Egeria
Lucas C.
To contemporary religious observers, the idea of traveling to holy places like Jerusalem or Mecca or worshipping items associated with important religious figures is nothing new. The Holy Land is a popular destination for both tourists and pilgrims from Judaism, Islam and Christianity alike. The Hebrew Bible commands Jews to travel to Jerusalem three times a year for various festivals and to worship and sacrifice at the Temple; thus, the concept of traveling long distances for spiritual purposes was familiar. For Christians, however, the idea of pilgrimage and relics was not always a part of their religious experience. The common theological understanding for Christians in the past was that God was an omnipresent being or force that could be tapped into at any point, assuming the individual accepted Jesus Christ as their savior, prayed and so on. Furthermore, Christians received no formal command from God to go on a pilgrimage as exists in Judaism.
It was not until ancient Christianity received imperial support from Rome in the fourth century that the sites and relics that are worshiped today could be developed. In the years that followed, traveling to various places where scriptural events took place became an important part of being a Christian in these regions. These pilgrimages were often monumental events in the life of the individuals making the trip, and as a result they generally took fairly detailed travel journals. One of these travel journals belonged to a woman named Egeria, who traveled through the Holy Land from the Western Roman Empire around 381 CE. By examining what Egeria took the time to write down, scholars can decipher what motivated early Christians to make these voyages and more importantly what exactly they did during their travels.
Before discussing the topics and themes of her Travel Journal, it is vital to understand how the highly developed route Egeria traveled came to be. As was stated earlier, the concept of any location being more or less holy than any other was entirely foreign for Christians until the 4th century. Constantine’s conversion to Christianity would change all of that, as many of his expansive building projects were designed to bring a cohesive form to the otherwise scattered or totally unmarked sites that dotted the region into what would become the Holy Land. However, it was not until Constantine’s mother Helena traveled to Palestine in 327 C.E. that pilgrimage became a trend within Christianity. This allowed the region to flourish, “Between about 330 and 360, the holy sites of the Old Testament and the New Testament merged into a “holy land” marked out by impressive buildings, rich liturgical activities, and settlements of clergy, nuns, monks, and hermits. The growing number of pilgrims could follow an itinerary from one church or grave to another. Industries developed to feed, house, protect, and guide the pilgrims- and get their money.”(Lynch, Pg. 188) By the time Egeria is traveling through the Holy Land in 381 C.E., an elaborate and developed pilgrimage process was available for those willing to take the time and money to make the trip. The finances that were necessary for such a trip indicates that Egeria was likely a wealthy individual, who may have been born into money and was not required to work and thus could travel for extended periods.
In her journal, Egeria details a three year long pilgrimage from the Western Roman Empire- likely France or Spain- to the Holy Land. It is clear by the number of churches and monasteries on the path that the idea of making a pilgrimage to the Holy Land was well developed in Christianity at this point, as each location appeared to be prepared for visitors. One important theme in her journal is that the sites themselves were either possessions of God or the important figure that had an interaction with God at the site. For example, Egeria refers to Mount Sinai as the “holy mountain of God, Sinai” and the “Mountain of God”(Ehrman Pg. 333); she also talks about “the cave that belonged to holy Moses”(Ehrman Pg. 335)). Christians in her time period would have felt compelled to travel to these locations, as they were viewed as places where Gods presence was the strongest and connecting with him would be the easiest. Each various site had a corresponding prayer or passage that would be recited as individuals would visit. Egeria visits the place where the prophet Elijah fled from King Ahab, describing this process in saying, “…shown there is the stone altar that the same holy Elijah set up to make his offering to God; thus the holy men saw it to show us everything in turn. So we also made the offering there and a very fervent prayer, and the appropriate passage was read from the book of Kings. This was always my special request for our group, that wherever we went we would always have the appropriate passage read from the Bible.”(Ehrman Pg.335) This indicates by the time that Egeria was making her pilgrimage through the Holy Land that there was a very established and normalized routine for these voyages.
While she is climbing Mount Sinai Egeria makes an insightful comment regarding the physical nature of the voyage that was likely shared by many other Christian pilgrims. She states, “I felt no toil, but had only a desire to fulfill what I saw as God’s commandment.”(Ehrman Pg.334) Although the route through the Holy Land eventually became developed to make it slightly easier on travelers, pilgrimage was still incredibly physically taxing. For some Christians, like Egeria, this struggle was a worthwhile part of the process. Lynch describes this phenomenon by stating, “A long pilgrimage was not a light undertaking. It was a temporary break with ordinary life and was viewed as an opportunity for ascetic withdrawal and self-denial. Some pilgrims died on the long journeys.”(Lynch, Pg. 189) The concept of going to a sacred place to become closer to God had fully taken hold in the Christian community by the time Egeria was making her travels, and has remained an important aspect of Judaism, Christianity and Islam alike.
Pilgrimage is a particularly interesting aspect of Christianity to study, as it exemplifies the fluid nature of the Christian religion as it grew into a global phenomenon. Lynch discusses the evolution of Christian pilgrimages as it related to how various Roman rulers treated Christians, ultimately leading to the conversion of Constantine. In less than a century, from 300 to 381 C.E., Christianity had transformed from a religion that held no sacred sites into the Roman Imperial religion with organized and developed pilgrimages that were major events in the life of a Christian. This theme of adapting to varying political and social forces is a constant in the history of the Christian religion. As such, each book in the New Testament as well as the constant and continued interpretation of such speaks to a certain political or social problem and how the Christian community should react.
Bibliography
Lynch, Joseph H. Early Christianity: A Brief History. New York: Oxford University Press, 2010.
Ehrman, Bart D. Christianity in Late Antiquity: A Reader in Early Christianity. New York: Oxford University Press, 2004(Pgs. 333-347)
To contemporary religious observers, the idea of traveling to holy places like Jerusalem or Mecca or worshipping items associated with important religious figures is nothing new. The Holy Land is a popular destination for both tourists and pilgrims from Judaism, Islam and Christianity alike. The Hebrew Bible commands Jews to travel to Jerusalem three times a year for various festivals and to worship and sacrifice at the Temple; thus, the concept of traveling long distances for spiritual purposes was familiar. For Christians, however, the idea of pilgrimage and relics was not always a part of their religious experience. The common theological understanding for Christians in the past was that God was an omnipresent being or force that could be tapped into at any point, assuming the individual accepted Jesus Christ as their savior, prayed and so on. Furthermore, Christians received no formal command from God to go on a pilgrimage as exists in Judaism.
