Jubilee of 300 years of the pilgrimage site in Kostelní Vydří as an inspiration for our spiritual life1
P. Gorazd Cetkovský, O.Carm.
Every well-celebrated jubilee is a new source of grace, as John Paul II taught us in connection with the great jubilee of redemption. We want to experience the jubilee of the 300 years of the pilgrimage site on the hill above the village of Kostelní Vydří in this way. We do not aim to dwell on the past, but rather to find inspirations that our spiritual life could gain from it – for the present and for the future.
History of pilgrimages in Christian tradition
Pilgrimages to certain “holy” places are also common in other religions. The Old Testament mentions pilgrimages to various places, particularly to Jerusalem (Ex 23:17; Lk 2:41). In Islam, the pilgrimage to Mecca (once in a lifetime) is mandated as an obligation.
In the Christian context, there is no obligation of a holy pilgrimage. However, the whole human life is likened to a pilgrimage, especially in that the goal of a Christian's “life pilgrimage” is the heavenly Jerusalem (Heb 11:16 and 12:22; Rev 3:12 and 21:9–22:5). The earthly Jerusalem was originally the most significant pilgrimage site for Christians, frequented perhaps since the 2nd century. Moreover, St. Luke describes Jesus' public ministry as a purposeful pilgrimage to Jerusalem, where his departure to the Father was to take place (Lk 9:31 and 9:51).
When, in the 4th century, Christians were finally granted the freedom to openly express their faith, interest in the holy sites in Jerusalem and throughout the Holy Land could develop without hindrance. Initially, places associated with the events of Christ's passion and resurrection were revered, and later also places linked to his earthly life. These places were identified, and various relics were discovered and venerated. Basilicas were built on Calvary and above the Holy Sepulchre. Throughout the Middle Ages, relics of Christ's suffering were held in special esteem, and the places where they were kept became the destination of new pilgrimages. (This was also the case in the history of our countries.) Later, pilgrimages to Rome to the graves of St. Peter and Paul and to Compostela to the tomb of St. James joined the pilgrimages to Jerusalem. Pilgrimages to these three places were called peregrinationes maiores. Pilgrimages to other places were termed peregrinatio minor.
In the Middle Ages, pilgrimages were often very challenging and dangerous. The journey to Jerusalem was often a road without return. Therefore, pilgrimages were often expressions of penance. Sometimes a pilgrimage was imposed as a deserved punishment, especially in connection with the crime of murder. This was because the offender was to pray at the pilgrimage site for the salvation of the soul of the crime's victim. We encounter this especially in France and the Netherlands. To prove that one truly made the pilgrimage, mementos were issued at pilgrimage sites, certifying that the individual had traveled there. These soon became more of souvenirs and a source of pride for anyone who acquired them at the pilgrimage site; thus, a written certification was issued by the local bishop or spiritual administrator of the church.
In the course of the 11th century, specified acts of penance (e.g., pilgrimage) began to be abolished, but the practice of indulgences spread, which were not granted to individuals but were proclaimed generally. Their spiritual benefit could then be obtained by anyone who performed the prescribed pious act. Such an act was often declared to be a visit to a particular pilgrimage site – which sparked a renewed interest in pilgrimages. Since then, pilgrimages sometimes took the form of a deliberate pursuit to collect as many obtainable indulgences as possible. In the history of the establishment of the pilgrimage site in Kostelní Vydří, it was highly significant that the place, which drew attention with inexplicable light phenomena and on which the founders built a chapel equipped with an image of the Virgin Mary, was granted indulgences by the barefoot Carmelite Karel Felix Slavata. Indulgent privileges were subsequently granted to this site again, and 13 such papal documents from the years 1734–1763 have survived. Allegedly, with the proclamation of these indulgences, the mysterious lights on the hill vanished, which indicates that the indulgences themselves were to be sufficiently strong magnets for believers to confidently pilgrimage to the new chapel. And indeed, this happened – the number of pilgrims increased.
