Chapter Eight

SHRINES AND PILGRIMAGES 

261. The relationship between the Liturgy and popular piety is probably most evident at shrines. These are often dedicated to the Holy Trinity, to Christ our Saviour, to the Blessed Virgin Mary, to the Saints or Beati. “At shrines more abundant means of salvation are to be provided for the faithful; the word of God is to be carefully proclaimed; liturgical life is to be appropriately fostered especially through the celebration of the Eucharist and penance; and approved forms of popular piety are to be fostered” ⁽³⁷⁵⁾.

Pilgrimage is closely connected with shines, and itself an expression of popular piety.

Even though weakened by the effects of secularism, interest in shrines and pilgrimage remains high among the faithful.

In view of the object of this Directory, it would seem appropriate to offer some guidelines for the pastoral activities of shrines, and for pilgrimages so that they may be conducted in accordance with a correct understanding of the relationship between Liturgy and popular piety.

The Shrine   

Principles 

262. In accordance with Christian revelation, the risen Christ is the supreme and definitive sanctuary (cf. John 2, 18-21; Aps 21, 22) around which the community of the disciples gathers. In turn, that community is the new dwelling place of the Lord (cf. 1 Pt 2, 5; Eph 2, 19-22).

Theologically, a shrine, which often derives from popular piety, is a sign of the active and saving presence of the Lord in history, and a place of respite in which the people of God on its journey to the heavenly City (cf. Heb 13, 14), can renew its strength for the pilgrim journey ⁽³⁷⁶⁾.

263. Shrines, like churches, have enormous symbolic value: they are icons “of the dwelling place of God among men” (Ap 21,3) and allude to “the mystery of the Temple” which was fulfilled in the Body of Christ (cf. John 1, 14; 2, 21), in the ecclesial community (cf. 1 Pt 2, 5) of the faithful (cf. 1 cor 3, 16-17; 6, 19; 2 Cor 6, 16).

To the faithful, shrines represent:

·         a memorial to an original extraordinary event which has given rise to persistent devotion, or a witness to the piety and gratitude of a people that has received many benefits;

·         privileged places of divine assistance and of the intercession of Blessed Virgin Mary, the Saints or the Beati, in virtue of the frequent signs of mercy that have been shown in them;

·         signs of cosmic harmony and reflections of divine beauty because of their physical positioning which is often elevated, solitary and austere;

·         a call to conversion because of what is preached in them, an invitation to redouble the life of charity and the works of mercy, and an exhortation to follow Christ;

·         places dedicated to consolidating the faith, to growth in grace, refuge and consolation in affliction, by virtue of the sacramental life practised in them;

·         particular interpretations and prolongations of the Word of God by virtue of the Gospel message proclaimed in them;

·         an encouragement to cultivate an eschatological outlook, a sense of transcendence and to learn to direct their earthly footsteps towards the sanctuary of Heaven (cf. Heb 9, 11; Ap 21, 3).

“Christian shrines have always been, and continue to be, signs of God, and of His intervention in history. Each one of them is a memorial to the Incarnation and to the Redemption” ⁽³⁷⁷⁾.

Canonical Recognition

264. “The term shrine signifies a church or other sacred place to which the faithful make pilgrimages for a particular pious reason with the approval of the local ordinary” ⁽³⁷⁸⁾.

A prior condition for the canonical recognition of a diocesan, national or international shrine is the respective approval of the diocesan bishop, the Conference of Bishops, or the Holy See. Canonical approval is an official recognition of a sacred place and for the specific purpose of receiving the pilgrimages of the people of God which go there to worship the Father, profess the faith, and to be reconciled with God, the Church and one’s neighbour, and to implore the intercession of the Mother of God or one of the Saints.

It should not be overlooked, however, that many other places, often humble little churches in the cities or in the countryside, locally fulfill the same functions as shrines, even without canonical recognition. These also form part of the “topography” of the faith and of the popular piety of the people of God ⁽³⁷⁹⁾, of a particular community living in a specific geographical area, on its journey towards the heavenly Jerusalem in faith (Aps 21).