It was not until ancient Christianity received imperial support from Rome in the fourth century that the sites and relics that are worshiped today could be developed. In the years that followed, traveling to various places where scriptural events took place became an important part of being a Christian in these regions. These pilgrimages were often monumental events in the life of the individuals making the trip, and as a result they generally took fairly detailed travel journals. One of these travel journals belonged to a woman named Egeria, who traveled through the Holy Land from the Western Roman Empire around 381 CE. By examining what Egeria took the time to write down, scholars can decipher what motivated early Christians to make these voyages and more importantly what exactly they did during their travels.
Before discussing the topics and themes of her Travel Journal, it is vital to understand how the highly developed route Egeria traveled came to be. As was stated earlier, the concept of any location being more or less holy than any other was entirely foreign for Christians until the 4th century. Constantine’s conversion to Christianity would change all of that, as many of his expansive building projects were designed to bring a cohesive form to the otherwise scattered or totally unmarked sites that dotted the region into what would become the Holy Land. However, it was not until Constantine’s mother Helena traveled to Palestine in 327 C.E. that pilgrimage became a trend within Christianity. This allowed the region to flourish, “Between about 330 and 360, the holy sites of the Old Testament and the New Testament merged into a “holy land” marked out by impressive buildings, rich liturgical activities, and settlements of clergy, nuns, monks, and hermits. The growing number of pilgrims could follow an itinerary from one church or grave to another. Industries developed to feed, house, protect, and guide the pilgrims- and get their money.”(Lynch, Pg. 188) By the time Egeria is traveling through the Holy Land in 381 C.E., an elaborate and developed pilgrimage process was available for those willing to take the time and money to make the trip. The finances that were necessary for such a trip indicates that Egeria was likely a wealthy individual, who may have been born into money and was not required to work and thus could travel for extended periods.
In her journal, Egeria details a three year long pilgrimage from the Western Roman Empire- likely France or Spain- to the Holy Land. It is clear by the number of churches and monasteries on the path that the idea of making a pilgrimage to the Holy Land was well developed in Christianity at this point, as each location appeared to be prepared for visitors. One important theme in her journal is that the sites themselves were either possessions of God or the important figure that had an interaction with God at the site. For example, Egeria refers to Mount Sinai as the “holy mountain of God, Sinai” and the “Mountain of God”(Ehrman Pg. 333); she also talks about “the cave that belonged to holy Moses”(Ehrman Pg. 335)). Christians in her time period would have felt compelled to travel to these locations, as they were viewed as places where Gods presence was the strongest and connecting with him would be the easiest. Each various site had a corresponding prayer or passage that would be recited as individuals would visit. Egeria visits the place where the prophet Elijah fled from King Ahab, describing this process in saying, “…shown there is the stone altar that the same holy Elijah set up to make his offering to God; thus the holy men saw it to show us everything in turn. So we also made the offering there and a very fervent prayer, and the appropriate passage was read from the book of Kings. This was always my special request for our group, that wherever we went we would always have the appropriate passage read from the Bible.”(Ehrman Pg.335) This indicates by the time that Egeria was making her pilgrimage through the Holy Land that there was a very established and normalized routine for these voyages.
While she is climbing Mount Sinai Egeria makes an insightful comment regarding the physical nature of the voyage that was likely shared by many other Christian pilgrims. She states, “I felt no toil, but had only a desire to fulfill what I saw as God’s commandment.”(Ehrman Pg.334) Although the route through the Holy Land eventually became developed to make it slightly easier on travelers, pilgrimage was still incredibly physically taxing. For some Christians, like Egeria, this struggle was a worthwhile part of the process. Lynch describes this phenomenon by stating, “A long pilgrimage was not a light undertaking. It was a temporary break with ordinary life and was viewed as an opportunity for ascetic withdrawal and self-denial. Some pilgrims died on the long journeys.”(Lynch, Pg. 189) The concept of going to a sacred place to become closer to God had fully taken hold in the Christian community by the time Egeria was making her travels, and has remained an important aspect of Judaism, Christianity and Islam alike.
Pilgrimage is a particularly interesting aspect of Christianity to study, as it exemplifies the fluid nature of the Christian religion as it grew into a global phenomenon. Lynch discusses the evolution of Christian pilgrimages as it related to how various Roman rulers treated Christians, ultimately leading to the conversion of Constantine. In less than a century, from 300 to 381 C.E., Christianity had transformed from a religion that held no sacred sites into the Roman Imperial religion with organized and developed pilgrimages that were major events in the life of a Christian. This theme of adapting to varying political and social forces is a constant in the history of the Christian religion. As such, each book in the New Testament as well as the constant and continued interpretation of such speaks to a certain political or social problem and how the Christian community should react.
Bibliography
Lynch, Joseph H. Early Christianity: A Brief History. New York: Oxford University Press, 2010.
Ehrman, Bart D. Christianity in Late Antiquity: A Reader in Early Christianity. New York: Oxford University Press, 2004(Pgs. 333-347)
Egeria
Marcela N.
Once Christianity became an official religion of Europe by Constantine in the early 4th century, many Christians were forced to change the way they viewed and performed their spiritual practices. One way of doing this was through pilgrimage and the veneration of relics. With the help of her emperor son, Helena spent much of her life searching for the sacred land that is described in the Old Testament and New Testament. Before this, many Jews practiced their own form of pilgrimage to Jerusalem, a known city filled with religious meaning. By identifying the places within the Old Testament and more importantly the places mentioned in the New Testament and the story of Jesus, Helena attempted to create a dialogue of worship and practice for an officially Christian empire. Many Christians were eager about going on pilgrimages to the sites identified by Helena. In addition to identifying these sites, she and Constantine sponsored building projects at these sites. Helena was a large proponent in the creation of a Holy Land.
