, the Most Holy Theotokos, pray in front of the miraculous icons, plunge into the sacred waters of the Jordan River and holy springs. Other religions have similar customs:

• Hajj - Muslims visiting Mecca, Medina and performing prescribed rituals there;
• Kora - a ritual circumambulation around a shrine in the religions of India, Nepal and Tibet;
• for Lamaists - a visit to Lhasa (Tibet);
• among the Hindus - a visit to Prayag and Varanasi (Benares, India) (the latter also among the Jains and Mahayanists);
• for Buddhists and Shintoists - a visit to Nara (Japan).

History of the pilgrimage

The going of believers to holy places to worship has been known since ancient times. The centers of pilgrimage in ancient times were the temples of Amun in Egyptian Thebes, Osiris in Abydos, Apollo in Delphi, etc.

Modern pilgrimage in Russia

Currently, the pilgrimage of believers to holy places is beginning to revive in Russia. Active monasteries and churches play a big role in this by organizing such events. Pilgrimage services have emerged, specializing in organizing pilgrimage trips around the world. Some travel companies are also actively involved in this process.

According to the Russian Spiritual Mission in Jerusalem, Orthodox Christians from Russia, Ukraine and Moldova who come to this city on pilgrimage make up about half of the spiritual pilgrims from all over the world.

Outside of Russia, Russian pilgrims, in addition to Palestine, visit the Greek Athos, the Italian city of Bari, where the relics of St. Nicholas the Wonderworker rest, the Montenegrin capital Cetinje, where the right hand of John the Baptist and other Christian shrines are located.

Despite the apparent external similarity of pilgrimage with excursion tourism, their internal essence is very different: while excursion tourism aims to visit interesting places, pilgrimage involves preliminary spiritual work, “cleansing the soul,” before visiting a shrine. However, pilgrimage is often replaced by excursion tourism, when people are simply taken to “excursion sites” without prior internal, spiritual preparation. Therefore, back in the spring of 2003, the Interreligious Council of Russia submitted a proposal to the State Duma of the Russian Federation to distinguish between the concepts of “pilgrimage” and “tourism” at the legal level.

The meaning of pilgrimage

To encourage pilgrimages, numerous guidebooks (itineraries) were compiled, many of which, like descriptions of the pilgrimages themselves, subsequently became important historical sources. Descriptions of “walks” to the Holy Land, compiled by some pilgrims, played a huge role in the spread of legends and apocryphal literature in Rus'.

Religious motives were often a cover for trade and aggressive goals. For example, pilgrimage played a significant role in the preparation of the Crusades. And among the pilgrims in Jerusalem in the Middle Ages one could also meet nobles seeking knighthood at the Holy Sepulcher; and political and military agents of kings; and adventurers who sought occult knowledge in the miraculous East; and scientific researchers; and, finally, merchants who visited Palestine for trading purposes.

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Notes

Literature

• Gorshunova O.V. Women’s pilgrimage to holy places (based on materials from the Fergana Valley) // Results of field research. Ed. Z.P. Sokolova. Moscow: IEA RAS, 2000. Ps. 23-39.
• Luchitskaya S. I.. pp. 72-102.

Links

• // Encyclopedic Dictionary of Brockhaus and Efron: in 86 volumes (82 volumes and 4 additional). - St. Petersburg. , 1890-1907.
• // Jewish Encyclopedia of Brockhaus and Efron. - St. Petersburg. , 1908-1913.
• Sheinman M. M. .
• .
• .
• .
• V. N. Khitrovo. .
• A. P. Ladinsky. .

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Excerpt describing the Pilgrimage

“And in the third company, they said, nine people were missing yesterday.”
- Yes, judge how your feet ache, where will you go?
- Eh, empty talk! - said the sergeant major.
“Ali, do you want the same thing?” - said the old soldier, reproachfully turning to the one who said that his legs were chilling.
– What do you think? - suddenly rising from behind the fire, a sharp-nosed soldier, who was called a crow, spoke in a squeaky and trembling voice. - He who is smooth will lose weight, but the skinny will die. At least I would. “I have no urine,” he suddenly said decisively, turning to the sergeant major, “they told me to send him to the hospital, the pain has overcome me; otherwise you will still fall behind...
“Well, yes, yes,” the sergeant major said calmly. The soldier fell silent and the conversation continued.
“Today you never know how many of these Frenchmen they took; and, frankly speaking, none of them are wearing real boots, just a name,” one of the soldiers began a new conversation.
- All the Cossacks struck. They cleaned the hut for the colonel and took them out. It’s a pity to watch, guys,” said the dancer. - They tore them apart: so the living one, believe it, babbles something in his own way.
“They’re pure people, guys,” said the first. - White, just like a birch is white, and there are brave ones, say, noble ones.
- How do you think? He has recruited from all ranks.
“But they don’t know anything our way,” the dancer said with a smile of bewilderment. “I say to him: “Whose crown?”, and he babbles on. Wonderful people!
“It’s strange, my brothers,” continued the one who was amazed at their whiteness, “the men near Mozhaisk said how they began to remove the beaten, where the guards were, so after all, he says, theirs lay dead for almost a month.” Well, he says, it lies there, he says, theirs is how the paper is white, clean, and doesn’t smell of gunpowder.
- Well, from the cold, or what? - asked one.
- You're so smart! By cold! It was hot. If only for the cold, ours wouldn’t have gone rotten either. Otherwise, he says, when you come up to ours, he’s all rotten with worms, he says. So, he says, we’ll tie ourselves with scarves, and, turning our muzzle away, we’ll drag him; no urine. And theirs, he says, is as white as paper; There is no smell of gunpowder.
Everyone was silent.
“It must be from the food,” said the sergeant major, “they ate the master’s food.”
Nobody objected.
“This man said, near Mozhaisk, where there was a guard, they were driven away from ten villages, they carried them twenty days, they didn’t bring them all, they were dead. What are these wolves, he says...
“That guard was real,” said the old soldier. - There was only something to remember; and then everything after that... So, it’s just torment for the people.
- And then, uncle. The day before yesterday we came running, so where they won’t let us get to them. The guns were quickly abandoned. On your knees. Sorry, he says. So, just one example. They said that Platov took Polion himself twice. Doesn't know the words. He’ll take it: he’ll pretend to be a bird in his hands, fly away, and fly away. And there is no position to kill either.
“It’s okay to lie, Kiselev, I’ll look at you.”
- What a lie, the truth is true.
“If it were my custom, I would have caught him and buried him in the ground.” Yes, with an aspen stake. And what he ruined for the people.
“We’ll do it all, he won’t walk,” said the old soldier, yawning.
The conversation fell silent, the soldiers began to pack up.
- See, the stars, passion, are burning! “Tell me, the women have laid out the canvases,” said the soldier, admiring the Milky Way.
- This, guys, is for a good year.
“We’ll still need some wood.”
“You’ll warm your back, but your belly is frozen.” What a miracle.
- Oh my God!
- Why are you pushing, is the fire about you alone, or what? See... it fell apart.
From behind the established silence, the snoring of some who had fallen asleep was heard; the rest turned and warmed themselves, occasionally talking to each other. A friendly, cheerful laugh was heard from the distant fire, about a hundred paces away.
“Look, they’re roaring in the fifth company,” said one soldier. – And what a passion for the people!
One soldier got up and went to the fifth company.
“It’s laughter,” he said, returning. - Two guards have arrived. One is completely frozen, and the other is so courageous, dammit! Songs are playing.
- Oh oh? go have a look... - Several soldiers headed towards the fifth company.