The Shrine as Place of Cultic Celebration

265. Shrines have an important cultic function. The faithful visit shrines to participate in the liturgical celebrations and the various pious exercises practised there. This fact, however, should not cause the faithful to overlook the Gospel teaching according to which no specific place is decisive for authentic worship of the Lord (Cf. John 4, 20-24).

Exemplary liturgical celebration

266. Those in charge of shrines should ensure that the quality of the liturgy celebrated at the shrines is exemplary: “Among the functions ascribed to sanctuaries, and confirmed by the Code of Canon Law, is that of fostering the Liturgy. This is not to be understood as increasing the number of liturgical celebrations, but in terms of improving the quality of liturgical celebration. The rectors of sanctuaries should be aware of their responsibility to ensure that this goal is reached. They should realise that the faithful who come to a shrine from diverse places should be able to return comforted in spirit, and edified by the liturgical celebrations: by their capacity to communicate the message of salvation, by the noble simplicity of their ritual expression, and by the faithful observance of the liturgical norms. Rectors of shrine are well aware that the effects of exemplary liturgical celebration are not limited to the liturgical actions celebrated in shrines: both priests and pilgrims take back to their own places the strong cultic impressions that they have experienced in shrines”. ⁽³⁸⁰⁾

Celebration of the Sacrament of Penance

267. For many of the faithful, a visit to a shrine is a propitious occasion on which to avail of the Sacrament of Penance. It is, however, necessary to encourage the various constitutive elements of the Sacrament of Penance:

·         the place of celebration: in addition to the traditional confessionals located in the church, it is desirable that a confessional chapel be provided for the celebration of the Sacrament of Penance and in which space is available for community preparation, and for penitential celebrations. These should always respect the canonical norms relating to the Sacrament of Penance as well as the privacy which is needed for confession. It should also provide some possibility for dialogue with the confessor.

·         preparation for the Sacrament: sometimes, the faithful require assistance in preparing for confession, especially in directing the mind and heart to God through a sincere conversion, “since the essence of Penance consists of this” ⁽³⁸¹⁾. The Ordo Paenitentiae ⁽³⁸²⁾ provides for celebrations designed to assist preparation for confession through a fruitful celebration of the Word of God; or at least some form of suitable preparatory material being placed at the disposal of the faithful, so as to prepare them not only for the confession of sins, but also for a sincere amendment of life.

·         choice of the ritual action, to lead the faithful to discover the ecclesial nature of Penance; in this respect the Rite for the reconciliation of several penitents with individual confession and absolution (the second rite of Penance), properly prepared and conducted, should not be exceptional, but a normal celebration of the Sacrament of Penance especially at particular times of the Liturgical Year. Indeed, “communal celebration manifests more clearly the ecclesial nature of penance” ⁽³⁸³⁾. Reconciliation without individual confession and absolution is a completely exceptional and extraordinary form of the Sacrament of Penance, and may not be considered interchangeable with the ordinary form of the Sacrament. The use of general absolution cannot be justified solely by the presence of great numbers of the faithful, as happens on feast days and pilgrimages ⁽³⁸⁴⁾.

Celebration of the Eucharist

268. “The celebration of the Eucharist is the climax and pivot of all pastoral activity in shrines” ⁽³⁸⁵⁾. Great care should be devoted to the celebration of the Eucharist so that its exemplary celebration may lead the faithful to a deep encounter with Christ.

It can happen that different groups wish to celebrate the Eucharist at the same time. This practice is not consistent with the ecclesial dimension of the Eucharistic mystery, in that the celebration of the Eucharist, rather than being and expression of fraternity becomes and expression of individualism which fails to reflect the communion and universality of the Church.