The pilgrimage through the Holy Land though, would not have been as canonized without prominent writings from individual that traveled to these sites, like Egeria. In the journal of her travels, Egeria, Travel Journal, this female writer discussed her pilgrimage to holy sites throughout modern day Europe and Western Asia. The journey, which took about three years, is described in the journal as a beautiful experience, full of spirituality and religious passages. In the late 4th century, Egeria traveled to many of the sacred places mentioned in or linked to the Old Testament and New Testament. In her journal, Egeria details the specific locations she went to, the travel conditions, and what she experienced as each site. In this instrumental text, that demonstrates a need for Christians to experience and affirm the stories of Jesus and his Apostles, Egeria help canonize what Helena and Constantine called the Holy Land.
This text is a unique perspective of Christianity and pilgrimage because a wealthy female wrote the journal. During the 4th century, a three-year journey would require funding and protection. Egeria never mentions inequalities between her male comrades and herself, something that was prominent during this time. The text mainly focuses on sites specific to the holy scripture and the rituals that were performed at each site. In the passage from the article, “A Pilgrim on Mt. Sinai,” in the Biblical Archaeology Review, Egeria climbs the supposed Mount Sinai, “the law was given, that is, at the place where the Glory of the Lord descended on the day when the mountain smoked,” this same mountain where Moses ascended and received the Ten Commandments from God, described in the Old Testament. After reaching the building at the top, most likely one part of the building projects put up by Constantine and Helena, Egeria reads the corresponding passages from the scripture that describes Mount Sinai.
After physically linking a location with the Old Testament text, she requires a small celebration in the God’s name. This ritual is performed throughout her journal as they travel to many locations, demonstrating the consecration of territory and reaffirmation of the production of the Holy Land. In the physical actions of walking up the large mountain and reading the sacred texts, Egeria gives sanctity to the pilgrimage, which is today still seen as a devotional practice that involves piety and penance.
Egeria: Travel Journal. From Égérie: Journal de voyage (Itinéraire) et Lettre Sur la Béatissime Égérie, ed. Pierre Maraval. Paris: Cerf, 1982. (Translated by Andrew S. Jacobs).
“A Pilgrim on Mt. Sinai.” Biblical Archaeology Review, 33.1 (2007): 68-6F.
Once Christianity became an official religion of Europe by Constantine in the early 4th century, many Christians were forced to change the way they viewed and performed their spiritual practices. One way of doing this was through pilgrimage and the veneration of relics. With the help of her emperor son, Helena spent much of her life searching for the sacred land that is described in the Old Testament and New Testament. Before this, many Jews practiced their own form of pilgrimage to Jerusalem, a known city filled with religious meaning. By identifying the places within the Old Testament and more importantly the places mentioned in the New Testament and the story of Jesus, Helena attempted to create a dialogue of worship and practice for an officially Christian empire. Many Christians were eager about going on pilgrimages to the sites identified by Helena. In addition to identifying these sites, she and Constantine sponsored building projects at these sites. Helena was a large proponent in the creation of a Holy Land.
The pilgrimage through the Holy Land though, would not have been as canonized without prominent writings from individual that traveled to these sites, like Egeria. In the journal of her travels, Egeria, Travel Journal, this female writer discussed her pilgrimage to holy sites throughout modern day Europe and Western Asia. The journey, which took about three years, is described in the journal as a beautiful experience, full of spirituality and religious passages. In the late 4th century, Egeria traveled to many of the sacred places mentioned in or linked to the Old Testament and New Testament. In her journal, Egeria details the specific locations she went to, the travel conditions, and what she experienced as each site. In this instrumental text, that demonstrates a need for Christians to experience and affirm the stories of Jesus and his Apostles, Egeria help canonize what Helena and Constantine called the Holy Land.
This text is a unique perspective of Christianity and pilgrimage because a wealthy female wrote the journal. During the 4th century, a three-year journey would require funding and protection. Egeria never mentions inequalities between her male comrades and herself, something that was prominent during this time. The text mainly focuses on sites specific to the holy scripture and the rituals that were performed at each site. In the passage from the article, “A Pilgrim on Mt. Sinai,” in the Biblical Archaeology Review, Egeria climbs the supposed Mount Sinai, “the law was given, that is, at the place where the Glory of the Lord descended on the day when the mountain smoked,” this same mountain where Moses ascended and received the Ten Commandments from God, described in the Old Testament. After reaching the building at the top, most likely one part of the building projects put up by Constantine and Helena, Egeria reads the corresponding passages from the scripture that describes Mount Sinai.
After physically linking a location with the Old Testament text, she requires a small celebration in the God’s name. This ritual is performed throughout her journal as they travel to many locations, demonstrating the consecration of territory and reaffirmation of the production of the Holy Land. In the physical actions of walking up the large mountain and reading the sacred texts, Egeria gives sanctity to the pilgrimage, which is today still seen as a devotional practice that involves piety and penance.
Egeria: Travel Journal. From Égérie: Journal de voyage (Itinéraire) et Lettre Sur la Béatissime Égérie, ed. Pierre Maraval. Paris: Cerf, 1982. (Translated by Andrew S. Jacobs).
“A Pilgrim on Mt. Sinai.” Biblical Archaeology Review, 33.1 (2007): 68-6F.
Egeria
Brook I.
The study of Pilgrimage and Saints provides a vast amount of information regarding the practices of early Christians. Records that have been found can then be translated and turned into an organized text for individuals to read. These texts provide scientists with a better idea of the rituals and beliefs of early Christians and the extent of which they evolved over time or differed across countries. I have chosen to read one such account in the text, Egeria: Diary of a Pilgrimage, translated by George E. Gingras, Ph. D. This Diary, found by archaeologist G. F. Gamurrini, written by a Christian woman so named “Egeria”, depicts her three year journey to “Jerusalem and to various places in Egypt, Palestine, and Syria that were commemorated in Holy Scripture and tradition” (Gingras 1). Unfortunately, the documents of her journey were found incomplete, but were said to be written letters to her “sisters” back home. The writer of these letters is unknown, but researchers debate that she is a nun from Spain, writing in the fourth century. Pilgrimage and relics are very significant in the study of religious practice, by examining early writing; one can date major occurrences and also relate them to archeological and historical finds.
