The Rise, Fall, and Rise of the Pilgrimage

History of Pilgrimages to Santiago de Compostela

There is a history of religious pilgrimages through Europe to Santiago de Compostela in Spain starting in the 900s to the reported burial place of St. James, one of the inner circle of Christ's apostles, and the first to be martyred in the year 44 A.D.

Relics of the saints were believed to possess great power, and those of the Apostles were especially venerated. Peter and Paul were known to be buried in Rome, and John at Ephesus so circa 800, James was the most senior member of the intercessionary hierarchy whose relics remained undiscovered.

He was already believed to have been the evangelist of Spain, and what is believed to be his tomb was discovered there in 814. That discovery was to set off centuries of pilgrimages to this spot.

Pilgrims made their way to Santiago along four traditional routes named in the 12th century Pilgrim's Guide as the assembly points for pilgrims coming from all over Europe: Tours (Paris), Vézelay, Arles, and (of most interest to us) Le-Puy-en-Velay - where the SSJs were founded. In fact, the first foreign pilgrim to make the 900 mile trip to Santiago de Compostela of whom there is any record was Gotescalc, bishop of Le Puy, in 947.

The four routes merged to become the so-called Camino Francés that passed across Castile, through Burgos and León to Santiago de Compostela. Along the way, shrines were constructed, at which the pilgrims would worship before proceeding, and monasteries and pilgrim hospices were built along the way to minister to their needs.

Few pilgrims to Santiago are recorded in the 10th century, and many more in the 11th, but it was in the early 12th century that Santiago came to rank with Rome and Jerusalem as one of the great destinations of medieval pilgrimage.

St. James' remains are said to be beneath the altar in the crypt of the Cathedral of Santiago de Compostela.

The following is excerpted from an address given by Laurie Dennett, former Chairman of the Confraternity of Saint James, at a Gathering of Pilgrims in Toronto in May 2005. It tells about the history of pilgrimages through Spain and France.

St. James the Apostle

In the late 4th century, an exegetical tradition had developed which assumed that each apostle had died and was buried in the land where he had preached. Centuries later, the Apostle James’ death was included in the Codex Calixtinus, and by the late 6th century, the story was circulating as part of the Breviary of the Apostles, which was the first to claim that James had preached in Hispania.

The Breviarum became widely known in ecclesiastical circles during the 7th and 8th centuries.Through it, the idea that James had preached and was buried in the west of Spain was disseminated throughout Europe. A Commentary on the Apocalypse by the great defender of the visigothic church, Beatus of Liébana, written in about 785, contained a list of the provinces of the world each with its corresponding apostle, in which Hispania was allocated to James the Great. A poem that addresses St James is still used every time the botafumeiro is swung in the cathedral in Santiago: “Oh most worthy and most holy apostle, shining golden chieftain of Spain, be our protector and patron on earth, warding off all ill, be our celestial health…”.

By the late 8th century, a literary tradition had developed which held that the burial place of St James lay in Spain, and the tomb was purportedly discovery in about 814. The story is well-known: how, in a secluded wood near the Galician coast a tomb was found, in cloudy circumstances that later gave rise to the legend of a monk being guided to the spot by a star (the parallel with the Nativity being fairly obvious).

The find, a marble sarcophagus containing human remains, was at once acclaimed by the local bishop, Teodomir, as that of the apostle James the Great. Informed by the bishop of the discovery, king Alfonso II and his court set out in haste from Oviedo, and the king had a simple wooden church built at the site, thereby legitimising the claim. His belief in it seems to have been genuine, in that he soon endowed the little church with all the land in a 3 mile radius around it, and on his deathbed left 500 coins of the purest gold to the shrine. His son Alfonso III replaced the small church with a larger and finer one, and granted permission for the founding nearby of the monasteries of San Pelayo de Antealtares and San Martín Pinario.

The ramifications of the discovery, and of the royal recognition of it, are hard to overestimate. Alfonso II’s journey - some claim him as the first “pilgrim to Santiago” - was the catalyst for local pilgrimage, which, like ripples extending outward from a stone tossed into a pond, soon carried the news throughout and beyond the Asturian kingdom, drawing pilgrims from the Basque provinces and Navarra. The possession of apostolic relics - the only such treasure anywhere west of Rome, and moreover, the relics of the very apostle so long associated with Hispania - fortified the Asturian kingdom’s already strong Christian identity.

Early Pilgrims
Although pilgrimage to the tomb was initially local, the singular importance of the shrine was quickly communicated to the court of Louis the Pious at Aachen and those of the dukes and counts of the Frankish territories. From them it percolated into the noble houses, the cathedral schools and the monasteries. The first foreign pilgrim of whom there is any record was Gotescalc, bishop of Le Puy, in 947, reflecting the close connection that existed between Christian Spain and regions of France.

During this early period pilgrims, whether from the free territories of Spain or from across the Pyrennes, made their way to Galicia by way of the Roman road along the Cantabrian coast, or from port to port in small boats along the coast itself.

Dynastic links with the ruling houses across the Pyrenees meant that there was a steady interchange of ideas, doctrinal trends and appointments over the whole region.

In the 11th century, the reign of King Alfonso VI reign marked a highly important phase in the development of the pilgrimage. He invited the establishment a chain of religious houses along the Roman thoroughfares that crossed the reconquered territories. He also brought French ecclesiastics to be their founding superiors. These houses were intended to consolidate territorial gains and the Christian presence along the frontier, but they were also intended to care for pilgrims, and their very existence was meant to encourage - one might even say, make possible - the long journey to the shrine of St James in Galicia.

Local initiative was not long in following these examples. Bridge-building and road improvements were undertaken by, among others, the great Santo Domingo de la Calzada; confraternities were formed and hospitals founded at strategic points. New towns came into being and older ones expanded with the increase in the number of pilgrims and the influx of Frankish pilgrim-settlers.