A simple reflection on the nature of the Eucharistic celebration, “sacrament of holiness, sign of unity, and bond of charity” ⁽³⁸⁶⁾, should be sufficient to persuade priests who lead pilgrim groups to celebrate the Eucharist with other groups of the same language. On occasions when pilgrims come together from different countries, it is important that the Creed and the Our Father be sung in Latin using the simpler melodies ⁽³⁸⁷⁾. Such celebrations offer a truer image of the Church and of the Eucharist, and afford the faithful an opportunity for mutual encounter and reciprocal enrichment.

Anointing of the Sick

269. The Ordo unctionis infirmorum cumque pastoralis curae provides for the communal celebration of the Anointing of the Sick, especially on the occasion of a pilgrimage to a shrine ⁽³⁸⁸⁾. Such is perfectly in accord with the nature of the Sacrament: obviously, where the imploration of the Lord’s mercy is more intense, there too will the maternal solicitude of the Church be more sought by her children who, through sickness or old age, begin to be in danger of death ⁽³⁸⁹⁾.

The Rite is to be conducted in accordance with the stipulations of the Ordo. “When several priests are available, each priest lays on hands and administers the anointing with the formula to each sick person in the group; the prayers, however, are to be recited by the principal celebrant” ⁽³⁹⁰⁾.

Celebration of the Other Sacraments

270. In addition to the celebration of the Sacraments of Penance, Holy Eucharist, and the Anointing of the Sick, the other sacraments are occasionally celebrated. This requires particular care on the part of the rectors of shrines to ensure that the dispositions of the local bishop are observed and that additionally:

·         they seek to build a genuine understanding and develop a fruitful collaboration between shrine and parish community;

·         they consider the nature of every sacrament; for example, since the Sacraments of Christian initiation require preparation and effect the insertion of the Baptized into a particular ecclesial community, they should normally be received in the parish;

·         they should ensure that the celebration of every sacrament has been preceded by adequate preparation: the rectors of shrines may not proceed to the marriage of any couple unless they shall have obtained the permission of the Ordinary or the parish priest ⁽³⁹¹⁾;

·         they should evaluate carefully the multiple and unpredictable circumstances that can arise, and for which it is not always possible to establish norms.

Celebrating the Liturgy of the Hours

271. A visit to a shrine, which is always a special occasion of private and community prayer, affords a valuable opportunity to assist the faithful in appreciating the beauty of the Liturgy of the Hours, and to allow them to participate in the daily praise which the Church, on her earthly pilgrimage, raises up to the Father, through Christ in the Holy Spirit ⁽³⁹²⁾.

Rectors of shrines, therefore, are to make provision for the worthy and opportune celebration of the Liturgy of the Hours, especially Morning and Evening prayer, in the liturgical programmes proposed for pilgrims. In this respect, a votive office connected with the shrine could be used either in whole or part ⁽³⁹³⁾.

During the course of the pilgrimage to a shrine, priests will ensure that some hour of the Divine Office is recited by the faithful.

Sacramentals

272. From earliest times, the Church is familiar with the practice of blessing people, places, food, and other objects. In our times, the custom of blessings presents some delicate concerns because of ancient practices or customs deeply rooted amongst the faithful. The questions is obviously more pertinent in shrines where the faithful come to implore the graces and assistance of the Lord through the intercession of Our Lady of Mercy, or of the Saints, and request the most varied of blessings. Correct pastoral practise in dispensing blessings demands that the rectors of shrines:

·         proceed gradually and prudently in applying the principles contained in the Rituale Romanum ⁽³⁹⁴⁾, which are based on the fundamental principle that a blessing is an authentic expression of faith in God, the giver of all good things;

·         give due importance - where possible - to the two elements which constitute the “typical structure” of a blessing: proclamation of the Word of God which makes sense of the sacred sign, and the prayer with which the Church praises God and implores his assistance ⁽³⁹⁵⁾, as recalled when the ordained minister makes the sign of the cross;

·         give precedence to community celebrations over individual or private celebrations and to educate the faithful to active and conscious participation ⁽³⁹⁶⁾.