The fifth company stood near the forest itself. A huge fire burned brightly in the middle of the snow, illuminating the tree branches weighed down with frost.
In the middle of the night, soldiers of the fifth company heard footsteps in the snow and the crunching of branches in the forest.
“Guys, it’s a witch,” said one soldier. Everyone raised their heads, listened, and out of the forest, into the bright light of the fire, two strangely dressed human figures stepped out, holding each other.
These were two Frenchmen hiding in the forest. Hoarsely saying something in a language incomprehensible to the soldiers, they approached the fire. One was taller, wearing an officer's hat, and seemed completely weakened. Approaching the fire, he wanted to sit down, but fell to the ground. The other, small, stocky soldier with a scarf tied around his cheeks, was stronger. He raised his comrade and, pointing to his mouth, said something. The soldiers surrounded the French, laid out an overcoat for the sick man, and brought porridge and vodka to both of them.
The weakened French officer was Rambal; tied with a scarf was his orderly Morel.
When Morel drank vodka and finished a pot of porridge, he suddenly became painfully cheerful and began to continuously say something to the soldiers who did not understand him. Rambal refused to eat and silently lay on his elbow by the fire, looking at the Russian soldiers with meaningless red eyes. Occasionally he would let out a long groan and then fall silent again. Morel, pointing to his shoulders, convinced the soldiers that it was an officer and that he needed to be warmed up. The Russian officer, who approached the fire, sent to ask the colonel if he would take the French officer to warm him up; and when they returned and said that the colonel had ordered an officer to be brought, Rambal was told to go. He stood up and wanted to walk, but he staggered and would have fallen if the soldier standing next to him had not supported him.
- What? You will not? – one soldier said with a mocking wink, turning to Rambal.
- Eh, fool! Why are you lying awkwardly! It’s a man, really, a man,” reproaches to the joking soldier were heard from different sides. They surrounded Rambal, lifted him into his arms, grabbed him, and carried him to the hut. Rambal hugged the necks of the soldiers and, when they carried him, spoke plaintively:
- Oh, nies braves, oh, mes bons, mes bons amis! Voila des hommes! oh, mes braves, mes bons amis! [Oh well done! O my good, good friends! Here are the people! O my good friends!] - and, like a child, he leaned his head on the shoulder of one soldier.
Meanwhile Morel sat on best place surrounded by soldiers.
Morel, a small, stocky Frenchman, with bloodshot, watery eyes, tied with a woman's scarf over his cap, was dressed in a woman's fur coat. He, apparently drunk, put his arm around the soldier sitting next to him and sang a French song in a hoarse, intermittent voice. The soldiers held their sides, looking at him.
- Come on, come on, teach me how? I'll take over quickly. How?.. - said the joker songwriter, who was hugged by Morel.
Vive Henri Quatre,
Vive ce roi vaillanti –
[Long live Henry the Fourth!
Long live this brave king!
etc. (French song)]
sang Morel, winking his eye.
Se diable a quatre…
- Vivarika! Vif seruvaru! sit-down... - the soldier repeated, waving his hand and really catching the tune.
- Look, clever! Go go go go!.. - rough, joyful laughter rose from different sides. Morel, wincing, laughed too.
- Well, go ahead, go ahead!
Qui eut le triple talent,
De boire, de battre,
Et d'etre un vert galant...
[Having triple talent,
drink, fight
and be kind...]
– But it’s also complicated. Well, well, Zaletaev!..
“Kyu...” Zaletaev said with effort. “Kyu yu yu...” he drawled, carefully protruding his lips, “letriptala, de bu de ba and detravagala,” he sang.
- Hey, it’s important! That's it, guardian! oh... go go go! - Well, do you want to eat more?
- Give him some porridge; After all, it won’t be long before he gets enough of hunger.
Again they gave him porridge; and Morel, chuckling, began to work on the third pot. Joyful smiles were on all the faces of the young soldiers looking at Morel. The old soldiers, who considered it indecent to engage in such trifles, lay on the other side of the fire, but occasionally, raising themselves on their elbows, they looked at Morel with a smile.
“People too,” said one of them, dodging into his overcoat. - And wormwood grows on its root.
- Ooh! Lord, Lord! How stellar, passion! Towards the frost... - And everything fell silent.
The stars, as if knowing that now no one would see them, played out in the black sky. Now flaring up, now extinguishing, now shuddering, they busily whispered among themselves about something joyful, but mysterious.

X
The French troops gradually melted away in a mathematically correct progression. And that crossing of the Berezina, about which so much has been written, was only one of the intermediate stages in the destruction of the French army, and not at all a decisive episode of the campaign. If so much has been and is being written about the Berezina, then on the part of the French this happened only because on the broken Berezina Bridge, the disasters that the French army had previously suffered evenly here suddenly grouped together at one moment and into one tragic spectacle that remained in everyone’s memory. On the Russian side, they talked and wrote so much about the Berezina only because, far from the theater of war, in St. Petersburg, a plan was drawn up (by Pfuel) to capture Napoleon in a strategic trap on the Berezina River. Everyone was convinced that everything would actually happen exactly as planned, and therefore insisted that it was the Berezina crossing that destroyed the French. In essence, the results of the Berezinsky crossing were much less disastrous for the French in terms of the loss of guns and prisoners than Krasnoye, as the numbers show.
The only significance of the Berezina crossing is that this crossing obviously and undoubtedly proved the falsity of all plans for cutting off and the justice of the only possible course of action demanded by both Kutuzov and all the troops (mass) - only following the enemy. The crowd of Frenchmen fled with an ever-increasing force of speed, with all their energy directed towards achieving their goal. She ran like a wounded animal, and she could not get in the way. This was proven not so much by the construction of the crossing as by the traffic on the bridges. When the bridges were broken, unarmed soldiers, Moscow residents, women and children who were in the French convoy - all, under the influence of the force of inertia, did not give up, but ran forward into the boats, into the frozen water.
This aspiration was reasonable. The situation of both those fleeing and those pursuing was equally bad. Remaining with his own, each in distress hoped for the help of a comrade, for a certain place he occupied among his own. Having given himself over to the Russians, he was in the same position of distress, but he was on a lower level in terms of satisfying the needs of life. The French did not need to have correct information that half of the prisoners, with whom they did not know what to do, despite all the Russians’ desire to save them, died from cold and hunger; they felt that it could not be otherwise. The most compassionate Russian commanders and hunters of the French, the French in Russian service could not do anything for the prisoners. The French were destroyed by the disaster in which the Russian army was located. It was impossible to take away bread and clothing from hungry, necessary soldiers in order to give it to the French who were not harmful, not hated, not guilty, but simply unnecessary. Some did; but this was only an exception.
Behind was certain death; there was hope ahead. The ships were burned; there was no other salvation but a collective flight, and all the forces of the French were directed towards this collective flight.