The introduction to the Diary itself, is an in depth debate on who exactly this woman is. Many speculations are made, but one cannot be sure who exactly this woman, Egeria, was in society and what years this Diary spans over. Researchers have called her an abbatissa, but “Lambert, however has expressed skepticism about this title of abbess” (Gingras 8). This is because there is no definite way to prove that the “sisters” Egeria addressed in her letters were nuns. The author refutes this idea that she was not a nun, but there is a clear theme of religious status in her writings. Chapter 24 begins to reveal the daily rituals of the holy places, she seems very excited to be sharing this information and when writing she is addressing “Your Charity and reverend ladies”. ‘Your Charity’ is most likely referencing someone of higher religious status. She also has a “more than ordinary religious status for a traveler” (Gingras 8). Meaning, she is very curious in the whereabouts of different religious land marks and homes of monks. I too noticed this theme when reading her accounts. She is consistent in that her destinations are all religious based. Also, “the text abounds in references to devotional acts which emphasize the uniquely spiritual purpose of the journey” (Gingras 8). Her documentation of places she traveled, such as Mount Sinai, God’s holy mountain, further provide evidence that she was a part of fellow religious. What also puzzles scientist is how she was able to afford such a long journey. Leading them to believe she was high in religious status.
Egeria’s homeland is also a major topic of discussion, earlier studies have “favored a French locale, either the province of Aquitaine or that of Gallia Narbonensis” (Gingras 10). Later critics have assumed northwestern Spain,due to her letters. Still, the French hypothesis out ways them all, due to her
writings of certain cuisine she ate. Also, according to the introduction, “certain features of our pilgrim’s Latin have greater affinity with Ibero-Romance linguistic developments”, Further providing evidence that her homeland was originally Galicia (Gingras 11).
The date of Egeria’s pilgrimage is another hot topic in the analysis of the text. Scholars have a limited idea of the exact dates of her pilgrimage. But the guess-timations range from the 4th to the 6th century. The only way to date her letters, are by analyzing other historical documents and correlating similarities between the dates. In “chapters 18 and 19, she also speaks of the apocryphal correspondence between Christ and King Abgar the Black of Edessa”, which can be dated to year 394 (Gingras 12). According to researchers, this is the earliest date that can be given to the diary, and the latest being 417, the early 5th century (Gingras 15).
The introduction is then followed by a translated version of Egeria’s ‘diary’. She tells the story of her four long journeys to places of religious significance. First to “Mount Sinai and a retracing of the route of the Exodus; a trip to Mount Nebo, the traditional site of Moses’ death; a visit to the tomb of Job at Carneas in Hauran; and an extensive detour to the tomb of St. Thomas the Apostle in Edessa and to the house of Abraham in Carrhae, the biblical Haran” (Gingras 19). Her writing also portrays the significance of oral tradition when visiting each biblical site. It also depicts the everyday life
throughout her pilgrimage, and religious life in Jerusalem; mostly consisting of Hymns and prayers. As you can see, her pilgrimage allows us to get an
understanding of lifestyles many years ago.
Throughout the term, the topic of oral tradition has been one of great importance in regards to the Christian religion. Oral tradition is linked to the question of why/how there is a continuation of Jesus’ followers, even after his death. The bible states “But thanks be to God, who in Christ always
leads us in triumphal procession, and through us spreads the fragrance of the knowledge of him everywhere” (2 Corinthians 2:14). Egeria’s pilgrimage is an example of the stressed importance of oral tradition in the bible. I say this because many of her documentations of places of religious significance hold tight to some kind of ritual or tradition. One can only assume that these traditions are taught through writings and oral communication. I recognized the first account of oral tradition in her documentation in chapter 1. She states that when she came up on Mount Sinai, “God’s holy mountain”, that the holy men who were guiding them told her to say a prayer when the mountain of God came into view (Gingras 49). She is writing about this ritual to her fellow religious, who will then most likely practice the same acts if Mount Sinai was ever a place traveled. Up until the last half of her writing she is describing her travels, and as I stated above, she has a much more religious sound to her writing. Egeria wishes to travel to Haran during her journey, she states that “in the Holy Scripture the place where the holy man Abraham lived was called Haran, just as it is written in Genesis” (Gingras 81). She is clearly referencing the bible when deciding which destinations to chose. The statement, “In the name of Christ our God” is also mentioned often throughout her journey (Gingras 76).
During her detailed description of the rituals done by the holy people she writes, “Sunday, marks the beginning of Holy Week, which they call here the Great Week (Gingras 103). She discusses the process of baptism beginning in chapter 45 by describing the tradition. A verse from the bible I could relate to her description of the importance of baptism was in Matthew 28:19, 20: “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you always, even unto the end of the world. Amen.”
Without pilgrimage across spiritual lands, one would not have any knowledge of the waysof travel, oral traditions and rituals preformed by early Christians. Pilgrimage has contributed not only to study of religions, but also geographical and linguistic studies. Documentation in the bible and in Egeria’s: Diary of aPilgrimage, have contributed to many others spiritual journey, and creates a blue print for future travelers to religious land marks. Egeria’s diary confirms the importance of oral tradition, in order to keep the Jesus movement alive. Her letters to her far away fellow religious were a way to keep tradition consistent among different parts of the region; just as the bible does in today’s society.
Bibliography
Gingras, George E., trans. Egeria: Diary of a Pilgrimage. New York, Paulist Press, 1970
The English Standard Version Bible. New York: Oxford University Press, 2009.
The study of Pilgrimage and Saints provides a vast amount of information regarding the practices of early Christians. Records that have been found can then be translated and turned into an organized text for individuals to read. These texts provide scientists with a better idea of the rituals and beliefs of early Christians and the extent of which they evolved over time or differed across countries. I have chosen to read one such account in the text, Egeria: Diary of a Pilgrimage, translated by George E. Gingras, Ph. D. This Diary, found by archaeologist G. F. Gamurrini, written by a Christian woman so named “Egeria”, depicts her three year journey to “Jerusalem and to various places in Egypt, Palestine, and Syria that were commemorated in Holy Scripture and tradition” (Gingras 1). Unfortunately, the documents of her journey were found incomplete, but were said to be written letters to her “sisters” back home. The writer of these letters is unknown, but researchers debate that she is a nun from Spain, writing in the fourth century. Pilgrimage and relics are very significant in the study of religious practice, by examining early writing; one can date major occurrences and also relate them to archeological and historical finds.