273. It is, therefore, desirable that the rectors of shrines provide for the celebration of blessings at specific times during the day ⁽³⁹⁷⁾, especially during those periods when there is a notable increase in the number of pilgrims. From these celebrations, which should be marked by dignity and authenticity, the faithful should be able to grasp the true meaning of a blessing, an the importance of commitment to observing the commandments of God, which is “implied by asking for a blessing” ⁽³⁹⁸⁾.

Shrines as Places of Evangelization 

274. Innumerable centres of social communications broadcast news and messages of all kinds every day of the week. A shrine, however, is a place for the proclamation of a message of life: the “Gospel of God” (Mk 1,14; Rm 1,1), or the “Gospel of Jesus Christ” (Mk 1,1), that is the good news coming from God about Jesus Christ: he is the Saviour of all mankind, by whose death and resurrection heaven and earth have been reconciled for ever.

The fundamental points of that message must be proposed, either directly or indirectly, to the faithful who make pilgrimage to shrines: the programme outlined in the Sermon on the Mount; the joyful proclamation of the goodness and fatherhood of God and of His loving providence; the commandment of love; the salvific significance of the Cross; the transcendent end of human life.

Many shrines are effective places for the proclamation of the Gospel: in the most varied of ways the message of Christ is transmitted to the faithful as a call to conversion and an invitation to follow Christ, as an exhortation to perseverance, as a reminder of the demands of justice, as a word of consolation and peace.

The fact should not be overlooked that many shrines support the missions ad gentes in various ways and fulfil an important role of evangelization in the Church.

Shrines as Charitable Centres 

275. The exemplary role of shrines is also expressed through charity. Every shrine in so far as it celebrates the merciful presence of the Lord, the example and the intercession of the Blessed Virgin Mary and the Saints, “is in itself a hearth radiating the light and warmth of charity” ⁽³⁹⁹⁾. In common parlance and in the language of the poor “charity is love expressed in the name of God” ⁽⁴⁰⁰⁾. It finds concrete expression in hospitality and mercy, solidarity and sharing, assistance and giving.

Many shrines are centres mediating the love of God and fraternal charity on the one hand, and the needs of mankind on the other. This is made possible by the generosity of the faithful and the zeal of those responsible for the shrines. The charity of Christ flourishes in these sanctuaries which seem to be an extension of the maternal solicitude of Our Lady and of the compassionate presence of the Saints expressed:

·         in the creation and development of permanent centres of social assistance such as hospitals, educational institutions for needy children, and in the provision of homes for the aged;

·         “in the hospitality extended to pilgrims, especially the poor, to whom the opportunity for rest and shelter should be offered, in so far as possible;

·         in the solicitude shown to the old, the sick, the handicapped, to whom particular attention is always given, especially in reserving for them the best places in the shrine: without isolating them from the other pilgrims, celebrations should be made available at convenient times, taking into account their ability to participate at them; effective collaboration should also exist between the shrines and those who generously provide for transport;

·         in availability and service to all who come to shrines: educated and uneducated members of the faithful, poor and rich, locals and strangers” ⁽⁴⁰¹⁾.

The Shrine as Cultural Centre 

276. Shrines are often of cultural or heritage significance in themselves. They synthesize numerous expressions of popular culture: historical and artistic monuments, particular linguistic and literary forms, or even musical compositions.

In this perspective, shrines can often play an important role in the definition of the cultural identity of a nation. Since a shrine can produce a harmonious synthesis between grace and nature, piety and art, it can also be presented as an example of the via pulchritudinis for the contemplation of the beauty of God, of the mystery of the Tota pulchra, and of the wonderful accomplishment of the Saints.

The tendency to promote shrines as “cultural centres” must also be acknowledged. Such efforts include the organisation of courses and lectures, from which important publications can derive, as well as the production of sacred “representations”, concerts and other artistic and literary activities.

The cultural activities of a shrine are undertaken as collateral initiatives in support of human development. They are secondary to the shrine’s principal functions as a place of divine worship, of evangelization and charity. The rectors of shrines will therefore ensure that the cultic functions of such places will not be superceded by any cultural activities taking place in them.