Growth in the 11th century
During the 11th century, then, the pilgrimage to Santiago gradually acquired its international dimension. Thanks to court chroniclers and what we might call the monastic “grapevine”, it was becoming better known in the lands beyond Spain. In addition, the increasing difficulty of travel to the Holy Land made pilgrimage to the shrine of St James a worthy alternative. In consequence, at a profound level, the growing fame of the apostolic relics in Galicia was shifting what I will call the conceptual geography of Christian Europe, giving it a new pole in the west, a new focus for popular devotion, that balanced the Byzantine east with its spiritual centre at Jerusalem.

For a time Santiago de Compostela even seemed to rival the pretensions of Rome. Following the Moorish raid of 1000 A.D.that had left it and Alfonso III’s church in ruins, the town was rebuilt, with work on the cathedral we know today beginning under Alfonso VI in 1078. Then, in the year 1100, the great Diego Gelmírez became bishop of Compostela, initiating a 40-year period during which he was the energetic promotor of his see, the city and the pilgrimage. He was made archbishop and papal legate in 1120, and lavished funds on the cathedral, creating a magnificent setting for the relics of St James.

The Codex Calixtinus
From Gelmirez’s time as archbishop of Compostela dates the compilation of the five books relating to St James and the pilgrimage known together as the Liber Sancti Jacobi, or Codex Calixtinus. The fifth book, the Pilgrims’ Guide, is often cited as the first “guidebook” in the modern sense, and its author as a monk in Poitou. The work describes the four routes across Gascony, Burgundy and Provence that fed into the Camino Francés, and the unified way westwards. The author describes the terrain and rivers that pilgrims encountered, and supplies a vivid, and frequently prejudiced, foreigner’s view of the inhabitants.

The medieval faith in the efficacy of relics, and the passion for their veneration, is reflected in the Pilgrims’ Guide. The longest chapter is devoted to the relics and miracles of the saints whose shrines were linked by the routes through France, like pearls on a string.

Pilgrims could express their devotion, then, at many points during the journey, not only at its destination in far-off Galicia. The prospect of visiting these intermediate shrines kept pilgrims’ motivation high, in the course of many weeks or even months of arduous travel. Whatever their reason for “taking the road” - devotion, the hope of a cure, as penance, or in the fulfilment of a vow - periodic proximity to the relics of the saints sustain their resolve.

The hazards of pilgrimage - brigands, accidents, sickness, wild animals - and the uncertainties of travel in unknown regions being what they were, it was natural that pilgrims tended to travel in numbers. Quite apart from resettlement, the pilgrim roads thus became an important factor in the economic development of the areas through which they passed.

Royal and church encouragement of the pilgrimage on both sides of the Pyrenees came to include privileges, exemptions from tax or toll, legal provisions designed to protect pilgrims (and sometimes to protect the resident populations from them) and laws to regulate the commercial activities that arose to cater to their needs.

Given that by the end of the 12th century, pilgrim numbers had increased to the point where the monastery of Roncesvalles was reportedly feeding some 100,000 pilgrims a year, it is surely not exaggerating to speak of the pilgrimage as a phenomenon that was having a profound impact on the society that had produced it.

That impact was not only practical, but cultural, in the exchange and interplay, import and export, of ideas, techniques, skills and modes of artistic expression. With the pilgrims to Santiago, and often as pilgrims themselves, there came French stonemasons, German artisans, Tuscan merchants, Flemish noblemen, English and Burgundian crusaders…. The more educated among them brought, as part of their intellectual baggage, Provencal lyric poetry, Slav legends, Carolingian and Scholastic philosophy, new building techniques, and endless music.

Holy Years
The pilgrimage flourished through the whole medieval period, although actual numbers are hard to determine and must have been subject to the vicissitudes of numerous wars. Mentions of Compostellan Holy Years begin to appear in documents of the late 14th and the 15th centuries, and make it evident that numbers peaked in such years.

The Protestant Reformation of the 16th century, however, dealt the pilgrimage to Santiago, and the impulse to pilgrimage in general, an all but mortal blow in much of the area north of the Alps and in the British Isles. Pilgrims continued to make their way to Santiago from Spain and from Catholic areas beyond the Pyrenees, at least until one shattering event derailed the pilgrimage for everyone: the raid on the city of La Coruña by Sir Francis Drake and Sir John Norrys in May 1589.

La Coruña lies a bare 40 miles from Santiago, and it was feared that Drake desired to capture the relics of St James. In the face of what they believed would be the imminent sack of the city, the Archbishop and two of his most trusted servants opened the tomb, removed the relics, and reburied them where the English would be unable to find them. Unfortunately they hid them so well that the relics remained effectively “lost” for the next 300 years.

It must have taken some time for the fact of the empty shrine to become known, but once it was known, the arduous pilgrim journey, especially from outside Spain, would have lost much of its inspirational force, although it never entirely died out.

It was not until 1879, when repairs were taking place in the cathedral, that its renowned historian made an educated guess about the reburial, and it was subsequently born out by excavation. Following the comparison of the skull with a jawbone given some centuries before to the cathedral at Pistoia in Italy, the relics were authenticated by Pope Leo XIII in 1884, and replaced under the high altar, where they are today.

The 20th century
Interest in the shrine at Compostela, outside Spain at least, was notably slow to reawaken. Not until the Holy Year 1948, a decade after the end of the Civil War and three years after the end of World War II, was the pilgrimage and the Year itself widely publicised outside Spain. Special postage stamps were issued and major art exhibitions mounted. Most notably, the year saw the publication of Vazquez de Parga, Lacarra and Uria Riu’s monumental 3 volume study of the pilgrimage, which drew on sources from all the countries and language areas that had once been represented in the crowds that thronged the medieval Camino Francés.