In our environment, a very common motivation for undertaking a pilgrimage was prayer for healing. “For ordinary people, the saint was often the only available doctor.”2 According to the preserved "Record of Graces," most entries from Kostelní Vydří were of miraculous healings from illnesses, protection from injuries, or relief from pain. A similarly frequent reason for undertaking a pilgrimage was pleas for the averting of impending disasters (plague, etc.). Thanksgivings related to experienced divine protection and assistance were also frequent. Such pilgrimages were often undertaken by large groups of believers, even entire settlements. Sometimes the individuals committed themselves through a vow to make this pilgrimage annually; generations of their descendants remained faithful to this vow and have been following in their footsteps each year for centuries (especially in Bavaria).
An important foundation for a pilgrimage to make sense, along with the various motivations for travel mentioned, is the conviction that the pilgrimage site is a holy place where one can more easily experience God’s closeness and encounter with God – more intensely than anywhere else.
Often, the journey was connected with the cult of some saint. Thomas à Kempis gives us a very concrete insight into late medieval pilgrimage piety in his *Imitation of Christ* by mentioning (IV,1.9): “Many rush to various places to visit the relics of the saints and marvel at hearing of their deeds; they view the magnificent temple constructions and kiss their holy remains, wrapped in silk and gold...” In this context, we must not overlook his critical remark that mere pilgrimage is not a guarantee of piety: “those who travel a lot rarely attain sanctity” (I,23.4).3
Martin Luther and the reformers took a negative stance toward pilgrimages. The main reason for their disagreement lay in the association of pilgrimages with indulgences. Therefore, in the following period, pilgrimage became a characteristic (and often demonstrative) expression of the Catholic faith. During the Baroque era, pilgrimages were one of the effective forms of spiritual care for the entrusted sheep by spiritual shepherds. In the modern era, pilgrimage sometimes took on a political hue – expressing allegiance to land patrons or to Rome and the pope. This was the case for the pilgrimage undertaken by a ruler, his family, and influential noble personalities. In doing so, they also provided an example of piety for their subjects.
The Enlightenment had a more pronounced impact on pilgrimages than Protestantism, as it was critical of them not for religious reasons, but for rational, economic, and moralistic ones. It viewed them as a waste of time that could be devoted to work, as an expression of idle restlessness and a desire for entertainment, arguing that one can pray at home just as well as at a pilgrimage site, and pointed out excesses that occurred during pilgrimages. Under Maria Theresa's reign, pilgrimages lasting more than one day (involving overnight stays en route) were banned, and other restrictions were issued. Emperor Joseph II then completely abolished pilgrimages. But believers did not give up: they went on pilgrimages without outward expressions (without a guide or clergyman, etc.) and gathered only at the pilgrimage site. However, the priest who participated in such a pilgrimage faced a fine of twelve guilders. These bans were lifted or mitigated after a few years, and gradually the popularity of pilgrimages reasserted itself. In the second half of the 19th century, pilgrimages renewedly aligned with places that combined the tradition of faith with national or cultural tradition (e.g., Velehrad in Moravia).
It is interesting to realize, at least in partial aspects, the development of pilgrimages during the 20th century, a time we know from the direct memories of previous generations or from our own lives. After World War I, a new phenomenon emerged: tourist-organized pilgrimages. Improved transportation possibilities made pilgrimages to distant places (such as the Holy Land, Rome, Lourdes, or Fatima) less dangerous and costly than before.
After World War II, there was an even greater boom in pilgrimages. While specific conditions arose here due to the political regime of totalitarian atheism, pilgrimages in the West freely developed, and among the youth, walking pilgrimages regained popularity. Youth pilgrimages at that time were also a declaration of Catholic faith before the broader society, where resistance against the church and practical materialism increasingly exerted their influence. Since the 1960s, this expression of faith in the form of youth pilgrimages has waned. The shaking of traditional values manifested itself here as well. And how was it for us during the totality? You can ponder that yourselves; I believe it will provide you with interesting memories. I will only mention the annual New Year’s pilgrimage to Hostýn for the midnight Mass, the Velehrad pilgrimage in 1985, or the pilgrimage for the canonization of St. Agnes in November 1989. Pilgrimages were an opportunity to gather many believers and to sense a shared resistance against the communist dictatorship.