Each of us has heard about pilgrimage at least once in our lives. Many people, representatives of the same religion, travel to sacred places that are revered by one religion or another. Whether they do it alone or in groups does not matter. The main thing is to have pure intentions and a submissive body, as well as a soul full of repentance and a heart characterized by sincere faith. Pilgrimage is the desire of the lost lambs of God to worship the holy lands and cities.

A little history

From deep ancient, immemorial times, the term “pilgrimage” came into modern language. This is a derivative of the word "palm". The branches of this tree were brought from sacred territories by the first Christians who went there to receive the blessing of the Almighty. They usually traveled during the great holiday on the eve of Easter, which glorified the entry of Christ into Jerusalem. In Russia and others Orthodox countries it is called " Palm Sunday" But one should not think that only Christians engaged in pilgrimage. For example, in ancient India, local residents traveled a couple of times a year to lands where, according to legend, certain deities lived. In this way they tried to absorb the energy of the revered creatures that remained here in every stone and tree. And in Greece, pilgrims from all over the country went to Delphi: the soothsayer Pythia lived in the local temple, who predicted fate on behalf of higher powers.

The essence of the pilgrimage changed slightly in the Middle Ages. It was then that it became what we know it today. During the heyday of the Christian religion, people began to travel en masse to Jerusalem to visit what was built under Emperor Constantine. In the 15th century, signs and special routes were developed for travelers from Europe: from the Rhone River to the banks of the Jordan. The Crusades finally strengthened the tradition of pilgrimage to the territory of the Holy Land. It is known that today about 200 million people observe the ritual annually.

Main types and essence of pilgrimage

Believers go on a dangerous, long and difficult journey not only for the sake of prayer and forgiveness for their sins. Often their goal is much nobler: to find the meaning of life, to know their purpose, to find grace, to show devotion to religious beliefs. Sometimes the pilgrims’ desires are absolutely earthly: to ask for a long-awaited baby, to be healed of an illness, to get rid of mental suffering. In any case, such a journey presupposes a certain attitude of a person to reality. The idea is absolutely simple: voluntarily take on difficulties, accept the difficult conditions of the road, spend some time in restrictions in order to achieve a higher goal. This symbolizes humanity's rejection of material values ​​and physical pleasures for the sake of spiritual and eternal ideals.

Depending on various characteristics, types of pilgrimage are distinguished. These can be foreign and domestic cities or to sacred places in the wild, voluntary and mandatory, individual and group, long or short trips. By the way, as for the time period, earlier, according to Orthodox canons, a real pilgrimage was considered a trip that lasted at least 10 days. Travel can also take place at any time of the year or be timed to coincide with a specific holiday.

Geography

Recently, pilgrimage has a new psychological basis and geographical orientation: it is not only a trip to holy places, but also a trip for health purposes. Therefore, representatives of different faiths go to the East to learn a new religion and the secrets of folk healing for which these lands are so famous. In India, China, Japan, Tibet and Nepal, they settle at temples: they communicate with monks, attend services with their permission, and adopt healing practices from them. For example, in Delhi and its surrounding area, Ayurveda is very popular - a complex science specializing in rejuvenation and treatment of the body. The teaching is aimed at restoring the harmony of man and the Universe, since it is the violation of this balance that provokes the development of physical and mental illnesses. Instead, many tourists visit China to practice "qigong" - a complex of breathing and motor exercises, helping to replenish energy and mental strength. The purpose of such trips is not only to help heal, but also to enrich themselves morally and spiritually.

As for religion specifically, these days the main places of pilgrimage in the world are:

• Republics of the CIS. Some of them (Russia, Ukraine, Belarus) are the center of Orthodoxy.
• Europe. The dominant movements here are Catholicism and Protestantism.
• Northern and Latin America. Christian belief predominates.
• Africa. Islam is widespread, but there are also Christian centers.
• Asia. It is characterized by Islam, as well as Judaism and Buddhism.

Each continent has its own holy monuments that are a must to visit and view.

Christian pilgrimage

For more than two thousand years, representatives of the Christian world have been wanting to see the Holy Land - Jerusalem. Those who commit Orthodox pilgrimage, The Holy Sepulcher beckons and attracts like no other place on the planet. This territory is the cradle of all Christianity, overflowing with the beauty of Palestinian landscapes, the mystery of night services and the wonderful atmosphere of sacred monuments. Israel is a sacred country in itself. We learn about him from the first pages of the Bible: Christ was born on this earth, here he grew up, preached and was executed. Pilgrimage to the Holy Sepulcher was common back in the days ancient Rus'. But the founder of the modern movement is rightfully considered the mother of Emperor Constantine, Saint Helena. Being in old age, she went here in search of the cross, on which the earthly life of Jesus ended. The discovery of the “true and honest” crucifixion is invariably associated with this historical figure.

Religious pilgrimage is always carried out with the blessing of the church. This is not only a trip to the Holy Land, but also constant prayers, repentance, spiritual work on oneself, purification and humility. The journey of pilgrims usually begins in the Negev: the endless expanses of the desert are associated with the images of the patriarchs and important events from Old Testament. The basis of the route is a visit to Jerusalem. From here you can organize tours to Galilee, Bethlehem, Jericho, the Dead Sea and other sacred places. This route is conditional. Each pilgrim can supplement it with other interesting places.

Main holy places

Jerusalem is a holy city not only for Orthodoxy, but also for representatives of Judaism and Islam. Many events are associated with it, including the birth and death of Christ. What objects should the Orthodox pilgrimage begin with here? Firstly, you should definitely visit. Unfortunately, all that remains of it are ruins - including the famous Western Wall. Second, go to the Mount of Olives and the Garden of Gethsemane - where Jesus prayed before he was arrested. Thirdly, it is important for pilgrims to see the Church of the Passion of the Lord: it was built in the 20th century, but it simply perfectly recreates the architecture of those times when Christ walked these streets.

Bethlehem is another Christian shrine. The Church of the Nativity of Christ is located on Arab territory. It is built around a large grotto, in which the little Savior was born among the cattle. What is most interesting is that every Christian denomination has its place in this church. Don't forget about visiting Nazareth - Galilee. It was here that Mary learned from an angel that she would soon become the mother of the long-awaited Messiah. The slightly older Jesus settled in the same city, having returned with his parents from Egypt, where he was fleeing the persecution of Herod. He spent his entire childhood and youth in Galilee, performed his first miracles and found faithful followers and disciples.