The introduction to the Diary itself, is an in depth debate on who exactly this woman is. Many speculations are made, but one cannot be sure who exactly this woman, Egeria, was in society and what years this Diary spans over. Researchers have called her an abbatissa, but “Lambert, however has expressed skepticism about this title of abbess” (Gingras 8). This is because there is no definite way to prove that the “sisters” Egeria addressed in her letters were nuns. The author refutes this idea that she was not a nun, but there is a clear theme of religious status in her writings. Chapter 24 begins to reveal the daily rituals of the holy places, she seems very excited to be sharing this information and when writing she is addressing “Your Charity and reverend ladies”. ‘Your Charity’ is most likely referencing someone of higher religious status. She also has a “more than ordinary religious status for a traveler” (Gingras 8). Meaning, she is very curious in the whereabouts of different religious land marks and homes of monks. I too noticed this theme when reading her accounts. She is consistent in that her destinations are all religious based. Also, “the text abounds in references to devotional acts which emphasize the uniquely spiritual purpose of the journey” (Gingras 8). Her documentation of places she traveled, such as Mount Sinai, God’s holy mountain, further provide evidence that she was a part of fellow religious. What also puzzles scientist is how she was able to afford such a long journey. Leading them to believe she was high in religious status.
Egeria’s homeland is also a major topic of discussion, earlier studies have “favored a French locale, either the province of Aquitaine or that of Gallia Narbonensis” (Gingras 10). Later critics have assumed northwestern Spain,due to her letters. Still, the French hypothesis out ways them all, due to her
writings of certain cuisine she ate. Also, according to the introduction, “certain features of our pilgrim’s Latin have greater affinity with Ibero-Romance linguistic developments”, Further providing evidence that her homeland was originally Galicia (Gingras 11).
The date of Egeria’s pilgrimage is another hot topic in the analysis of the text. Scholars have a limited idea of the exact dates of her pilgrimage. But the guess-timations range from the 4th to the 6th century. The only way to date her letters, are by analyzing other historical documents and correlating similarities between the dates. In “chapters 18 and 19, she also speaks of the apocryphal correspondence between Christ and King Abgar the Black of Edessa”, which can be dated to year 394 (Gingras 12). According to researchers, this is the earliest date that can be given to the diary, and the latest being 417, the early 5th century (Gingras 15).
The introduction is then followed by a translated version of Egeria’s ‘diary’. She tells the story of her four long journeys to places of religious significance. First to “Mount Sinai and a retracing of the route of the Exodus; a trip to Mount Nebo, the traditional site of Moses’ death; a visit to the tomb of Job at Carneas in Hauran; and an extensive detour to the tomb of St. Thomas the Apostle in Edessa and to the house of Abraham in Carrhae, the biblical Haran” (Gingras 19). Her writing also portrays the significance of oral tradition when visiting each biblical site. It also depicts the everyday life
throughout her pilgrimage, and religious life in Jerusalem; mostly consisting of Hymns and prayers. As you can see, her pilgrimage allows us to get an
understanding of lifestyles many years ago.
Throughout the term, the topic of oral tradition has been one of great importance in regards to the Christian religion. Oral tradition is linked to the question of why/how there is a continuation of Jesus’ followers, even after his death. The bible states “But thanks be to God, who in Christ always
leads us in triumphal procession, and through us spreads the fragrance of the knowledge of him everywhere” (2 Corinthians 2:14). Egeria’s pilgrimage is an example of the stressed importance of oral tradition in the bible. I say this because many of her documentations of places of religious significance hold tight to some kind of ritual or tradition. One can only assume that these traditions are taught through writings and oral communication. I recognized the first account of oral tradition in her documentation in chapter 1. She states that when she came up on Mount Sinai, “God’s holy mountain”, that the holy men who were guiding them told her to say a prayer when the mountain of God came into view (Gingras 49). She is writing about this ritual to her fellow religious, who will then most likely practice the same acts if Mount Sinai was ever a place traveled. Up until the last half of her writing she is describing her travels, and as I stated above, she has a much more religious sound to her writing. Egeria wishes to travel to Haran during her journey, she states that “in the Holy Scripture the place where the holy man Abraham lived was called Haran, just as it is written in Genesis” (Gingras 81). She is clearly referencing the bible when deciding which destinations to chose. The statement, “In the name of Christ our God” is also mentioned often throughout her journey (Gingras 76).
During her detailed description of the rituals done by the holy people she writes, “Sunday, marks the beginning of Holy Week, which they call here the Great Week (Gingras 103). She discusses the process of baptism beginning in chapter 45 by describing the tradition. A verse from the bible I could relate to her description of the importance of baptism was in Matthew 28:19, 20: “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you always, even unto the end of the world. Amen.”
Without pilgrimage across spiritual lands, one would not have any knowledge of the waysof travel, oral traditions and rituals preformed by early Christians. Pilgrimage has contributed not only to study of religions, but also geographical and linguistic studies. Documentation in the bible and in Egeria’s: Diary of aPilgrimage, have contributed to many others spiritual journey, and creates a blue print for future travelers to religious land marks. Egeria’s diary confirms the importance of oral tradition, in order to keep the Jesus movement alive. Her letters to her far away fellow religious were a way to keep tradition consistent among different parts of the region; just as the bible does in today’s society.
Bibliography
Gingras, George E., trans. Egeria: Diary of a Pilgrimage. New York, Paulist Press, 1970
The English Standard Version Bible. New York: Oxford University Press, 2009.
St. Victricius: Bishop of Rouen, “Praising the Saints”
Neil S.
Victricius, son of a Roman Soldier, born in the early 4th century C.E.. Being a son of a soldier he was expected to be a soldier and did so before becoming a missionary and eventually becoming the Bishop of Rouen. He converted to Christianity and left the legions for the life of a Christianity. As we know Roman soldiers were forbidden and sentenced to death for claiming the faith of Christ. Although he was flogged and sentenced to death, he escaped that fate and was discharged. He soon became the missionary among the tribes of the Northwestern corner of the Roman Empire before becoming Bishop of Rouen (about 386) (Catholic Online, 2013).
