people pushing and cramming into the little “cave/grotto” where the precise spot is marked by a 14-pointed silver star. Yes – X marks the spot. I climbed down into the claustrophobic space as my fellow pilgrims sang “Away in a Manger.” I bent into the niche on the floor and touched the star with the little window (plexiglass?) that showed the rock below. Not exactly a holy moment for me.
There is an old tale (which also shows up in early maps) describing Jerusalem as the center of the world, a city visit by kings and prophets, pilgrims and mystics, rulers and conquerors. Today we know it as a city claimed by three faith traditions: Judaism, Christianity, and Islam. Physically, it is a divided city into four quarters that somewhat blend into each other as you cross from one quarter to the next: the Jewish Quarter, the Armenian Quarter, the Christian Quarter, and the Muslim Quarter. All areas are a mix of secular and religious. More than 4,000 years old, its walls were rebuilt by Ezra and Nehemiah following the Babylonian captivity, the Romans (1st century), Diocletian and Aelia Eudocia (Byzantine 4th century), and Crusaders (11th century). The actual “cardo” from Roman times is actually about 15 feet below the cobblestones we walked on today.
On our various days visiting the Old City, we entered through a variety of gates. The current walls around the Old City (which have spread out since Jesus’ time) were built by Sulieman the Magnificent in 1542. Most of the gates we entered were built by Siran, an Ottoman-Turkish architect who lived in the 16th century.
Entering the Damascus Gate (Nablus Gate) is a different experience depending on the time of day. At 7:00 in the morning it is quiet with shops boarded up, trash being collected, and cats everywhere scurrying to find the last scrap to eat. By mid-morning and throughout the afternoon the gate (as well as the “main street”) is a bustling enterprise of merchants selling their wares from grape leaves, bread, spices, t-shirts, Disney knock-offs, and within the city we even came upon a shop for University of Alabama fans. We used this particular gate frequently, built upon an older gate built in Roman times. The gate’s name in Hebrew is “Sha’ar Shkem” since one travels away from this gate southwards; in Jesus’ time one would have passed through the city of Shkhem (North/Nablus) north to Damascus (Zion Gate). The street was designed by the Romans in the 2nd century CE after the city was established and rebuilt by Hadrian, which razed the city following the failed Bar-Kochva’s revolt in 136 CE. Another route split from the north gate from this main street to the Valley Cardo, which ended near the dung gate.
One of the main reasons I wanted to be a pilgrim in the Holy Land was to visit the various sites that are mentioned in the Hebrew Scriptures as well as the Gospels. And I wasn’t disappointed. Often beginning with a wake-up call at 5:00am and returning to our room around 8:30pm, we walked many miles each day (or rode a bus to various locations, where we did more walking) taking in the sights, sounds, and smells of the Holy Land.
Arriving at Ben Gurion Airport in Tel Aviv, it was dark as we made it by bus to St. George’s Guest House in the West Bank of Jerusalem. It was an uphill drive, following a similar route the Romans would have taken, coming from the east coast. (When entering Jerusalem, Jesus and his disciples would have climbed to the City from the west. See Marcus Borg’s book, The Last Week: What the Gospels Really Teach About Jesus’s Final Days in Jerusalem). Jerusalem really is a city high on a hill – 2,000 feet above sea level with many surrounding hills and narrow valleys. Limestone rocks and cliffs abound. It is a forbidding land, nothing like “the land of milk and honey” I expected.
Day 1 started with Morning Prayer in the Chapel at St. George’s where we began to get acclimated to our new environs scripturally: Psalm 122 and Luke 13:34, and musically in four-part harmony: “Jerusalem, My Happy Home” to Land of Rest. We donned sunscreen, hats, scarves, and cameras to walk to the Damascus Gateand Salah Eldin Street to get the feel of the distance and view the wall of the Old City and how it had been built up from Roman (1st C) to Byzantine (4th C) to Crusader (11th C) times.
From Monday, June 9th through Sunday, June 23rd my husband and I joined a group of pilgrims from the Episcopal Church in Connecticut to visit our Holy Land for the first time. I use the word “our” because it is a land that belongs to all of God’s people. While I have been home (a bit jet-lagged) for four days now, I am still coming to grips in my mind what I experienced and what I am going to do about it.
My expectations were simple: I wanted to walk in the places where Jesus and other people from scripture had been. I wanted this to be something other than a vacation to another part of the world, especially since we’ve travelled so much abroad in recent years. My expectations were rewarded, but they were also challenged, enlightened, troubled, comforted, and so much more. I went as an American Christian from the Episcopal tradition who happens to be from Connecticut and is a Christian educator. I returned the same, but different; more cognizant of the rights I have as an American citizen and a person who can freely worship (as well as travel) anywhere I choose. Not so for most of the people who call Israel/Palestine home. Jerusalem could be called the “center of the universe” for many faith traditions. Whose land is it? It’s complicated.
As noted in a previous post, I have been discovering “treasures” buried in my personal “archives” (aka boxes in a storage unit) of Christian education materials. This posting comes from the September-October 1963 issue of Religious Education, an official publication of the Religious Education Association (REA) which continues in existence today. The particular issue was edited by Randolph C. Miller, once the Professor of Christian Education at the Divinity School of Yale University. He was a prolific author on his own in his day. The particular issue that I have is Volume LVIII, Number 5 that has a focus on the title of this post.
Much of the tension (beyond age) of when confirmation should occur was often related to when one could participate in Holy Eucharist. For many Christians during this time period, confirmation was seen as a “completion” of baptism and confirmation followed catechetical instruction the preceded one’s “first communion.” Today, in the Episcopal and Lutheran traditions, baptism is full initiation into Christ’s Body. This “symposium” of articles struggles with when the best “age” is for one to be confirmed.
The introduction states:
Increasingly the question is being asked about the proper age for a declaration of faith. Whether it is confirmation, believer’s baptism, profession of faith, or Bar Mitzvah, the problem of intelligent loyalty lies behind these inquiries. Is a person capable of making such as decision at the age of seven, or ten, or twelve, or fifteen, or eighteen? The answer one makes to this question depends on his view of the rite, ordinance, or sacrament and its implications. It is also determined by his interpretation of the psychology of growing up. Cultural expectations may play a part as well.