Pilgrimage to Europe

The first country you should go to is, of course, Italy. Its capital, Rome, is the Eternal City, the arena for the establishment of world Christianity. The local Orthodox and Catholic churches- popular places of pilgrimage, because it is their walls that house many shrines associated with the apostles. For example, St. Peter's Basilica houses the relics and relics of the great disciple and follower of Jesus. Also here are the graves of other faithful followers of the Christian Church, not to mention unsurpassed masterpieces and monuments of world art. In another Italian city - Loreto - be sure to visit the basilica, which is called the original house of Mary. According to legend, heavenly angels, in order to protect the mother of Christ, moved her house several times: ultimately it ended up in Loreto.

The third most important pilgrimage site is Santiago de Compostela in Spain. The local cathedral houses the tomb of St. James, so guarding the road to this relic was a matter of honor for many kings. If you want to make a pilgrimage to the monastery, be sure to choose Athos. The shrine, located on the Greek peninsula, is one of the most mysterious places on the planet, which is shrouded in many legends and myths. They say that Mary herself preached faith in Christ here. Since then, the monks, having left the bustle of the world, live and pray on Athos. And every person who comes here feels a special beneficial atmosphere that permeates every piece of land.

What to see in Russia?

There are also many shrines in our country where a tired and lost soul can find shelter, find peace, and receive a blessing. The Russian pilgrimage begins from the Solovetsky archipelago, where the famous monastery is located - the cultural and spiritual center of the North. In Soviet times, it was used to hold prisoners, but after the end of that sad time, the former spirit of antiquity returned to these walls. To feel the sacred atmosphere, you need to live in Solovki for at least a week. You should definitely visit the Trinity-Sergius Lavra - the largest monastery in Russia. This is not only a treasury of ancient Russian art, but also a monument World Heritage UNESCO.

As for the Diveyevo Monastery, it is called another earthly inheritance of the Mother of God. In the 18th century, Hierodeacon Seraphim took him under his wing, and later became a revered Russian saint. Here rest his relics, possessing miraculous powers. Don't miss the opportunity to collect healing water from a spring on the territory of the monastery. They say it helps with any physical and mental ailment. Another monastery popular with pilgrims is the Pskov-Pechersk Monastery. It is located in the dungeons. Caves are used as tombs, since human remains do not decompose here. Nearby was built the Assumption Church, which houses miraculous icons.

Hajj in Islam

This is what the Muslim pilgrimage is called. Every representative of this religion must perform it at least once in his life. Those who have gone through a difficult journey are called “hajis.” To travel, a Muslim must reach the age of majority, profess Islam, be mentally healthy and wealthy enough to support not only himself during the pilgrimage, but also his family back home. During the Hajj, he is not allowed to smoke, drink alcohol, enjoy intimate relationships, engage in trade, and so on.

The Muslim pilgrimage begins with dressing a person in white clothes, which, being the same for everyone, hide his public and social status. The first ritual is a circumambulation around the House of Allah - the Kaaba - main shrine Muslims located in Mecca. After this, the person runs the distance between the sacred hills of Marwa and Safa seven times, after which he drinks healing water from the Zam-Zam spring. Only after this does he go to the Arafat Valley, which is located near Mecca. The culmination of the ritual is continuous prayers in this area. The ritual is complex, as the pilgrim must stand motionless under the scorching sun from midday until sunset. Having passed the test, he is allowed to participate in general collective prayer. The next day the man heads to another valley - Mina. Here he throws seven stones at a pillar - a symbol of Satan, takes part in the ritual of sacrifice and returns to Mecca for the last tour around the Kaaba.

Mecca and Medina

These are the main cities of pilgrimage for Muslims. According to the Koran, the prophet Muhammad was born in Mecca, where he began his sacred mission - prophecy. As already mentioned, this city is home to the Kaaba, a ritual stone that attracts hundreds of thousands of Muslims every year. The boulder is located in the courtyard of the Great Mosque - one of the main Islamic minarets. Religious doctrine says: every believer must visit its territory. Usually such a journey takes place during the lunar month of Dhul-Hijjah. Muslims are sure that pilgrimage and hardship are synonymous. Therefore, despite the presence of many comfortable hotels in Mecca, they stay in poor tent camps, simply set up on damp ground.

Medina is another important place for a person practicing Islam. Translated from Latin, its name sounds like “radiant city.” Its visit is included in the obligatory program of the Hajj, since it is here that the grave of Muhammad is located. In addition, the city became the first settlement in which Islam triumphed. The Great Mosque of the Prophet was built here, the capacity of which reaches 900 thousand people. The building is equipped with an automatic umbrella system to create shade, as well as modern air conditioning and escalators.

Buddhist holy places

For representatives of this ancient religion pilgrimage is a way to achieve the highest bliss by breathing the sacred air in sacred territories. By the way, they are located in Tibet, China, Buryatia, but the largest number of them are still located in India - the cradle of Buddhism. The first most visited place is the Bodhi tree, under which, according to legend, Buddha loved to meditate. It was in the shade of green space that he achieved the greatest Nirvana. The second important reminder is the city of Kapilavastu: Buddha spent his childhood there and learned all aspects of the unsightly existence of man. And he made a decision: to renounce civilization in order to comprehend the ways of salvation and sacred truth.

A pilgrimage to holy places among Buddhists is not complete without a visit to the Royal Palace near Patna. On a nearby hill, Buddha told followers about his teachings. Luxurious mansions are literally surrounded by attractions. When considering them, do not forget about the last place on the list, but not least, Sarnath. Here Buddha preached his first sermon. Pilgrims from all over the world come to Varanasi to feel through the centuries the sacred words of the saint, filled with eternal wisdom and deep life meaning.

Date of publication or update 04.11.2017

To the table of contents: book St. John the Theologian Monastery of the Ryazan Diocese.

Briefly about the pilgrimage.

A pilgrimage is an introduction to the thousand-year-old tradition of the spiritual life of the Church, most fully embodied in the history of numerous monasteries of Holy Rus'. If a pilgrimage is made with a feeling of repentance, with a desire for spiritual renewal, then staying in a holy monastery allows a worldly person to taste, at least to a small extent, the blessed fruits of a “different” (hence “monasticism”) life, dedicated to God, for the sake of which monasteries were created.

Pilgrimage is a walk or journey to holy places with clearly defined spiritual goals.

Among the traditional aspirations of our ancestors when making pilgrimages are the following: religious rite in a special place or participation in such (prayer, communion, confession, unction), offering prayers in a holy place;

worship of a holy place, temple, relics, miraculous icons; pilgrimage in hopes of religious enlightenment, spiritual improvement, spiritual uplift;

pilgrimage in hopes of receiving grace, spiritual and physical healing, receiving advice (for example, in Optina Pustyn they went to the elders for advice);

pilgrimage to fulfill a vow or atone for sins;

pilgrimage in hopes of obtaining offspring for the sake of marriage;

a pilgrimage to strengthen the spirit before making important decisions, before marriage, travel, before the battle for the Faith and the Fatherland.