The first significant response came, not surprisingly, from France - the custodian of the four major routes that feed into the Way in Spain. In 1950 a small group of historians connected with the National Archives in Paris formed the Societe des Amis du Chemin de Saint Jacques. Largely academic in orientation, this group pioneered the formal study of the pilgrimage and produced modern versions of essential texts.

Two of the historians filmed their pilgrimage to Santiago in 1949 for the French Ministry of Culture. The sight of the Camino and its monuments sparked more interest among French television viewers of the 1950s, and a number of French pilgrims walked to Santiago as a result. Then in the Holy Year 1965 a Spanish counterpart to the French Amis was formed in Estella, a town with strong historic links to the pilgrimage.

The Amigos of Estella were interested both in scholarly investigation and in making the pilgrim journey to Santiago once again possible in practical terms. There were, of course, no waymarks, no handy guidebooks, no refugios apart from the monastery cell or the kindly offered hayloft. The pilgrim of 1965 would have encountered a world in which the memory of the pilgrimage was very much alive but its physical vestiges little respected, in which the same farmer who offered him food and shelter would have thought nothing of planting a crop over the historic thoroughfare.

The Amigos performed a notable service when in 1969 they published the guidebook and maps compiled by one of their members, and a Galician priest produced in 1971 a simple handbook called Caminos a Compostela, small enough to fit into a pocket and containing only the information useful to a pilgrim on foot. These had the effect of increasing the number of pilgrims from Spain and other countries. THe priest also waymarked the entire length of the Camino Frances with yellow arrows, and built up a network of contacts along the Camino and also persuaded municipal authorities that reclaiming the route, preserving its ancient buildings, and providing shelter for pilgrims were tasks they should properly assume. As a priest D Elias could emphasize the Christian obligation inherent in the figure of the pilgrim, while making understood the value of a heritage hitherto taken for granted.

Timeline of the Pilgrimage Site
• ca 813 - supposed tomb of St James discovered in Spain; from this time, increasing numbers of pilgrims journey to Santiago; original church built
• 899 - new cathedral consecrated; bishopric transferred from Padron to Santiago
• 950 - first recorded pilgrimage by Godescalc, bishop of Le Puy
• 997 - cathedral sacked by Al-Mansur
• 1075 - 2nd cathedral begun
• 1080 - Roman rite generally adopted instead of Mozarabic; St James Day moved from December 30 to July 25 (i.e. winter to summer)
• 1100 - Diego Gelmirez made bishop of Santiago; promotes links with Cluny; work starts on 3rd cathedral
• 1122 - Holy Years instigated; plenary indulgence for all pilgrims to Santiago in these years
• 1124 - Santiago made archbishopric
• mid 12th century - Codex Calixtinus produced; pilgrimage by now well established
• 1154 - French king Louis VII makes pilgrimage
• 1175 - Order of Knights of Santiago founded
• 1181 - Papal Bull Regis Eterni confirms Santiago's status as major pilgrimage site
• 1188 - Pórtico de la Gloria completed
• 1211 - 3rd (current) cathedral consecrated
• 1213 - supposed pilgrimage of Francis of Assisi
• from 14th century, pilgrimage declines: Black Death, wars, schism …

http://www.csj.org.uk/history.htm

Le Puy En Velay, France

Le Puy en Velay is the site of the original foundation in 1650 of the Sisters of St. Joseph, who founded Elms College.

Several congregations of women religious originated in Le Puy. The Dominicans of Mère Agnès, who taught and served as sick nurses and housekeepers, were founded in 1221; the teaching Sisters of Notre-Dame, in 1618; the religious of St. Charles, teachers and nurses, in 1624, by Just de Serres, Bishop of Le Puy; the hospital and teaching Sisters of St. Joseph, in 1650, by Père Médaille, who were the first congregation placed under the patronage of St. Joseph; the contemplative religious of the Visitation of St. Mary were founded in 1659; those of the Instruction of the Infant Jesus, for teaching in 1667, by the celebrated Sulpician Tronson, parish priest of St. Georges, and his penitent, Mlle Martel; the Sisters of the Cross, for hospital service and teaching, in 1673.

Two important congregations of men also originated and had their mother-house, in the diocese. Of these the Brothers of the Sacred Heart, founded in 1821 with the object of giving commercial instruction, have their mother-house at Paradis and important boarding-schools at Lyons, as well as in the United States (chiefly Baie Saint-Louis) and in Canada (chiefly at Athabaskaville). The Labourer Brothers, or Farmer Brothers, of St. John Francis Régis were founded in 1850 by Père de Bussy, a Jesuit, and possess seven model farms for the education of poor children. A