When, in the early years after 1989, we briefly revived the practice of pilgrimages, the intensity of pilgrimages to distant places lessened. However, interest in smaller local pilgrimage sites gradually grew; individual churches and chapels are being repaired, and groups of enthusiasts and dedicated priests attempt to revive pilgrimage traditions at long-forgotten sites. Among historians, especially of the Baroque period, and among publishers and readers of books, interest in the theme of pilgrimages is very lively. Although in terms of external expressions and the number of pilgrims, today's pilgrimage is not comparable to those of our ancestors, there is an undeniable intentional emphasis on its spiritual aspect. We embark on a pilgrimage because we desire to renew our faith, our relationship with God, to grow in conversion, and we expect help in finding ourselves before God; we accept the challenges of the pilgrimage as part of penance. Pilgrimage sites as destinations of our journey provide an appropriate environment for us to open ourselves to God.
The spirituality of pilgrimage
Before we start reflecting more on the spirituality of pilgrimage, let’s each consider: what pilgrimages do I undertake and when? On what occasions, and what forms do they take? In some cases, a family tradition of a pilgrimage might be maintained, while others might occasionally or regularly undertake a pilgrimage by themselves. We might even take the opportunity to participate in a communal pilgrimage with our parish or another group. Within our Carmelite community, there is also an annual pilgrimage of tertiaries, their families, and other friends to Kostelní Vydří on the liturgical memorial of the Immaculate Heart of Mary. Many tertiaries who come to Vydří for several days of exercises perceive this journey as a pilgrimage as well... When we “map out” in this way whether and how pilgrimage truly belongs in our spiritual lives, we can more easily perceive the following thoughts about the spirituality of pilgrimage as something close, with which we either already have experience or, conversely, what we would like to incorporate in our practice.
Since the days of pilgrimages to Jerusalem, which due to their difficulty and danger represented the peak (and often the conclusion) of a Christian's life, the pilgrimage serves as a reminder that our life is a journey to heaven, to a holy place, to the great, immediate encounter with God, to God's kingdom. During the pilgrimage, the pilgrim may realize that we are all on a journey in life and that we do not have a permanent home here on earth (Heb 13:14). In the midst of many worries and plans of earthly life, we easily forget this. By leaving home – whether for a day or more – we anticipate that we will one day leave it permanently. The uprootedness and unfulfillment one can feel during the pilgrimage lead us to reflect on how inadequate and fragile our rooting in the home environment is, despite all our efforts, and that at the deepest level, our desires and expectations have much greater reach and will find fulfillment only in God.
When I was looking for a poetic title for these reflections, the request of a Marian prayer came to mind: “(Jesus) show us after this pilgrimage”. As Christians, we believe that life on earth is a journey toward eternity; we look forward to meeting our Lord face to face and ask Mary for her intercession, so that it may “end well.” In the original Latin of this prayer, however, the word *exilium*, meaning exile, is used rather than pilgrimage. But whether we think of the exodus from Egyptian slavery or the return from Babylonian captivity, both have the same desired goal ahead: the promised land.
In exploring the history of pilgrimages, we saw that pilgrimage has always represented an act of penance; it was a act and means of repentance, a change of mindset. The time during the pilgrimage, along with the sufferings of the journey, and especially the prayer, which was later complemented by the direct reception of the sacrament of penance at the pilgrimage site, brought about an inner transformation for the pilgrim during the journey. It was meant to detach the offender from the committed sin, but it should enable everyone to reflect on their practices at home with distance, to recognize what is wrong, harmful, or vain, and to not return to those things. To gain greater freedom and purification along the path of fulfilling the calling God has entrusted to me in my specific environment. In fact, many people around us, when leaving for a weekend or vacation, talk about needing to “get away and sort things out in their minds.” Thus many non-believing individuals may experience the pilgrimage to Compostela – as a way to reconcile with the end of a life stage or a significant upheaval (the collapse of a partnership, frustration in the workplace in a commercial environment, etc.). However, a genuine Christian pilgrimage signifies a turning towards a specific destination: toward God.