When making a pilgrimage (as opposed to a tourist trip), it is necessary to have the opportunity to pray, defend the Liturgy, and receive communion at the shrine without haste and fuss. Pilgrims often say that prayer at the shrine gives a feeling of special spiritual unity of those praying, a feeling of grace, spiritual joy. The prayer experience gained by pilgrims in communion with the shrines they visit is an element of spiritual growth.

Professor of the Moscow Theological Academy Alexey Ilyich Osipov says: “The purpose of the pilgrimage is to come into contact with the reality that took place centuries and even millennia ago, to find Better conditions for prayer."

"If you just went to explore new monastery, then this is not a pilgrimage, even if believers come. After all, pilgrimage is often associated with preparation for confession, for communion, and attending divine services.

The same journey can become both a pilgrimage and tourism. A person drives just like that, and lo and behold, his soul is touched! Or you can even go to the Holy Land and not think about prayer. But if a person travels in order to live like a Christian for at least a few days, then this is already a pilgrimage. This is asceticism - from the Greek “askeo”, that is, “I exercise.” After all, probably any person will tell you that the most difficult thing is to pray.”

Pilgrimage is initially a religious feat, a feat of asceticism. A man left his reliable world - home, family, village. He became “on the road” - defenseless. This was the case in a world where the law often ended at the outskirts or at the city gates, and on the road the law of force often operated. The pilgrims walked to Jerusalem, knowing that they could die, because passing through Muslim countries without knowing the language is dangerous. In Western Europe in the Middle Ages, a criminal could have his harsh sentence replaced by a pilgrimage, in which a person had to overcome dangers, realize the sinfulness of his actions and beg for forgiveness. In the era of the wars for the Holy Sepulcher, this was a severe test.

In its spiritual essence, pilgrimage is in some way akin to monasticism. Both here and here a person left home and his usual life, with a soul-saving goal in mind. The pilgrim “walks in the footsteps” of the Savior and the Mother of God - this stereotypical expression was widely used in pilgrimage and hagiographic texts. The pilgrim, like the monk, had to pass between the temptations that awaited him, each of which was capable of destroying the spiritual benefits of the pilgrimage.

Pilgrimage is work, it is fact of a person's biography. But between the shrine and the wanderer lies a difficult road test, full of labors and hardships, patience and sorrows, dangers and hardships. Here is the overcoming of one’s own weaknesses and worldly temptations, the acquisition of humility, the test of humility, and sometimes the test and purification of faith.

In what form to undertake the pilgrimage, each person decides for himself. There are people who prefer to travel to holy places on their own. The spiritual benefits of pilgrimage largely depend on the circumstances of the life of the pilgrim himself, on his state of mind, marital status, physical strength and other factors. For some it is good to live and work for two or three weeks in one monastery, while for others, on the contrary, it is useful to go on such a journey with the whole family, moving from place to place in two or three days.

Many mature people come with children. More and more young people are among the pilgrims, including members of Orthodox youth associations.

If you decide to live in a monastery for a week or two and receive the blessing of the governor, in this case you need to make efforts to ensure that your personal life merged with monastic life. We must try to attend all services and perform obediences. Such a stay in the monastery allows you to enter into a rhythm, which even psychologically has a beneficial effect on a worldly person, allows you to calm down and try to comprehend your life without fuss and everyday worries. After all, the monastery has a special atmosphere, a special spiritual atmosphere, which you won’t really feel in two or three days.

The extent and depth of people's churching is different, and their understanding of the meaning and significance of pilgrimage is also different.

Among the visitors there are often those who have recently crossed the threshold of the temple. Sometimes you meet people who are completely unchurched, driven more by curiosity. If a person makes a trip just for the sake of curiosity, it is no longer a pilgrimage.

But, accepting people, including tourists, monastics are obedient - they open up the world of faith for many people. Sometimes it is tourists, and not pilgrims, who turn out to be the most grateful listeners and truly experience the shock of meeting the world of Faith, which they approached with such apprehension. But, of course, the reverent attitude towards the shrine and delicate behavior on the territory of the monastery are the majority modern people Need to learn. Therefore, we still need to be reminded of the difference between pilgrimage and tourism.

Compared to a tourist trip, a pilgrimage trip does not have an entertainment section of the program, although health-improving and educational recreation as such is allowed.

One of the important aspects of pilgrimage trips is their spiritual and educational component. When visiting holy places, people learn about the history and spiritual traditions of monasteries and churches, the peculiarities of worship, saints and devotees of piety, whose life and work were connected with the shrines included in the pilgrimage route. Pilgrims have the opportunity to talk with the inhabitants of the monasteries, some find confessors for themselves.

Pilgrimage plays an important educational role. Monasteries and churches in Rus' have always been not only places of spiritual activity, but also cultural centers. Books, icons, works of applied art, and folk crafts have been accumulated here for centuries.

Monastery and temple buildings were the main architectural monuments of their era - especially before the 18th century. Therefore, a pilgrimage trip provides an excellent opportunity to get acquainted with the history, architecture, iconography, and craft traditions of Russia.

If you have little experience in pilgrimage trips, you may need advice on various issues.

There are a few important points to make.

It is good to coordinate the trip with the parish priest, taking his blessing for this good cause.

He can answer questions that arise in connection with the pilgrimage of new Christians. You can also turn for help to the pilgrimage center of the Ryazan diocese.

Not worth including on your trip a large number of visited places, so as not to organize “high-speed races” with the goal of “venerating all the icons and shrines” instead of a reverent pilgrimage. During your trip, plan your time so that you can leisurely pray at shrines, attend divine services, and reflect on your experience.

Of course, we need to find time to prepare for the pilgrimage. Such preparation is a purely individual matter. Some pilgrims fast for a week before the pilgrimage, giving up meat and dairy foods, vanity and idle talk during the pilgrimage. Many people consider it necessary to stop using cigarettes, alcohol, and cosmetics. In most cases, people realize that pilgrimage is associated with prayerful efforts. For some participants in pilgrimage trips, they are valuable for the opportunity to communicate with like-minded people, like-minded people, which is missing in everyday life, reading and discussing spiritual literature, communication with brethren, and a feeling of unity in faith.

If your goal is to receive spiritual reinforcement, to feel grace, to mysteriously come into contact with it, then for this need a prayerful attitude. Wherein it is very important that the inner mood of the person with whom he comes to the shrine is sincere.

The revival of Russian pilgrimage was facilitated by the example His Holiness Patriarch Moscow and All Rus' Alexy II, who repeatedly visited the Holy Land and many holy places of both domestic and universal Orthodoxy. Great importance had pilgrimage trips V.V. Putin when he was President of the Russian Federation. He was the first in history, as the head of the Russian state, to visit Jerusalem and Holy Mount Athos.

Pilgrimage trips help to understand the depths of Orthodoxy and its history, contribute to churching and deepening of faith, and educate a person in Christian tradition. But what is especially important is that the journey to Orthodox shrines promotes the unity of the Orthodox people, connecting us all with strong spiritual ties with our glorious ancestors, who kept the Russian Faith and State in purity.

Ushakov's Dictionary

Pilgrimage

philandering has fallen, pilgrimages, Wed (books).