Sanctuaries and Ecumenical Commitment 

277. The shrine, as a place of proclamation of the Word, of call to conversion, of intercession, of intense liturgical life, and of charitable works, is, to a certain extent, a “spiritual benefit” shared with our brothers and sisters not in full communion with the Catholic Church, in accord with the norms of the Ecumenical Directory ⁽⁴⁰²⁾.

In this sense, the shrine is called to be a place of ecumenical commitment, fully aware of the grave and urgent need for the unity of those who believe in Christ, the one Lord and Saviour.

Rectors of shrines will therefore make pilgrims aware of that “spiritual ecumenism” of which Unitatis redintegratio ⁽⁴⁰³⁾ and the Directory on Ecumenism ⁽⁴⁰⁴⁾ speak, and which should be constantly remembered by the faithful in their prayers, in the celebration of the Eucharist and in their daily lives ⁽⁴⁰⁵⁾. Prayers for Christian unity should therefore be intensified in shrines especially during the week of prayer for Christian unity, as well as on the solemnities of the Ascension and Pentecost, in which we remember the community of Jerusalem united in prayer while awaiting the coming of the Holy Spirit to confirm their unity and their universal mission ⁽⁴⁰⁶⁾.

Were the opportunity to arise, the rectors of shrines should encourage prayer meetings for Christians from various confessions from time to time. These meetings should be carefully and collaboratively prepared. The Word of God should be preeminent in them and they should include prayers drawn from the various Christian denominations.

In certain circumstance, and by way of exception, attention may be given to persons of different religions: some shrines, indeed, are visited by non-Christians who go there because of the values inherent in Christianity. All acts of worship taking place in a shrine must always be clearly consistent with the Catholic faith, without ever attempting to obfuscate anything of the content of the Church’s faith.

278. Ecumenical endeavour in shrines dedicated to Our Lady pose special considerations. At a supernatural level, Our Lady, who gave birth to our Saviour and was the first and perfect disciple, played an important role in promoting unity and concord among the disciples of the Lord. Hence the Church refers to her as the Mater unitatis ⁽⁴⁰⁷⁾. At the historical level, different interpretations of her role in the history of salvation have provoked divisions among Christians. On the other hand, it must be recognised that the Marian role is beginning to bear fruit in ecumenical dialogue.

Pilgrimage 

279. Pilgrimage is a universal religious experience and a typical expression of popular piety ⁽⁴⁰⁸⁾. It is invariably connected with a shrine, for which it is an indispensable component ⁽⁴⁰⁹⁾. Pilgrims needs shrines, and shrines need pilgrims.

Biblical Pilgrimage 

280. In the Bible, pilgrimage, with its religious symbolism, goes back as far as that of the Patriarchs Abraham, Isaac and Jacob to Sichem (cf. Gn 12, 6-7; 33, 18-20), Bethel (cf. Gn 28, 10-22; 35, 1-15) and Mamre (Gn 13, 18; 18, 1-15) where God showed himself to them and made a commitment to give them the “promised land”.

For the tribes of Israel delivered from Egypt, Sinai, the mountain on which God revealed himself to Moses (cf Ex 19-20) became a sacred place and the crossing of the desert became a journey to the promised land: the journey had God’s blessing, the Ark (Num 9, 15-23) and the Tabernacle (cf. 2 Sam 7, 6) symbolised the presence of God among his people, leading them and protecting them by the Cloud (cf. Num 9, 15-23).

When Jerusalem became the place of the Temple and the Ark, it became a city-shrine for the Jews and the object of their “holy journey” (Ps 84, 6), in which the pilgrim encountered “cries of joy and praise and an exultant throng” (Ps 42, 5), and appeared in his presence in “God’s house” (cf Ps 84, 6-8) ⁽⁴¹⁰⁾.