http://en.wikipedia.org/wiki/Le_Puy-en-Velay

http://www.newadvent.org/cathen/09185b.htm

Cathedral of Notre Dame Le Puy, France
Crowning the summit of Mount Corneille in the Auvergne region of central France, the cathedral of Notre Dame in Le Puy is one of Europe's oldest, most famous and most beautiful pilgrimage shrines. Much visited during medieval times by pilgrims on their way to Santiago de Compostela and highly venerated for its Black Madonna statue, Mount Corneille's use as a sacred place has its roots in prehistoric times. Prior to the arrival of Christianity an enormous dolmen, or single standing stone, stood atop the sacred hill. Nothing is known of the people who erected this stone nor of the manner in which it was used, yet the mysterious stone was to play a decisive role in the development of Le Puy as a Christian pilgrimage site.
Sometime between the 3rd and 4th centuries AD, a local woman suffering from an incurable disease had visions of Mary. In her visions she received instructions to climb Mt. Corneille, where she would be cured by the simple act of sitting on the great stone. Following this advice, the woman was miraculously cured of her ailment. Appearing to the woman a second time, Mary gave instructions that the local bishop should be contacted and told to build a church on the hill. According to legend, when the bishop climbed the hill, he found the ground covered in deep snow even though it was the middle of July. A lone deer walked through the snow, tracing the ground plan of the cathedral that was to be built. Convinced by these miracles of the authenticity of Mary's wishes, the bishop completed construction of the church by AD 430. Despite ecclesiastical pressures, which sought to combat the survival of pagan religious practices, the great dolmen was left standing in the center of the Christian sanctuary and was consecrated as the Throne of Mary. By the eighth century, however, the pagan stone, popularly known as the "stone of visions," was taken down and broken up. Its pieces were incorporated into the floor of a particular section of the church that came to be called the Chambre Angelique, or the "angels chamber." Most of these early structures disappeared and were replaced by the current basilica, a composite construction dating from the 5th to 12th centuries AD. While primarily an example of Romanesque architecture, the massive cathedral of Notre Dame shows strong Byzantine and Arabic influences in both its construction and decoration.
The city of Le Puy has additional pilgrimage shrine that was much visited during medieval times. Perched high atop an eighty-meter needle of steep volcanic rock, the Chapel of St. Michael marks another site known to have had pre-Christian sanctity.

Catherals We Are Visiting

Paris

Notre Dame Cathedral

Construction of the cathedral of Notre-Dame de Paris began in 1163 during the reign of Louis VII, and Pope Alexander III laid the foundation stone. Construction was completed roughly 200 years later in about 1345.

The choir was completed in 1182; the nave in 1208, and the west front and towers circa 1225-1250. A series of chapels were added to the nave during the period 1235-50, and during 1296-1330 to the apse (Pierre de Chelles and Jean Ravy). The transept crossings were build in 1250-67 by Jean de Chelles and Pierre de Montreuil (also the architect of the Sainte-Chapelle). It was essentially completed according to the original plans.

The reigns of Louis XIV (end of the 17th century) and Louis XV saw significant alterations including the destruction of tombs and stained glass. At the end of the 18th century, during the Revolution, many of the treasures of the cathedral were either destroyed or plundered. Only the great bells avoided being melted down, and the Cathedral was dedicated first to the cult of Reason, and to the cult of the Supreme being. The church interior was used as a warehouse for the storage of forage and food.

After falling into disrepair, a restoration program was carried out in 1845. This program lasted 23 years, and included the construction of the spire and the sacristy.

During the Commune of 1871, the Cathedral was nearly burned by the Communards - and some accounts suggest that indeed a huge mound of chairs was set on fire in its interior. Whatever happened, the Notre Dame survived the Commune essentially unscathed.

Now in 1991, a 10 year program of general maintenance and restoration has begun, and sections of the structure are likely to be shrouded in scaffolds for the foreseeable future.

http://en.wikipedia.org/wiki/Notre_Dame_de_Paris

Sacre Coeur
Situated at the very top of the Montmartre Hill in Paris, the Sacre Coeur was built at the end of the 19th century from contributions taken from Parisian Catholics as an act of contrition after the humiliating Franco-Prussian War of 1870. Construction began in 1874, and was finished in 1914, but the German invasion prevented its consecration until 1919, when France was victorious.

Its famous white architecture dominates the city, and offers a wonderful view. The nearby streets of Montmarte are full of artists and restaurants.

Sacré-Cœur is built of travertine stone quarried in Château-Landon (Seine-et-Marne), France. This stone constantly exudes calcite, which ensures that the basilica remains white even with weathering and pollution.

The basilica complex includes a garden for meditation, with a fountain. The top of the dome is open to tourists and affords a spectacular panoramic view of the city of Paris, which is mostly to the south of the basilica.

The interior of the church contains one of the worlds largest mosaics, entitled Christ in Majesty, which depicts Christ with outstretched arms.

The nearby bell tower contains the “Savoyarde”. Cast in Annecy in 1895, it is one of the worlds heaviest at 19 tons.

The Sacré Coeur in figures:
- Ovoid Dome is the second-highest point in Paris after the Eiffel Tower.
- The bell tower is 83 meters high and contains one of the heaviest bells in the world.
- The bell itself weighs 18.5 tons and the clapper 850 kg.

http://en.wikipedia.org/wiki/Basilica_of_the_Sacr%C3%A9_C%C5%93ur

Chartres

The Cathedral of Our Lady of Chartres (Cathédrale Notre-Dame de Chartres), located about 50 miles from Paris, is considered one of the finest examples in all France of the "Gothic" style of architecture.

Construction of a new building on the Romanesque foundations was begun in 1145, but a fire in 1194 destroyed all but the west front of the cathedral (and much of the town), so that part is in the "early Gothic" style. The body of the cathedral was rebuilt between 1194 and 1220, a remarkably short span for medieval cathedrals. It has a ground area of 117,058 square feet.

Chartres is a cathedral that inspires superlatives, and there are few architectural historians who have not waxed lyrical about its soaring aisles and delicate carving. These tributes are richly deserved, for Chartres is truly one of the greatest of all French Gothic cathedrals. From a distance it seems to hover in mid-air above waving fields of wheat, and it is only when the visitor draws closer that the city comes into view, clustering around the hill on which the cathedral stands. Its two contrasting spires — one, a 349 foot plain pyramid dating from the 1140s, and the other a 377 foot tall early 16th century Flamboyant spire on top of an older tower — soar upwards over the pale green roof, while all around the outside are complex flying buttresses.

According to legend, since 876 the Cathedral has housed a tunic that had belonged to the Blessed Virgin Mary, the Sancta Camisia. The relic had supposedly been given to the Cathedral by Charlemagne who received it as a gift during a crusade in Jerusalem. In fact, the relic was a gift from Charles the Bald and it has been asserted that the fabric came from Syria and that it had been woven during the first century AD. For hundreds of years, Chartres has been a very important Marian pilgrimage center, and today the faithful still come from the world over to honour the relic.