1. Walking, wandering (in 1 meaning).

2. trans. A journey somewhere of numerous crowds of admirers, admirers of someone or something ( avg. at 3 meaning). Entire pilgrimages are organized to the site of Lermontov's duel in the Caucasus.

Political Science: Dictionary-Reference Book

Pilgrimage

(from lat. palma palm)

the journey of believers to worship holy places (Christians to Jerusalem, Rome, Muslims to Mecca, etc.). Named after the custom of Christian pilgrims bringing palm branches from Palestine.

Culturology. Dictionary-reference book

Pilgrimage

(lat. palma - palm tree) - the journey of believers to “holy places” (Christians to Jerusalem, Rome, Muslims to Mecca, etc.) in the hope of “supernatural help.” The name comes from the custom of pilgrims to bring a palm branch from Palestine.

Orthodox encyclopedic dictionary

Pilgrimage

believers going to holy places to worship.

encyclopedic Dictionary

Pilgrimage

(from Latin palma - palm tree), the journey of believers to worship holy places (Christians to Jerusalem, Rome, Muslims to Mecca, etc.). Named after the custom of Christian pilgrims bringing palm branches from Palestine.

Ozhegov's Dictionary

PAL ABOUT MINORITY, A, Wed

1. Journey of a pilgrim, pilgrims. P. to Mecca.

2. trans. Traveling, going wherever. in order to get acquainted with what kind of attractions, as well as to a famous person. P. to the poet's grave.

| adj. pilgrimage, oh, oh.

Efremova's Dictionary

Pilgrimage

1. Wed
   1. Travel to holy places for worship, which has become widespread among believers in Christian, Muslim, etc. religions.
   2. :
      1. trans. decomposition Travel somewhere. numerous admirers, fans of someone, something.
      2. Visiting someone, something. a large number admirers, admirers.
   3. Description of the pilgrim's travels (1*1).

Encyclopedia of Brockhaus and Efron

Pilgrimage

The belief that prayer is more effective in certain localities that have one or another relation to the deity was already characteristic of the peoples of the classical world. The Greeks and Romans made journeys to distant temples, the Germans flocked to sacred groves. The Jews traveled annually to Jerusalem on great holidays. In the Christian world, P. in the country where the divine acts of the Savior were performed came into practice in the 4th century, mainly under the influence of the example of St. Helena, whose journey to St. in some places led to the erection of the Cross. The Lord's. Already in the 4th century. we encounter guidebooks to the Holy Land (Bordeaux Traveler of 333, ed. in the 2nd issue of the Orthodox Palestine Collection) and descriptions of P. (the journey of an unnamed pilgrim at the end of the 4th century, ed. by I. V. Pomyalovsky in 20th issue of "Orthodox Palestine Collection", St. Petersburg, 1880). At the end of the 4th century. The church fathers (Gregory of Nyssa), for moral reasons, took up arms against P.’s hobby, but it was soon recognized by the church as a matter pleasing to God. The Crusades (see Crusades) were essentially grand, mass pilgrimages. The Western Church distinguished between great (peregrinationes primariae) and small pilgrimage (peregrinationes secundariae). The first, in addition to the pilgrimage to the Holy Sepulcher, also included travel to Rome (Limina apostolorum), Compostella (see) and Loreto (see), the second meant visiting local domestic shrines. The church began to impose this or that penance as penance, and from the 13th century. and secular courts of the West. Europe began to sentence murderers to P.; however, in the 14th and 15th centuries, secular courts abandoned the imposition of large penalties, limiting themselves to small, but repeated ones. Gradually, further mitigations began to be allowed: a noble gentleman could replace himself with a servant or a mercenary. Even secular guilds of professional hired pilgrims (called Sonnweger in Germany) were formed, which soon multiplied greatly, since this unique trade turned out to be very profitable. In the 16th century and the communities equipped pilgrims at their own expense. P. especially intensified in the 14th century, when it became clear that the Muslim authorities were friendly towards Christian pilgrims, charging them only a certain tax, and the lively relations of Venice with the Levant made it possible to carry out P., which until then had been considered a very lengthy and extremely dangerous enterprise. To undertake P., prior permission from the spiritual authorities was required, which at the end of the 15th century. was given under the condition of payment of a certain fee in favor of the pope. The departure point was Venice (later Marseille), where pilgrims stocked up on a guidebook (the most famous of them is “Peregrinationes Terrae Sanctae”, Venice, 1491), grew a beard and put on pilgrimage clothes - caligas (see), a brown or gray cloak, a Greek hat with a very wide brim, usually decorated with shells; a stick (see), a bag and a bottle (a hollowed-out pumpkin) complemented the pilgrim outfit. Pilgrims attached a red cross to their cloak and hat. In Venice, the pilgrim entered into a contract with the shipowner (patron), who undertook not only to transport him to the Holy Land and back, but also to accompany him on his travels around the Holy Land. places, provide him with food and protection throughout the journey, pay taxes for him to the Muslim authorities, etc. In Venice, there was a certain supervision over the shipowners involved in transporting pilgrims; so, in the 15th century. there was a regulation according to which the ship on which pilgrims were transported could not at the same time serve for trade purposes. Western pilgrims visited holy places from Zion in processions, during which they sang spiritual songs. It was not only religious zeal, which sought to venerate the places that were witnesses of the Passion of the Lord, that attracted pilgrims to Jerusalem. Among them were nobles seeking knighthood at the Holy Sepulcher, political and military agents of kings hiding under the humble cloak of a pilgrim, adventurers seeking occult knowledge in the miraculous East, and scientific researchers (Justus Tenellus and Wilhelm Postel, on behalf of the French . King Francis I, collected manuscripts in Palestine for the Parisian library), and, finally, merchants who visited Palestine for trade purposes. Among the latter, from the 16th century. there were especially many English and Dutch people. The Reformation dealt a decisive blow to Catholicism. Catholicism is still being practiced in Catholic countries today, although on an incomparably smaller scale than in Russia. In 1881, a pilgrim caravan to the Holy Land began to be organized annually in France, giving it the character of an offering of repentance for the crimes of the republican government against the church; The composition of such a caravan, the number of which often reached 300-400 people, included members of the white clergy and wealthy people of the ultramontane mood. Since the late 1870s, similar German caravans have been organized by the Franciscans in Vienna and Munich.