The men of Israel were obliged to present themselves before the Lord three times each year (cf. Ex 23, 17), in the Temple in Jerusalem: this gave rise to the pilgrimage to the Temple on the feast of the Pasch, of the feast of weeks (Pentecost) and of tents; every religious family, such as that of Jesus (cf Lk 2, 41), went to Jerusalem for these feast of the Passover. Jesus went on pilgrimage to Jerusalem during his public ministry (cf. John 11,55-56); St. Luke presents the saving mission of Jesus as a mystic pilgrimage (cf. Lk 9, 51-19, 45) whose object is Jerusalem, the messianic city, the place of his sacrifice and of his exodus to the Father: “I came from the Father and have come into the world and now I leave the world to go to the Father”(John 16, 28).The Church began her missionary journey during a gathering of pilgrims in Jerusalem when “there were devout men in Jerusalem from every nation under the heaven” (Acts 2, 5) to celebrate Pentecost.

Christian Pilgrimage 

281. When Jesus accomplished in himself the mystery of the Temple (cf. John 2,22-23) and had passed from this world to the Father (cf. John 13,1), thereby going through the definitive exodus in his own person, no pilgrimage was binding any longer on his disciples: their entire lives now become a pilgrimage towards the sanctuary of heaven and the Church is seen as an “earthly pilgrimage” ⁽⁴¹¹⁾.

The Church, however, because of the harmony between her teaching and the spiritual values inherent in pilgrimage, has not only regarded pilgrimage as a legitimate form of piety but has encouraged it throughout her history.

282. With a few exceptions, pilgrimage did not form part of the cultic life of the Church for the first three centuries of her history: the Church feared contamination from the religious practices of Judaism and paganism, where pilgrimage was much practised.

During this period, however, the basis was laid for a revival of the practice of pilgrimage with a Christian character: the cult of the martyrs, to whose tombs many of the faithful went to venerate the mortal remains of these outstanding witnesses to Christ, logically and gradually became a successor to the “pious visit” and to the “votive pilgrimage”.

283. In the Constantinian era, following the rediscovery of the places associated with the Passion of Our Lord and the of the relics of the Passion, Christian pilgrimage made significant progress: pilgrimage to Palestine was especially important in this regard, since its holy places, starting with Jerusalem made it a “Holy Land” . Contemporary accounts make this clear, as can be seen in the fourth century Itenerarium Burdigalense and the Itenerarium Egeriae.

Basilicas were built on the site of the “holy places”: the Anastasis on the Holy Sepulchre, the Martyrium on the Mount Calvary, and quickly became places of pilgrimage. The sites associated with the infancy and public life of Christ also became places of pilgrimage. Pilgrimages began to be made to some of the site associated with the Old testament, such as Mount Sinai.

284. The middles ages were the golden age of pilgrimage. Apart from their strictly religious function, they played an extraordinary part in the development of Western Christianity, the amalgamation of various nations, and to the interchange of ideas and values from every European civilisation.

There were numerous places of pilgrimage. Jerusalem, despite its occupation by the muslims, still remained a great spiritual attraction for the faithful, and gave rise to the crusades whose purpose was to make Jerusalem accessible to the faithful who wished to visit the Holy Sepulchre. Numerous pilgrims flocked to venerate the instruments of the Passion: the tunic, the holy towel of Veronica, the holy stairs, and the holy shroud. Pilgrims came to Rome to venerate the tombs of the Apostles Peter and Paul (ad Limina Apsotolorum), the catacombs and basilicas, in recognition of the service rendered to the universal Church by the successor of Peter. The shrine of Santiago di Compostela from the ninth to the sixteenth centuries was frequented by countless pilgrims. They came on foot from various countries and reflect an idea of pilgrimage that is at once religious, social, and charitable. The tomb of St. Martin of Tours was another important centre of pilgrimage, as was Canterbury, the place of the martyrdom of St. Thomas à Becket. These places of pilgrimage had enormous influence throughout Europe. Monte Gargano in Apulia, San Michele della Chieusa in the Piemonte, and Mont St. Michel in Normandy, all dedicated to St. Michael the Archangel, were important pilgrim centres, as were Walsingham, Rocamadour and Loreto.