The church was primarily a church for pilgrimage in the 12th century. The fairs that were held in the surrounding area of the cathedral were attended by many of the pilgrims who came to see the cloak of the Virgin, for they coincided with the feast days of the Virgin Mary.

Even the elegance of the exterior does not prepare the visitor for the wonders that lie within. The spacious nave stands 121 feet high, and there is an unbroken view from the western end right along to the magnificent dome of the apse in the east. Clustered columns rise dramatically from plain bases to the high pointed arches of the ceiling, directing the eye to the massive clerestory windows in the apse.

Everywhere vivid colour splashes on to the floor from the superb stained glass windows. Dating from the early 13th century, the glass largely escaped harm during the religious wars of the 16th century; it is said to constitute one of the most complete collections of medieval stained glass in the world, despite “modernization” in 1753 when some of it was removed by the clearly well-intentioned but misguided clergy. From the original 186 stained-glass windows, 152 have survived. The stained glass windows are particularly renowned for their vivid blue colour, especially a representation of the Madonna and Child. During the second World War, most of the stained glass was removed from the cathedral, and stored in the surrounding countryside for protection from German bombers. At the close of the war, the windows were taken out of hiding and replaced.

On the doors and porches, medieval carvings of statues holding swords, crosses, books, and trade tools parade around the portals, their expressions as clear today as when first carved 700 years ago. The sculptures on the west façade depict Christ's ascension into heaven, episode from his life, saints, apostles, Christ in the lap of Mary, and other religious scenes. Below the religious figures are statues of kings and queens, which is the reason why this entrance is known as the 'royal' portal. While these figures are based on figures from the Old Testament, they were also regarded as images of current kings and queens when they were constructed. The symbolism of showing royalty displayed slightly lower than the religious sculptures, but still very close, implies the relationship between the kings and God. It is a way of displaying the authority of royalty, showing them so close to figures of Christ, it gives the impression they have been ordained and put in place by God. Sculptures of the Seven Liberal Arts appeared in the archivolt of the right bay of the Royal Portal, which represented the school at Chartres.

http://en.wikipedia.org/wiki/Chartres_cathedral

Lyon
The Basilica Notre-Dame de Fourvière is a basilica in Lyon. Built between 1872 and 1896, its unusual design draws from a variety of architectural influences. It features fine mosaics, superb stained glass, and a crypt of Saint-Joseph. Perched atop the Fourviere hill, the basilica looms impressively over the city and may be seen from many vantage points. At certain times, members of the public may access the basilica's northern tower for a spectacular 180-degree view of Lyon and its suburbs.

Annecy
Saint Francois Church

Le Puy-
The cathedral of Notre Dame in Le Puy located on Mt. Corneille is one of Europe's oldest, most famous, and most beautiful pilgrimage shrines. Much visited during medieval times by pilgrims on their way to Santiago de Compostela and highly venerated for its Black Madonna statue, it's location's use as a sacred place has its roots in prehistoric times.

Prior to the arrival of Christianity, an enormous dolmen, or single standing stone, stood atop the sacred hill. Nothing is known of the people who erected this stone nor of the manner in which it was used, yet the mysterious stone was to play a decisive role in the development of Le Puy as a Christian pilgrimage site.

Sometime between the 3rd and 4th centuries AD, a local woman suffering from an incurable disease had visions of Mary. In her visions she received instructions to climb Mt. Corneille, where she would be cured by the simple act of sitting on the great stone. Following this advice, the woman was miraculously cured of her ailment.

Appearing to the woman a second time, Mary gave instructions that the local bishop should be told to build a church on the hill. According to legend, when the bishop climbed the hill, he found the ground covered in deep snow even though it was the middle of July. A lone deer walked through the snow, tracing the ground plan of the cathedral that was to be built.

Convinced by these miracles of the authenticity of Mary's wishes, the bishop completed construction of the church by AD 430. Despite ecclesiastical pressures, which sought to combat the survival of pagan religious practices, the great dolmen was left standing in the center of the Christian sanctuary and was consecrated as the Throne of Mary. By the eighth century, however, the pagan stone, popularly known as the "stone of visions," was taken down and broken up. Its pieces were incorporated into the floor of a particular section of the church that came to be called the Chambre Angelique, or the "angels chamber."

Most of these early structures disappeared and were replaced by the current basilica, a composite construction dating from the 5th to 12th centuries AD. While primarily an example of Romanesque architecture, the massive cathedral of Notre Dame shows strong Byzantine and Arabic influences in both its construction and decoration.

Historical Timeline

43 BC
Lyon was founded as a Roman colony by Munatius Plancus, a lieutenant of Caesar.

177 AD
48 Christians were martyred at Lyon during the persecution under Marcus Aurelius.

430
The cathedral of Notre Dame in Le Puy - one of Europe's oldest, most famous, and most beautiful pilgrimage shrines - was begun on Mt. Corneille.

6th century
Founding of the oldest church in Paris - L'Eglise Saint Germain Des Pres.

650
Beginning of Middle Ages
The Middle Ages of Western Europe are commonly dated from the 5th century division of the Roman Empire (into the Western Roman Empire and the Eastern Roman Empire) and the barbarian invasions until the 16th century division of Christianity during the Protestant Reformation and the dispersal of Europeans worldwide in the start of the European overseas exploration. The adjective "medieval" refers to anything of or relating to the Middle Ages.
http://en.wikipedia.org/wiki/Middle_Ages

800
Charlemagne was crowned emperor in Rome.

813
Supposed tomb of St. James discovered in Spain; prompting increasing numbers of pilgrims to journey to Santiago.

876
Chartres Cathedral receives a tunic that had belonged to the Blessed Virgin Mary from Charlemagne, who received it as a gift during a crusade in Jerusalem.