In Russia, pilgrimages to the Holy Land began already in the first times of Russian Christianity. OK. half of the 11th century Dmitrievsky's abbot Varlaam was in Palestine (1062). From Kirik’s questions to the Novgorod bishop Nifont it is clear that by the 12th century. the passion for P. spread so much that the church authorities found it necessary to restrain overly zealous pilgrims, who, apparently, had the idea that P. was necessary for the reality of spiritual salvation. Even among the first Russian pilgrim, the writer Abbot Daniel (beginning of the 12th century), we find indirect disapproval of P., he condemns those who, in their wanderings, “are exalted in their minds, as if they have done nothing good, and destroy the reward of their labor,” while, staying at home , you can serve God better. One must think that already in this distant era the type of “kaliki wanderer” (see) began to take shape, who went to Constantinople, Mount Athos, Egypt, then wandered around domestic shrines and, finally, turned this wandering into a profession. The difficulty and danger of the journey forced pilgrims to gather in “squads”. Making their way mainly through Constantinople, ancient Russian pilgrims borrowed costumes from Western pilgrims. Kaliki played a huge role in Rus' in the spread of legends and apocryphal literature. In the sparse ancient Russian literature, descriptions of “walks” to the Holy Land left by some pilgrims were also of great importance. The first Russian pilgrim-writer is Daniil-mnich (see), the second is the Novgorod archbishop. the end of the 12th century, Anthony (q.v.), who, however, limited himself to the Constantinople shrines. Around 1350, the Novgorod monk Stefan performed a pilgrimage, who described, or rather, listed (ed. in Sakharov, “Tales,” vol. II) the Constantinople shrines. The description of his journey to Jerusalem has not reached us. By the 70s XIV table. refers to “the visit of Archimandrite Agrefenya to the monastery of the Most Holy Theotokos,” apparently in Smolensk (edited by Archimandrite Leonid in issue 48 of the Orthodox Palestine Collection, St. Petersburg, 1896). This is the first pilgrim after Daniel who left us his journey to Jerusalem. Agrephenius is close to Daniil in his ancient and figurative language (colloquial language), in the completeness and systematicity of his presentation, which bears the stamp of freshness and careful study of the places and objects described. He is followed by Deacon Ignatius Smolyanin (q.v.), who walked at the end of the 14th century. to Constantinople, Jerusalem and Mount Athos. Along with the pilgrim-writers of the 14th century. the Novgorod apxbishop Vasily should be installed (see. ), however, who did not leave a description of his wanderings, but undoubtedly brought his message about the earthly paradise from the East. Included in the pilgrimage literature of the 14th century. also includes "Conversation about the shrines and other sights of Constantinople", ed. L. N. Maikov in his “Materials and Research on Ancient Russian Literature” (St. Petersburg, 1890). The moralizing part of the "Conversation" was probably taken or translated from some Greek. guidebook, but the descriptions of the shrines themselves apparently constitute a Russian composition. Since the 15th century the number of trips is increasing and they are becoming more diverse. The type of stories remains the same, but the conditions of the journey have changed, and the pilgrim, of necessity, goes into details about the journey itself, which in the past were most often kept silent. The first wanderer of the 15th century to describe his journey was the Trinity Hierodeacon Zosima (see), who went to Constantinople, Athos and Jerusalem in 1420. Zosima was trusting of what the cunning Greeks told and showed (Noah’s axe, Abraham’s meal); not a skilled scribe, he sometimes repeated whole phrases from the pilgrim Daniel, but such copying was then general rule . Zosima’s “xenos” is followed by “the journey of the holy monk Barsanuphius to the holy city of Jerusalem,” discovered by N. S. Tikhonravov in 1893 in a manuscript of the first quarter of the 17th century. It contains a description of two walks: one made in 1456 to Jerusalem from Kyiv through Belgorod, Constantinople, Cyprus, Tripoli, Beirut and Damascus, and the second, made in 1 4 61-1462. through Belgorod, Damietta, Egypt and Sinai, and published in the 45th issue. "Orthodox Palestine. Collection" (Moscow, 1896). Barsanuphius is the first of the Russian pilgrim-writers to describe St. Mount Sinai. After him, among the pilgrims of pre-Petrine Rus', only Poznyakov, Korobeinikov and you described Sinai. Loon, but the description of Barsanuphius, in terms of accuracy and abundance of data provided, far surpasses these latter. Almost simultaneously with Barsanuphius, in 1465-66, he wandered around St. in some places there is a guest (merchant) Vasily, who begins his story directly from Brussa (ed. by Archimandrite Leonid in the 6th issue of the “Orthodox Palestine Collection”, St. Petersburg, 1884). To the monuments of pilgrimage literature of the 15th century. include "The Tale of Epiphanius Mnich about the path to the holy city of Jerusalem"; dating back to 1415-17. and which is a simple list of cities along the route from Veliky Novgorod to Jerusalem, indicating the distance between them; Its author is considered to be Epiphanius the Wise (see); ed. in the 15th issue. "Orthodox Palestinian Collection". From the half of the 15th century. In our pilgrimage, a turning point is taking place. Already the former “pilgrims” are full of complaints and indignation at the oppression of the “sratsyns” and “evil blacks”. The capture of Constantinople by the Turks finally delivered the Christian shrines of the East into the hands of the infidels. At the same time, the Russian people arose, and over time grew more and more, an idea of ​​the great significance of their own state, which remained the only Orthodox kingdom, preserving the purest tradition of Eastern Orthodoxy, while the Greeks weakened in faith. The student and biographer of Sergius of Radonezh, Epiphanius the Wise, at the beginning of the 15th century, especially praised him for the fact that he “did not seek the reigning city, nor the Holy Mountains, or Jerusalem, as if I were accursed,” but found holiness in the inner search for God. Somewhat later, Pachomius Serbin in the life of the same Sergius (about 1440) emphasizes the fact that the great Russian ascetic “shone not from Jerusalem or Zion,” but raised his piety precisely “in the great Russian land.” With the weakening of P. in the East, pilgrimage notes also disappear from our writing for a long time. Only in the second half of the 16th century. walking appears again. Most often these are the results of, so to speak, official P., the writings of people who were sent to Moscow. government to the East with errands and alms. This primarily includes circulation in 1558-61. merchant Vasily Poznyakov (see). His description of the Jerusalem and Sinai shrines was entirely included in the famous “Walking of Trifon Korobeinikov” (see) - the most widespread work of pilgrimage literature, which from the end of the 16th century. and has remained in popular reading to this day, overshadowing everything that preceded it, and not giving way to any new descriptions of St. places The famous “Proscinitary” of Arseny Sukhanov (see) also owes its origin to the official commission. Out of motives of personal piety, the pilgrim-writers of Vas made their walks. Loon (q.v.) and Jonah the Little (q.v.). They end the series of pilgrims-writers of pre-Petrine Rus' [Published by A. S. Petrushevich “A Traveler about the City of Jerusalem, compiled by Galician-Russian between 1597-1607.” (Lvov, 1872) turns out to be a translation of the Greek. Proskinitary (guidebook), ed. in the 26th issue. "Orthodox Palestine. Collection" (St. Petersburg, 1890). Meletiy Smotritsky (q.v.) compiled “Apology for my wanderings to the East,” which was published. in the Dermak monastery in 1628, translated into modern pvc language published by the Jesuit Martynov (Lpts., 1863).]; but the ancient Russian type of pilgrimage survived until the 18th century. The pilgrims of 1704, hieromonks Macarius and Sylvester ("The Traveler" by their editor Archimandrite Leonid in "Readings of General History and Ancient," 1873; vol. III) took a lot entirely from Trifon Korobeinikov. The traveler of 1710-1711, the Old Believer priest Lukyanov (see), already talks more about his personal impressions. Of the very few other pilgrim-writers of the first quarter of the 18th century. Posadsky Nechaev stands out (see). A new, more conscious and critical study of the Orthodox East is being opened by the famous pedestrian Grigorovich-Barsky or Vasily of Kiev (see), but mainly this study belongs to the 19th century. From the middle of the 18th century. A description of the journey of the monk of the Motroninsky monastery Serapion, 1749-51 has reached us (cf. Art. Archim. Leonid in “Readings of General History and Antiquities”, 1873, vol. I I I). The reign of Catherine II, with her long wars with Turkey, did little to encourage the Russian people to move to the East. With the exception of the notes of O. Pleshcheev (see), who accidentally visited Nazareth, only the travels of the monks of the Sarov desert by Ignatius (ed. in the 36th issue. "Orthodox Palestine Collection", St. Petersburg, 1891) and Meletia (see). TO early XIX Art. include the journey of Bronnikov (see), “Travel notes of the Veshnyakov brothers and the Myadyn merchant Mikh. Novikov” (M., 1813) and anonymous notes, printed. in "Northern Flowers" for 1826" and belonged to D. V. Dashkov. Of the Russian Palestinian scholars of the 19th century, A. N. Muravyov, A. S. Norov, Archimandrite Leonid, A. V. visited the Holy Land as pilgrims Eliseev, T.I. Filippov (see these names). In the 19th century, the convenience and safety of communications led to a strong growth of Russian pilgrimage to the Holy Land. At the end of the last century, the annual number of Russian pilgrims to Jerusalem rarely exceeded several dozen. , in 1820 it already reached 200, and in the 1840s to 400, in 1859 to 950, in 1866 to 1098 people, in 1869 to 2035, in the 1870s it decreased. up to 1500 people, in 1880 it increased again until 2009, in 1889 it reached 3817, in 1896 4852 people. The vast majority of Russian pilgrims belong to the common people; more than half of them use “pilgrimage books” issued by the Orthodox Palestine Society. "(See Palestine). In addition to Palestine, Russian pilgrims who undertake pilgrimage outside Russia are sent to Mount Athos and to the Italian city of Bari, where the relics of St. Nicholas the Wonderworker rest. On pilgrimage among Muslims, see Hajj. Wed. R ö hricht und Meisner, “Deutsche Pilgerreisen nach dem heiligen Lande” (B., 1880 - texts); Röhricht, "Deutsche Pilgerreisen nach dem heiligen Lande" (Gotha, 1889); Pypin, “P. and travel in old writing” (Bulletin of Europe, 1896, No. 8).