Even though pilgrimage carries an element of repentance and conversion, it is also (and certainly precisely because of this) a celebration and joy. This is already expressed by the Old Testament psalmist: “I was glad when they said to me: Let us go to the house of the Lord” (Ps 122:1). Yes, we do not hide that pilgrimage is, among other things, a nice “escape” from the whirl of the everyday, from the overload of tasks and worries that weigh on most of us. The ancient adage that “change brings joy” has lost none of its relevance. But when we say that pilgrimage is a festival for us, it has a much deeper meaning than mere escape, “relax” (i.e., literally: unwind). A feast in the most beautiful sense of the word is an uplifting rest, a breath taken in enlightening solitude or in pleasant relationships with others, whether with companions who are relatives and friends or with new people we meet. This too is part of the pilgrimage; it is naturally an occasion for such experiences. In these circumstances and contexts, we can find rest during the pilgrimage (with all the fatigue) and joy in a free spontaneity that we seldom consider or have the internal strength for in our ordinary daily lives.
However, the most characteristic feature of pilgrimage is its character of worship. This is its essence and its most intrinsic reason: service to God. Through pilgrimage, we want to draw closer to God, rest in Him, worship Him, and talk to Him about something, entrusting something to Him. The holy place (pilgrimage church, chapel) provides us with a suitable environment for this. Its beauty (set in nature or artistic) and its tradition help us pray well – whether we present our praises and thanks to God, or our requests and intercessions. If we have promised to undertake a pilgrimage, which we are now fulfilling, we thank God for having helped us with that.
If pilgrimage sites are associated with respect for some saint, our prayer is aided by the pilgrimage image, statue, relic, or perhaps even a spring, all of which are linked to God’s grace showing its presence to those who prayed here before us. These are all vivid signs of God's closeness and loving generosity. The culmination of prayer at a pilgrimage site is then participation in the liturgy: at the Holy Mass with the reception of the Eucharist and possibly also the reception of the sacrament of reconciliation before that. Common pilgrimages traditionally also include the blessing of mementos and blessings for pilgrims on their journey home. These are also ways of surrendering ourselves to God, as is the intent behind our entire journey. Lastly, I would like to remind you: the destination of our pilgrimage need not always be only the most famous pilgrimage sites, nor even only holy and official places. One can embark on a journey with spiritual intention and program to places previously known as pilgrimage and now overlooked, or to completely “non-pilgrimage” churches or even entirely profane places – to those associated with any important event or fact for us (e.g., places from the lives and stories of parents or other dear people, which I associate with the intention of my prayer).
Pilgrimage also has an apostolic dimension; it is a witness of our faith. It is enough if someone asks us along the way where we are headed and why we are going there. We resemble the apostles who went with the Lord Jesus through the land, proclaiming the good news of the kingdom of God. In the tradition of the church, such a way of life was a valued ideal and was called “apostolic life.”
Lastly, let us mention that pilgrimage is also a form of experiencing community. In the clearest sense, we create community with those who journey with us, and we unite in experiencing faith, in prayer, but also in mutual consideration and assistance. Pilgrimage intensifies our communion with the Lord Jesus, who is with us as He was with the disciples, to whom He joined on their way to Emmaus. Even if we were to travel entirely alone, if we pray, then during the pilgrimage, we deepen our communion with those whom we left at home (and to whom we will return), but also with the entire Church – whether earthly (“pilgrim”) or heavenly (victorious – at the journey's end). We can also intensely experience the connection with those who have preceded us on this earthly (and specifically, this pilgrimage) journey, with the builders, artists, and craftsmen who selflessly constructed and maintained the pilgrimage site, and in the broadest sense, with the surrounding nature and the entire human family and its sorrows and joys.
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