950
First recorded pilgrimage to Santiago de Compostella, by Bishop Godescalc from Le Puy.

962
Construction was begun on St. Michel, the church at the summit of the basalt volcanic obelisk in Le Puy.

1000s
Romanesque architecture flourished. Similar to Roman architecture based on similarities of forms and materials, Romanesque is characterized by a use of round or slightly pointed arches, barrel vaults, cruciform piers supporting vaults, and groin vaults. The great carved portals of 10th to 12th century church facades parallel the architectural novelty of the period—monumental stone sculpture seems to have been reborn in the Romanesque. Examples are found in every part of the European continent, which points out the relative mobility of medieval people. Merchants, nobles, knights, artisans, and peasants crossed Europe and the Mediterranean world for business, war, and religious pilgrimages, carrying their knowledge of what buildings in different places looked like.

1100s
Gothic architecture, which began in 12th century France, flourished in Europe during the high and late medieval period. It is particularly associated with cathedrals and other churches.

1145
Construction of the Chartres Cathedral was begun.

1163
Construction of the cathedral of Notre-Dame de Paris began during the reign of Louis VII, and Pope Alexander III laid the foundation stone.

1213
Pilgrimage of Francis of Assisi to Santiago de Compostela.

1220
Construction of the Chartres Cathedral was finished.

1221
Dominicans of Mère Agnès, who taught and served as sick nurses and housekeepers, were founded in LePuy.

1246
Construction of the Sainte Chapelle in Paris was begun, by Louis IX, who constructed it as a private chapel for the royal palace. The chapel was consecrated six years later in 1248.

1345
Construction of the cathedral of Notre-Dame de Paris was completed roughly 200 years after it began.

1478
The Spanish Inquisition was set up by King Ferdinand and Queen Isabella of Castile with the approval of Pope Sixtus IV. It aimed primarily at converts from Judaism and Islam (who were still residing in Spain after the end of the Moor control of Spain), who were suspected of either continuing to adhere to their old religion (often after having been converted under duress) or having fallen back into it, and later at Protestants. In Sicily and Southern Italy, which were under Spanish rule, it targeted Greek Orthodox Christians. It ended in 1834.

1491
Saint Ignatius of Loyola born. He was the principal founder and first Superior General of the Society of Jesus (Jesuits) along with Saint Francis Xavier.

1506
Saint Francis Xavier born. He was a pioneering Christian missionary and co-founder of the Society of Jesus (Jesuit Order). The Roman Catholic Church considers him to have converted more people to Christianity than anyone else since St. Paul.

1517
The Protestant Reformation, a movement in the 16th century to reform the Catholic Church in Western Europe, began when Martin Luther posted his 95 Theses on the practice of indulgences to the door of the Castle Church in Wittenberg (Germany). The reformation ended in division and the establishment of new institutions. The four most important traditions to emerge directly from the reformation were the Lutheran tradition, the Reformed/Calvinist/Presbyterian tradition, the Anabaptist tradition, and the Anglican tradition. Subsequent protestant traditions generally trace their roots back to these initial four schools of the reformation. It also led to the Catholic or Counter Reformation within the Roman Catholic Church through a variety of new spiritual movements, reforms of religious communities, the founding of seminaries, the clarification of Catholic theology as well as structural changes in the institution of the Church.

1534
The Jesuits were founded by Ignatius of Loyola and Saint Francis Xavier. They organized their order along military lines, and strongly reflected the autocratic zeal of the period, characterized by careful selection, rigorous training, and iron discipline. They became preachers, confessors to monarchs and princes, and educators reminiscent of the humanist reformers, and their efforts are largely credited with stemming Protestantism in Poland, Bohemia, Hungary, southern Germany, France, and the Spanish Netherlands.

1545
The 18-year Council of Trent convened; it was a commission of cardinals tasked with institutional reform, to address contentious issues such as corrupt bishops and priests, indulgences, and other financial abuses. The Council clearly repudiated specific Protestant positions and upheld the basic structure of the Medieval Church, its sacramental system, religious orders, and doctrine. It rejected all compromise with the Protestants, restating basic tenets of Medieval Catholicism. The Council clearly upheld the dogma of salvation appropriated by faith and works. Transubstantiation, during which the consecrated bread and wine were held to become (substantially) the blood of Christ, was upheld, along with the Seven Sacraments. Other Catholic practices that drew the ire of liberal reformers within the Church, such as indulgences, pilgrimages, the veneration of saints and relics, and the veneration of the Virgin Mary were strongly reaffirmed as spiritually vital as well.

1550
End of Middle Ages

1552
Saint Francis Xavier died at 42.

1556
Saint Ignatius of Loyola died at 65.

1563
The Council of Trent ended.

1567
Francis de Sales was born in the Annecy region into a noble family, and after a crisis of religious faith as a young man, decided to become a priest against the wishes of his family.

1572
Jane Frances de Chantal was born. She founded the Sisters of the Visitation, which preceded the Sisters of St. Joseph in Annecy.

1580
Saint Vincent de Paul born at Pouy, Gascony, France. He is the one who conceived the idea of enlisting good young women for this service of the poor, and established the Daughters of Charity.

1600s
The Baroque style started around 1600 in Rome, and spread to most of Europe. In the arts, Baroque is both a period and the style that dominated it: The Baroque style used exaggerated motion and clear, easily interpreted detail to produce drama, tension, exuberance, and grandeur in sculpture, painting, literature, and music. The popularity of the "Baroque" was encouraged by the Roman Catholic Church which had decided at the time of the Council of Trent that the arts should communicate religious themes in direct and emotional involvement.