Victricius was somewhat of a rebel with a good reputation. He assisted in disputes and was even considered a person with heretical thoughts at one time. Above all this he was exonerated by Pope Innocent I and was appointed Decretal of the Liber Regularum (Keeper of the Book of Rules) as well as the author of “Praising the Saints” before dying in 407 C.E..
Victricius pleads for his forgiveness as well as ours from the Martyrs and Saints. With his understanding of the Martyrs and Saints, and their sacrifices that they have made he sees them as Holy men with divine powers.
Victricius deeply explains his guilty feeling that we are late and undeserving of such holiness. He states:
“I grieve, and in away, in human terms, I am deeply saddened that these dwellers in our hearts have come so late: had they come before, they would have found fewer faults. So dearest ones, let this be our first petition to the Saints, that they should excuse our sins with pious compassion of an advocate, not search them out in spirit of a judge.” (pge. 351)
Victricius, goes on pleading for himself and his late arrival with examples of his trip to Britain. He explains that he was sent to Britain and fulfilled their commands. He has taught and spoke with their tongue, by means of no man, with only the power of the name of Jesus. Victricius then calls out to the Saints and Martyrs with unknown definition, not knowing how to embrace it. His love for the Saints and Martyrs is immeasurable. Which is where his belief in the power of relics is borne.
Victricius states just as the garment of Jesus healed, so to can the dwelling places of Martyrdom when held in our arms. It is this idea that brings forth the monks, celibates, virgins and ascetics to behold the power.
Just as the Trinity defines the one God head in three forms: The Son is of the Father, the Father is in the Son and as the Holy Spirit is of the Father and the Son. There is only one substance. With this one substance and the mercy of the Lord we have been given other leaders. These other leaders becoming Saints, venerated by God: The Father, Son and Holy Spirit. With their devotion to God and to live Imitatio Christi have become to be of that substance. Thus just as relics of Jesus has great power these too of the chosen have great power.
This corporeality has shown true by their miraculous works of the Saints and their relics. Just as Jesus says when he states that he was sent by the father to this world he know sends these men to the world with the word: the Truth. This does not mean that these Saints are equal to the Father, Son and Holy Spirit but were adopted to be in consubstantiation with the truth performing the works of God, inspiring those that witness and believe to live holy: The call to Holiness.
These relics: bones, garments, personal objects and even those objects touched by the holy men have brought forth the healing power of God. This by their faith, because “He who cures lives and he who lives is in the relics.” (Victricius)
“He who loves, believes. He who believes examines the faith of disputant and priest, not their words. So if anyone finds my speech distasteful, at least my zeal will not displease, for he will see that I have written a book by simple faith, not by words; by worship, not by arguments; by reverence, not by curiosity. The lover of truth is he who has brought reverence; the hater of truth is he who has started an investigation” (Victricius, 358). I use this quote to substantiate the foundation of faith and to set forth the error in not believing in the divine. For if it were not of the truth it could not be true.
In a critical analysis of this text written by Gillian Clark we find that the “Praising of Saints” is the only known work of Victricius and has had a major contribution to the thoughts on relics. Gillian finds that Victricius is thanking a man by the name of Ambrose for relics that were given to him as a gift. She believes it to be written like a sermon for the welcoming of these gifts. Along with the thanks, Victricius also explains in fine detail the definition of his thoughts about relics. Ambrose and Victricius do not share the same view on the power of relics and Victricius wrote the sermon in such a way to avoid the difficult questions. In his quest to a theological explanation that would be accepted which he found difficult, he stood by his beliefs. That of consubstantiation: the unity of one.
Bibliography
Clark, Gillian, “Victricius of Rouen: Praising the Saints.” Journal of Early Christian Studies 7 (1999): 365-399. (an introduction and translation of the primary source)
Ehrman, Bart D. Christianity in Late Antiquity: A Reader in Early Christianity. New York: Oxford University Press, 2004 (pge 350-360).
http://www.catholic.org/saints/saint.php?saint_id=1982
Lynch, Joseph H. Early Christianity: A Brief History. New York: Oxford University Press, 2010.
Victricius, son of a Roman Soldier, born in the early 4th century C.E.. Being a son of a soldier he was expected to be a soldier and did so before becoming a missionary and eventually becoming the Bishop of Rouen. He converted to Christianity and left the legions for the life of a Christianity. As we know Roman soldiers were forbidden and sentenced to death for claiming the faith of Christ. Although he was flogged and sentenced to death, he escaped that fate and was discharged. He soon became the missionary among the tribes of the Northwestern corner of the Roman Empire before becoming Bishop of Rouen (about 386) (Catholic Online, 2013).
Victricius was somewhat of a rebel with a good reputation. He assisted in disputes and was even considered a person with heretical thoughts at one time. Above all this he was exonerated by Pope Innocent I and was appointed Decretal of the Liber Regularum (Keeper of the Book of Rules) as well as the author of “Praising the Saints” before dying in 407 C.E..
Victricius pleads for his forgiveness as well as ours from the Martyrs and Saints. With his understanding of the Martyrs and Saints, and their sacrifices that they have made he sees them as Holy men with divine powers.
Victricius deeply explains his guilty feeling that we are late and undeserving of such holiness. He states:
“I grieve, and in away, in human terms, I am deeply saddened that these dwellers in our hearts have come so late: had they come before, they would have found fewer faults. So dearest ones, let this be our first petition to the Saints, that they should excuse our sins with pious compassion of an advocate, not search them out in spirit of a judge.” (pge. 351)
Victricius, goes on pleading for himself and his late arrival with examples of his trip to Britain. He explains that he was sent to Britain and fulfilled their commands. He has taught and spoke with their tongue, by means of no man, with only the power of the name of Jesus. Victricius then calls out to the Saints and Martyrs with unknown definition, not knowing how to embrace it. His love for the Saints and Martyrs is immeasurable. Which is where his belief in the power of relics is borne.
Victricius states just as the garment of Jesus healed, so to can the dwelling places of Martyrdom when held in our arms. It is this idea that brings forth the monks, celibates, virgins and ascetics to behold the power.