285. Pilgrimage declined in the modern period because of changed cultural circumstances, the events surrounding the protestant movement and also because of the influence of the enlightenment: the journey to a distant country become “a spiritual journey”, or an “interior journey”, or a “symbolic procession” reduced a short walk as in the case of the via Crucis.

The second half of the nineteenth century saw a revival or pilgrimage, but in a much changed form: the goal of such pilgrimage becomes a particular shrine which embodies the faith or cultural identity of specific nations: shrines can mentioned in this context such as Altoeting, Antipolo, Aparecida, Assisi, Caacupé, Coromoto, Czestochowa, Ernakilam-Angamaly, Fatima, Guadalupe, Kevelaer, Knock, La Vang, Loreto, Lourdes, Mariazell, Marienberg, Montevergine, Montserrat, Nagasaki, Namugongo, Padova, Pompei, San Giovanni Rotondo, Washington, Yamoussoukro etc..

Spirituality of Pilgrimage 

286. Despite change, pilgrimage has maintained the essential traits of its spirituality throughout the ages, down to our own time.

Eschatological Dimension. The original and essential quality of pilgrimage: a pilgrimage, or “journey to a shrine”, is both a moment in and parable of, our journey towards the Kingdom; it affords an opportunity for the Christian to take greater stock of his eschatological destiny as homo viator: journeying between the obscurity of the faith and the thirst for the vision of clarity, tribulation and the desire for everlasting life, the weariness of the journey and the rest awaiting, between exile and homeland, between frenetic activity and contemplation ⁽⁴¹²⁾.

The exodus event, Israel’s journey towards the promised land, is also reflected in the spirituality of pilgrimage: the pilgrim is well aware that “there is no eternal city for us in this life” (Hb 14, 14), and that beyond the immediate objective of a particular shrine and across the desert of life, we find our true Promised Land, in heaven.Penitential dimension. Pilgrimage is also a journey of conversion: in journeying towards a shrine the pilgrim moves from a realisation of his own sinfulness and of his attachment to ephemeral and unnecessary things to interior freedom and an understanding of the deeper meaning of life. As has already been said, a visit to a shrine can be a propitious occasion for the faithful and is often undertaken in order to avail of the Sacrament of Penance ⁽⁴¹³⁾. In the past - as in our own times - pilgrimage itself has been seen as a penitential act.

When the pilgrim returns from a genuine pilgrimage, he does so with the intention of “amending his life”, and ordering it more closely to God, and to live in a more transcendent way.

Festive dimension. The penitential aspect of pilgrimage is complemented by a festive aspect: the festive dimension also lies at the heart of pilgrimage, and arises from many anthropological reasons.

The joy of a Christian pilgrimage is a continuation of the joy experienced on Israel’s pious pilgrimage to Jerusalem:”I rejoiced when I heard them say: ‘let us go up to God’s house’“ (Ps 122, 1); pilgrimage can be a break from the monotony of daily routine; it can be an alleviation of the burdens of every day life, especially for the poor whose lot is heavy; it is an occasion to give expression to Christian fraternity, in moments of friendship meeting each other, and spontaneity which can sometimes be repressed.

Worship dimension. Pilgrimage is essentially an act of worship: a pilgrim goes to a shrine to encounter God, to be in His presence, and to offer Him adoration in worship, and to open his heart to Him.

During his visit to the shrine, the pilgrim completes many acts of worship which are properly Liturgical or drawn from popular piety. He performs different kind of prayers: prayers of praise and adoration to the Lord for his goodness and holiness; prayers of thanksgiving for the gifts he has given; prayers in discharge of a vow; prayers imploring the graces necessary in life; prayers asking for forgiveness of sins committed.