1604
Jane Frances de Chantal meets Francis de Sales.

1610
Saint Francis de Sales and Saint Jane Frances de Chantal founded the women's Order of the Visitation of Holy Mary.

1618
The teaching Sisters of Notre-Dame, founded in LePuy.

1622
Ignatius Loyola and Francis Xavier canonized.

1624
The religious Sisters of St. Charles, teachers and nurses, founded by Just de Serres, Bishop of Le Puy.

1650
The Sisters of St. Joseph founded in LePuy.

1658
The Inspired Prophetic Letter, written by Jean-Pierre Medaille, was believed to have been sent to Sister Marguerite Burdier, one of the first founding women of the Sisters of St. Joseph.

1659
The contemplative religious of the Visitation of St. Mary were founded in LePuy.

1660
Saint Vincent de Paul died in Paris at 80.

1667
The Sisters of the Instruction of the Infant Jesus founded by the celebrated Sulpician Tronson, parish priest of St. Georges, and his penitent, Mlle Martel.

1673
The Sisters of the Cross, for hospital service and teaching, founded in LePuy.

1737
St. Vincent de Paul canonized.

1759
Mother Jeanne Fontbonne born.

1763
Cardinal Joseph Fesch, Archbishop of Lyons born in Corsica; uncle to Napoleon.

1767
Jane Frances de Chantal canonized.

1778
Jeanne Fontbonne entered a house of the Sisters of St. Joseph.

1789-1799
The French Revolution - This was a pivotal period in the history of European and Western civilization. During this time, republicanism replaced the absolute monarchy in France, and the country's Roman Catholic Church was forced to undergo a radical restructuring. While France would oscillate among republic, empire, and monarchy for 75 years after the First Republic fell to a coup d'état, the Revolution is widely seen as a major turning point in the history of Western democracy—from the age of absolutism and aristocracy, to the age of the citizenry as the dominant political force.

1794
Mother Jeanne Fontbonne scheduled to be executed on July 28; she was spared when Robespierre fell on July 27.

1799
End of the French Revolution.

1806
The birth of St. Catherine Laboure.

1807
The Sisters of St. Joseph regroup in Lyon under the leadership of Mother St. Jeanne Fontbonne.

1830
St. Catherine Laboure at the age of 24 had an apparition of Mary.

1834
The Spanish Inquisition ended 356 years after it began in 1478.

1836
Mother St. Jeanne Fontbonne sends a "little band" of SSJs to the United States.

1839
Death of Cardinal Fesch in Rome at 76.

1843
Mother Jeanne Fontbonne died at 84.

1868
Paul Claudell was one of the foremost French poets and playwrights in the early 1900s, and helped provide a new religious focus to the literature of his time. His writings are examples of the Roman Catholic revival in French literature and philosophy. He died in 1955.

1872
Construction begun on the Basilica Notre-Dame de Fourvière in Lyon.

1874
Construction begun on the Sacre Coeur Basilica in Paris.

1876
Sister Catherine Laboure died at the age of 70.

1880
The Sisters of St. Joseph come to Springfield, Massachusetts, 44 years after they came to the United States in 1836.

1896
Construction completed on the Basilica Notre-Dame de Fourvière in Lyon.

1914
Construction finished on the Sacre Coeur Basilica in Paris.

1914
The cafe Les Deux Magots became the intellectual centre of Paris, and place to "see and be seen."

1933
St. Katherine Laboure was beatified.

1977
The French Government decides to convert the Gare d'Orsay station to a museum, and it was opened by President François Mitterrand in 1986.

2006
Twelve pilgrims from Elms College visit sites in France which are relevant to the founders of the college, the Sisters of St. Joseph.

Reflection From Eileen Kirk

Reflection on our Journey:
I do believe that we met God in so many faces and places while in France…
Eileen Kirk

It is difficult to capture in words the experiences of our time in France while walking “in our founders’ footsteps.” The trip was absolutely incredible!

Having Sr. Eleanor Dooley as our group leader was such a blessing…To walk with her made the journey so much more meaningful for each of us. We were always enveloped by her gentle spirit, brilliant mind, masterful storytelling, sense of wonder and beauty, great humor, and ever-present kindness to all. Indeed, we are better people for having spent time with her.

There were so many graced moments on the trip. Many of us will never forget the time spent at Sainte Chapelle. In the afternoon, as we sat in the chapel marveling at the beauty surrounding us, Sr. Eleanor spoke of the history of the Sisters of Saint Joseph, of the courage of those first sisters in 1650 and then again in 1812, of how they selflessly set out to answer the needs of the day, and of how we are called to do the same today.

In the evening, we returned to Sainte Chapelle to hear a group of seven musicians give an amazing concert. There is something about being in a sacred and holy place and experiencing music played from the heart that makes one truly believe that goodness is being dispersed all around and that all is well for the time being…

The same night of the concert, several members of the group went back to Notre Dame de Paris for a special documentary on the history of the cathedral and its place and meaning in the lives of the people who live in France and of those who visit each day. The narrator echoed what many felt: “By the grace of God, you are here.” How grateful we were to be surrounded by such beauty and to feel the presence of God within us…

Our visit to Lyon included a visit to Mother St. John Fontbonne’s grave where prayers of thanksgiving were offered for the courage and faith of Mother Fontbonne in sending sisters to the United States. We also spent much time at the motherhouse of the Sisters of Saint Joseph in Lyon where we were able to view Mother Fontbonne’s room and other memorials to her, as well as view pieces of artwork, memorabilia, and correspondence from Sisters of Saint Joseph around the world.