Just as the Trinity defines the one God head in three forms: The Son is of the Father, the Father is in the Son and as the Holy Spirit is of the Father and the Son. There is only one substance. With this one substance and the mercy of the Lord we have been given other leaders. These other leaders becoming Saints, venerated by God: The Father, Son and Holy Spirit. With their devotion to God and to live Imitatio Christi have become to be of that substance. Thus just as relics of Jesus has great power these too of the chosen have great power.
This corporeality has shown true by their miraculous works of the Saints and their relics. Just as Jesus says when he states that he was sent by the father to this world he know sends these men to the world with the word: the Truth. This does not mean that these Saints are equal to the Father, Son and Holy Spirit but were adopted to be in consubstantiation with the truth performing the works of God, inspiring those that witness and believe to live holy: The call to Holiness.
These relics: bones, garments, personal objects and even those objects touched by the holy men have brought forth the healing power of God. This by their faith, because “He who cures lives and he who lives is in the relics.” (Victricius)
“He who loves, believes. He who believes examines the faith of disputant and priest, not their words. So if anyone finds my speech distasteful, at least my zeal will not displease, for he will see that I have written a book by simple faith, not by words; by worship, not by arguments; by reverence, not by curiosity. The lover of truth is he who has brought reverence; the hater of truth is he who has started an investigation” (Victricius, 358). I use this quote to substantiate the foundation of faith and to set forth the error in not believing in the divine. For if it were not of the truth it could not be true.
In a critical analysis of this text written by Gillian Clark we find that the “Praising of Saints” is the only known work of Victricius and has had a major contribution to the thoughts on relics. Gillian finds that Victricius is thanking a man by the name of Ambrose for relics that were given to him as a gift. She believes it to be written like a sermon for the welcoming of these gifts. Along with the thanks, Victricius also explains in fine detail the definition of his thoughts about relics. Ambrose and Victricius do not share the same view on the power of relics and Victricius wrote the sermon in such a way to avoid the difficult questions. In his quest to a theological explanation that would be accepted which he found difficult, he stood by his beliefs. That of consubstantiation: the unity of one.
Bibliography
Clark, Gillian, “Victricius of Rouen: Praising the Saints.” Journal of Early Christian Studies 7 (1999): 365-399. (an introduction and translation of the primary source)
Ehrman, Bart D. Christianity in Late Antiquity: A Reader in Early Christianity. New York: Oxford University Press, 2004 (pge 350-360).
http://www.catholic.org/saints/saint.php?saint_id=1982
Lynch, Joseph H. Early Christianity: A Brief History. New York: Oxford University Press, 2010.
Saints and Pilgrimage
Lindsey K.
In life people take their whole life to find out who they are and the goals they want to achieve. Some people take trips to "find themselves”. The saints took pilgrimages to come closer to God because that was their purpose in life. Life of a saint was looked upon with great reverence and dignity in early Christian times. The life of a saint resembled that of Christ’s life, giving up the ways of the world, materialistic ownerships, to live like Jesus. “..were those holy men and women who choose to live apart from this world to embrace the renunciatory life of angels and so approach the life of divine perfection( Saint’s lives 366). Christians admired the saints, wanting to strengthen their relationship with Christ, because of the model of the saints. “The saints was, above all, a model of imitation, whether for the ascetics who might imitate the rigors of the saint, or the rigors, who might adopt the saints virtues in more general ways” (Saint’s lives 366). The pilgrimages are the journeys that saints took to come closer to Jesus, and to spread the word of God. Saints would go on these journeys visiting historical places, spiritually significant locations of bible stories, miracles, and places of burial sites of saints. These pilgrimages seemed to connect heaven and earth. (Harvey, Susan Ashbrook., and David G. Hunter.)
There were many types of saint’s men and women, different backgrounds and personalities. All of their stories and pilgrimages are different. I will be discussing the different saints in the text.
The first woman discussed is Egeria. Automatically we know she comes from wealth because she was able to go on her pilgrimage for three years, mostly visiting the holy places of saints and miracles. Her journey is well documented form her journal. “Her journal nonetheless provides insight into what exactly; a pious Christian might seek from a long costly journey across the entire empire to seek the holy places” (Egeria travel journal 333).
Gregory of Nyssa was known for his writings particularly about philosophy and religion. At this time, the church was trying to find a link between Greek philosophy and the bible. He came from a well- known Christian family. He enjoyed his pilgrimage and wrote letters explaining in detail his journey. He is also known for writing a negative letter about pilgrimage. “Practically he questioned whether any ascetic (especially women) could expect to survive the open road with her virtue intact, philosophically he wondered why people would focus their piety on one place, rather than another, wasn’t God omnipresent?” (Gregory of Nyssa: Letter of pilgrimage 348). He eventually became bishop of Nyssa.
Pelagia’s story is different from most saints. She did not come from money or a well-known family. She was a prostitute. Her story is a great example of a life of the worst sin a person could commit at the time sin to a saved Christian. She even gets more power by changing her gender. “Pelagia’s conversion also entails her extraordinary renunciation of gender, so that she transforms herself into a eunuch-monk Pelagios; no longer a male or female, she becomes a truly genderless model of piety” (The life of Pelagia 405) .If you were not a woman at this time you were considered more affluent and powerful.
Antony came from a wealthy family, but once his parents died he sold everything he had and gave to the poor. Like Jesus said to do in the bible. He committed his sister to be a virgin in the church. He believed he was set apart to live like Jesus and not engage in worldly sins, pleasures, or materialistic objects. His pilgrimage is filled with overcoming temptations from the devil and demons. He wins the battle every recorded time. He lived in exile most of his life. When he was hurt he would not even take care of himself, because that would be considered pampering the body. He ended up living his life as a monk in solitude. Antony said his favorite time was being alone. He also predicted the death of a solider that was persecuting Christians. He was well admired by Christians.
There was talk in certain texts about how some of these pilgrimages are looked at as fiction. They are not always looked at as history. The history cannot always be proved and some pilgrimages are hard to believe. I believe these stories are true. In religion as a whole, certain concepts and beliefs are hard to grasp or understand. As for believers of a religion, these concepts are what they build their life upon. This makes since why people would act in a different way from the norm of the culture. Hiding away on a mountain, secluded from people, not bandaging a wound, and asking demons to harm you.