Pilgrimage is wonderful.

Of all the possible routes, the pilgrimage to the Holy Land stands out first. There you begin to read the Gospel in a completely different way, being in places associated with the earthly life of the Savior, you are completely immersed in thoughts about how everything happened 2 thousand years ago.

When you come to some saint, for example, to the Trinity-Sergius Lavra, you have your own personal contact, your own meeting with St. Sergius or with another saint whom you were visiting. And if you pray to him, if you trust your soul to him, then just as he once worked with his students or parishioners, so - we believe in this - he begins to study with you. And in a mysterious way he becomes partly your confessor, prays for you, intercedes for you before God. This saint’s prayer cannot pass without a trace and be fruitless for a person’s soul.

The bitterness of one day

Another important result of the pilgrimage is the unification of its participants. And if the pilgrimage is from the temple, then both adult parishioners and Sunday school students gather together.

If we talk about a trip to a monastery, it is impossible to feel its life in a day or two. To enter the life of the monastery, you need at least a week. Because the hurricane that I brought with me from the city must subside in my soul. I must calm down in order to enter this prayer rhythm - in their time, in their work, in their worship.

This will not happen in one day. And that’s why sometimes you feel bitterness: you leave the monastery and realize that you bowed to a saint, prayed at an ancient icon, looked at the beauty of the architecture, but did not receive real fruit - the kind that your soul needed.

Cultural euphoria

There are also some dangers in pilgrimage. Firstly, very often it brings the soul into a state of some euphoria, rapture. And not spiritual discoveries, but cultural ones.

If you find yourself on a pilgrimage, for example, to Italy, Greece or other European countries, then both nature and cultural reality: relationships between people, cleanliness, roads, the entire infrastructure - everything together acts in such a way that it seems to a person that his life will now be another. And then he comes back and realizes that he is just as irritated with his loved ones, screams, prays poorly, and everything like that.

Therefore, pilgrimage is good, but it is still external. My inner Christian work, which I must do on myself throughout my life, no one will do for me.

St. Sergius can help me, reveal something, point out something. It happens that you come and at the relics of a saint you understand something, you solve some spiritual question of your own. But still, the skill in prayer, in abstinence, in overcoming passions is something that can only be acquired through one’s own labor. “The Kingdom of Heaven is in need...” (Matthew 11:12).

Did you bother?

A pilgrimage can give a person the feeling that he has done some work, deserved something, and become different. There are people who go on pilgrimages endlessly and console themselves with this as a special achievement. This may well conceal deception and error.

I remember how in old pre-perestroika Moscow, where there were only about twenty functioning churches, there was a whole type of people who were called: “Lyuba in the parishes” or “Manya in the parishes.” They attended bishop's services, patronal feasts, or simply took turns going to different churches. Everywhere they confessed and received communion. At the same time, they did not have one parish and a confessor who could really help them, who would know their spiritual life.

Often this was a fairly conscious approach: I cry and repent everywhere, I’ve been going to parishes for 30 years, but I don’t have a confessor, so no one will tell me the truth, everyone only speaks general words. This means that I don’t need to change anything in myself... And of course, if you come to one priest ten times and say the same thing ten times, the priest will react: “No, brother, wait. We have to deal with this somehow, it’s not possible..."

The same can happen with pilgrimage.

No hack work

Although, it must be said, in any external activity and in any Christian practice there are dangers.

Everyone probably played with magnets in childhood. I remember this game: when you take two magnets, bring them towards each other with identical poles, and they repel each other. Thus, they cannot be connected in any way. Exactly the same for everyone possible ways our fallen man is trying to escape from real in-depth Christian cultivation of his soul.

This happens to me, this happens to everyone I know. Unfortunately, it is our fallen nature that acts this way - it strives to replace internal work external Reading can be so external big rules, work in the temple, pilgrimage - whatever.

And God needs us to stand before Him every day, at least for a while, but without hackwork, for real.

P.S. I remember that at the seminary I was very surprised to read a whole letter from St. Gregory of Nyssa, a short work, on why he was against pilgrimage to Jerusalem. Exactly for the same reason...

Portal "Orthodoxy and Peace" andindependent service "Sreda" conduct a series of discussions about parish life. Every week - a new topic! We will ask all the pressing questions to different priests. If you want to talk about the pain points of Orthodoxy, your experience or vision of problems, write to the editor at [email protected].