Frequently, the pilgrim’s prayers are directed to Our Lady, or to the Angels and Saints who are regarded as powerful intercessors with God. The icons venerated at pilgrim shrines are signs of the presence of the Mother of God and the Saints who surround the Lord in his glory, “living for ever to intercede for us” (Hb 7, 25), and always present in the community gathered in his name (cf Mt 18, 20; 28, 20). Sacred images, whether of Christ, his Mother, the Angels and Saints, are signs of the divine presence and of God’s provident love; they bear witness to the prayers of generations raised up to God in supplication, to the sighs of the afflicted, and to the thankful joy of those who have received grace and mercy.

Apostolic dimension. The pilgrim’s journey, in a certain sense, recalls the journey of Christ and his disciples as they travelled throughout Palestine to announce the Gospel of salvation. In this perspective, pilgrimage is a proclamation of faith in which pilgrims become “errant heralds of Christ” ⁽⁴¹⁴⁾.

Dimension of communion. The pilgrim who journeys to a shrine is in a communion of faith and charity not only with those who accompany him on the “sacred journey” (cf Ps 84, 6), but with the Lord himself who accompanies him as he once accompanied the disciples on the road to Emmaus (cf. Lk 24, 13-35). He travels with his own community and through that community, he journeys with the Church in heaven and on earth. He travels with all of the faithful who have prayed at that shrine down through the centuries. He appreciates the natural beauty which surrounds the shrine and which he is moved to respect. The pilgrim journeys with mankind whose sufferings and hopes are so clearly evident at the shrine, especially as represented through art.

Conducing a Pilgrimage 

287. As the shrine is a place of prayer, a pilgrimage is a journey of prayer. Each stage of the pilgrim journey should be marked by prayer and the Word of God should be its light and its guide, its food and its sustenance.

The success of a pilgrimage, seen as an act of worship, and of the spiritual fruits deriving from it, require careful planning of the various celebrations that will take place during the pilgrimage, and adequate highlighting of their various phases.

The beginning of the pilgrimage should be an occasion of prayer, preferably in the parish church or in some other suitable church, with the celebration of the Holy Eucharist or a part of the Liturgy of the Hours ⁽⁴¹⁵⁾, or with a special blessing for pilgrims ⁽⁴¹⁶⁾.

The final stage of the pilgrimage should be characterised by intense prayer. It should preferably, be travelled on foot in processional form, and interspersed with prayer, hymns and pauses at the shrines marking the rout to the sanctuary.

The reception of the pilgrims could be a suitable moment for a “threshold liturgy”, placing the pilgrims and the keepers of the shrine in a perfect context of faith; where possible, the latter should join with the pilgrims in the final phase of the pilgrim journey.

The time spent in the sanctuary constitutes the most important part of the pilgrimage and should be marked by a commitment to conversion, ratified by reception of the Sacrament of Penance; by private prayer of thanksgiving, supplication, or of intercession, in accordance with the nature of the shrine or the objectives of the pilgrimage; by celebration of the Holy Eucharist, which is the climax of the pilgrimage ⁽⁴¹⁷⁾.

The conclusion of the pilgrimage should be marked by a moment of prayer, either in the shrine itself or at the church from which the pilgrimage departed ⁽⁴¹⁸⁾. The pilgrims should give thanks to God for the gift of the pilgrimage and ask the Lord for his assistance in living out the Christian vocation more generously when they return to their homes.

From antiquity, pilgrims have always brought home souvenirs of their pilgrimage, in recollection of the shrine that they had visited. Care should be taken to ensure that object, images, and books available in shrines transmit authentically the spirit of the shrine. Care should also be taken to ensure that shops or stalls are not set up within the sacred space of the sanctuary, and that even the appearance of commerce be excluded.

CONCLUSION

288. Both parts of this Directory contain many directives, proposals, and guidelines to encourage and clarify popular piety and religiosity, and to harmonise it with the Liturgy.

In referring to specific traditions and diverse circumstances, the Directory wishes to set forth some basic presuppositions, to reiterate various directives, and to make some suggestions so as to promote fruitful pastoral activity.

With the assistance of their collaborators, especially of the rectors of shrines, it is for the Bishops to establish norms and practical guidelines in relation to this matter, taking into account local traditions and particular manifestations of popular piety and religiosity.