I have a history with religion and the bible. The saints and pilgrimages are similar to bible characters and stories that are in the bible. What happened on these journeys did not shock me, and the material was not new. This makes me believe the authenticity of the stories more.
Most people that went on these pilgrimages could do so because they had the money to do so. I think it would be hard to for some people to go on a journey especially if they could not afford it. The saints inspired other believers, and people wanted to follow in their footsteps. It would be hard on someone’s faith if they would be hindered by money for something that would bring them closer to God, and have a divine experience.
What I liked most about these stories is that they are relatable, men and women from all different walks of life. They had struggles with life, just like there are stressors in life. They were once lost people that found who they were though a journey. It’s an example of how life really is. I think they were lucky they got the time and money to do this, not many people get the chance. These saints and pilgrimages show how truly influential and strong religion is. The way these people changed their lives to honor a God cannot be proven is real.
Bibliography
Erhman, Bart, and Andrew Jacobs. Christianity in late antiquity. New York, Oxford: Oxford University Press, 2004. Print.
Harvey, Susan Ashbrook., and David G. Hunter. The Oxford Handbook of Early Christian Studies. Oxford: Oxford UP, 2008. Print.
In life people take their whole life to find out who they are and the goals they want to achieve. Some people take trips to "find themselves”. The saints took pilgrimages to come closer to God because that was their purpose in life. Life of a saint was looked upon with great reverence and dignity in early Christian times. The life of a saint resembled that of Christ’s life, giving up the ways of the world, materialistic ownerships, to live like Jesus. “..were those holy men and women who choose to live apart from this world to embrace the renunciatory life of angels and so approach the life of divine perfection( Saint’s lives 366). Christians admired the saints, wanting to strengthen their relationship with Christ, because of the model of the saints. “The saints was, above all, a model of imitation, whether for the ascetics who might imitate the rigors of the saint, or the rigors, who might adopt the saints virtues in more general ways” (Saint’s lives 366). The pilgrimages are the journeys that saints took to come closer to Jesus, and to spread the word of God. Saints would go on these journeys visiting historical places, spiritually significant locations of bible stories, miracles, and places of burial sites of saints. These pilgrimages seemed to connect heaven and earth. (Harvey, Susan Ashbrook., and David G. Hunter.)
There were many types of saint’s men and women, different backgrounds and personalities. All of their stories and pilgrimages are different. I will be discussing the different saints in the text.
The first woman discussed is Egeria. Automatically we know she comes from wealth because she was able to go on her pilgrimage for three years, mostly visiting the holy places of saints and miracles. Her journey is well documented form her journal. “Her journal nonetheless provides insight into what exactly; a pious Christian might seek from a long costly journey across the entire empire to seek the holy places” (Egeria travel journal 333).
Gregory of Nyssa was known for his writings particularly about philosophy and religion. At this time, the church was trying to find a link between Greek philosophy and the bible. He came from a well- known Christian family. He enjoyed his pilgrimage and wrote letters explaining in detail his journey. He is also known for writing a negative letter about pilgrimage. “Practically he questioned whether any ascetic (especially women) could expect to survive the open road with her virtue intact, philosophically he wondered why people would focus their piety on one place, rather than another, wasn’t God omnipresent?” (Gregory of Nyssa: Letter of pilgrimage 348). He eventually became bishop of Nyssa.
Pelagia’s story is different from most saints. She did not come from money or a well-known family. She was a prostitute. Her story is a great example of a life of the worst sin a person could commit at the time sin to a saved Christian. She even gets more power by changing her gender. “Pelagia’s conversion also entails her extraordinary renunciation of gender, so that she transforms herself into a eunuch-monk Pelagios; no longer a male or female, she becomes a truly genderless model of piety” (The life of Pelagia 405) .If you were not a woman at this time you were considered more affluent and powerful.
Antony came from a wealthy family, but once his parents died he sold everything he had and gave to the poor. Like Jesus said to do in the bible. He committed his sister to be a virgin in the church. He believed he was set apart to live like Jesus and not engage in worldly sins, pleasures, or materialistic objects. His pilgrimage is filled with overcoming temptations from the devil and demons. He wins the battle every recorded time. He lived in exile most of his life. When he was hurt he would not even take care of himself, because that would be considered pampering the body. He ended up living his life as a monk in solitude. Antony said his favorite time was being alone. He also predicted the death of a solider that was persecuting Christians. He was well admired by Christians.
There was talk in certain texts about how some of these pilgrimages are looked at as fiction. They are not always looked at as history. The history cannot always be proved and some pilgrimages are hard to believe. I believe these stories are true. In religion as a whole, certain concepts and beliefs are hard to grasp or understand. As for believers of a religion, these concepts are what they build their life upon. This makes since why people would act in a different way from the norm of the culture. Hiding away on a mountain, secluded from people, not bandaging a wound, and asking demons to harm you.
I have a history with religion and the bible. The saints and pilgrimages are similar to bible characters and stories that are in the bible. What happened on these journeys did not shock me, and the material was not new. This makes me believe the authenticity of the stories more.
Most people that went on these pilgrimages could do so because they had the money to do so. I think it would be hard to for some people to go on a journey especially if they could not afford it. The saints inspired other believers, and people wanted to follow in their footsteps. It would be hard on someone’s faith if they would be hindered by money for something that would bring them closer to God, and have a divine experience.
What I liked most about these stories is that they are relatable, men and women from all different walks of life. They had struggles with life, just like there are stressors in life. They were once lost people that found who they were though a journey. It’s an example of how life really is. I think they were lucky they got the time and money to do this, not many people get the chance. These saints and pilgrimages show how truly influential and strong religion is. The way these people changed their lives to honor a God cannot be proven is real.
Bibliography
Erhman, Bart, and Andrew Jacobs. Christianity in late antiquity. New York, Oxford: Oxford University Press, 2004. Print.
Harvey, Susan Ashbrook., and David G. Hunter. The Oxford Handbook of Early Christian Studies. Oxford: Oxford UP, 2008. Print.