Perhaps the visit that was most profound for many was the time spent in Le Puy, the site of the original founding of the Sisters of Saint Joseph in 1650. Here we saw the original kitchen of the first sisters…We were “standing on holy ground” and one could sense the awe, reverence, and hope of all who were present. In a silent moment, all sorts of feelings rushed forth: gratitude for the first sisters who had tremendous faith and courage to go forth into Le Puy to live and work among those most in need; gratitude for the Sisters of Saint Joseph of Springfield and for all they continue to do to answer the needs of the day; prayers for the college, that in the spirit of the SSJ’s, we may always continue to work for a more just society; a prayer of thanksgiving for the blessing of being one of the “pilgrims” searching for what is right and good…

Everywhere we went, we were warmly greeted by Sisters of Saint Joseph, and one could clearly sense the common thread of gracious hospitality that is part of the charism of the Sisters of Saint Joseph. We have made friends in far-off places, and we know that part of what unites us is the answer to the call to “unite neighbor with neighbor and neighbor with God.”

In looking back at the time spent in France, and in scrolling through the many photos, we can’t believe that we accomplished so much in just over a week! We visited so many places of worship, places to where people still journey each day in hopes of bringing peace to oneself, to one’s family, community, or the world at large. At each stop, we would pause to light a candle and offer our prayers… for the college, for the Sisters of Saint Joseph, for those back home to whom we had made a promise for prayer, for special intentions, and for the gift and blessing of being on the trip.

I have a new appreciation of places of worship, for their bells have been calling to many over the years. During my time in France, I read a short book entitled A Good Life, by Robert Benson. In his book, Benson writes of church bells: “It is prayer that is as old as our faith itself, older even. And it is as new as the day in which it is offered. “The bells break in upon our cares to remind us that all things pass away,” wrote Thomas Merton once. “The bells say: we have spoken for centuries from the towers of great churches. We have spoken to the saints, your (ancestors) in their land. We call them, as we call you, to sanctity.” The bells are calling us all, and that echo we hear within is the sound of our longing to be with God.”

I do believe that we met God in so many faces and places while in France. We will carry our journey deep within us for years, for “our God has done great things for us; we are filled with joy.” May we continue our journey here, sustained by the spirit and charism of the Sisters of Saint Joseph, to carry on the work begun by our ancestors, those first six sisters, and by Mother St. John Fontbonne.

Reflection On The End Of The Pilgrimage

Our pilgrimage did not end in Le Puy - it began there. We 12 have returned to the lives we left; we are the same, yet not the same.

We have learned more about our shared history, and have come to experience with greater insight the struggles and sacrifices of our founders. We have walked in their footsteps, and come to know their stories and be inspired by their faith.

The founding Sisters formed a community of women who would love and serve their “dear neighbor.” They worked in orphanages and schools; they took care of the poor and the sick. What began in that little village of LePuy, France, more than 350 years ago continues to be lived every day, by the Sisters of St. Joseph here in Springfield, and by congregations like them throughout the world.

Our pilgrimage has been, like all pilgrimages before ours, a questing, searching journey.
In the end, we have found what we were looking for: a deeper connection to our founding mothers, a deeper reverence for the struggles of Christians throughout the centuries, and a deeper faith in our God.

For this experience, and for our many blessings, I am thankful. I am forever changed.

Annie

Daily Log - 10.24.06

This is our last morning in lovely LePuy, and we spent the morning at the International Center of the Sisters of St. Joseph.

The center was conceived of in 2000 on the 350th anniversary of the order's founding - when representatives from all over the world met to discuss the charism of the sisters and how they might address the needs of today's world.

The center opened two years ago with contributions from SSJ congregations all over the world.

According to the Center's mission statement:

In this 21st century, recognizing the urgent need for understanding and respect among peoples, cultures and religions, for one another and for the planet, the Sisters of St. Joseph of the world have created Centre International St. Joseph. The mission of the Centre is to promote interaction, collaboration and communion among Sisters, Associates and lay partners in creating an earth community based on the values of right relationship with God, with others, and with the planet.

We were met by two sisters who are spending two years at the center: Sr. Sheila Holly of Philadelphia and Sr. Mary Diesbourg of Canada. They showed us around the building, which includes guest rooms for up to 14 visitors. They told us that they have had about 500 visitors in the past two years - sisters, associates and lay partners from around the world - to study, make retreats, or pilgrimages.

Asked if language is a problem during these visits, Sister Sheila said "No: heart speaks to heart, regardless of language."

When we were leaving, the two sisters sang us a good-bye song, standing arm in arm and waving white hankies.

http://www.centreinternationalssj.org

This afternoon it was travel, travel, travel. Our tour bus brought us back to Lyon (2 hours), we took the bullet train from there back to Paris (another 2 hours), and the tour bus picked us up at the station and brought us back to our hotel. We hardly know where we are anymore!

As an aside, we got a lovely note from our bus driver, Hakim, who has been with us for the past two days. He's from Lyon, and drove us to LePuy and then back to Lyon, and toured and ate with us in LePuy because he had never been there and was very interested in what we were doing. When he brought us back to Lyon, he gave Sr. Eleanor a post card on which he had written:

"Vous etes des anges, car la ou vent les anges il fait tourjours beau. Bon retour a vous tous et merci beaucoup de votre gentilesse et votre bonne humeur,"
which means, roughly:
"You are angels, and where angels go, the weather is always beautiful. A good trip back to all of you, and thank you very much for your niceness and your good humor."

In fact, Hakim was OUR angel; he took very good care of us and got us safely where we were going. And he did it always with patience and politeness. He was one of many angels that crossed our path on this amazing voyage.

When we got back to Paris, we regrouped and gathered together for one last time for a "Farewell to France" dinner. We virtually took over a small bistro near our hotel, and I'm sure they had never had 12 tired, hungry Americans in there at once before! We certainly kept the one waitress VERY busy!!!

We raised our glasses in salute to many things:
to Sr. Eleanor, whose gracious leadership was the key to our wonderful trip;
to Elms College, for recognizing the importance of this pilgrimage;
to the Sisters of St. Joseph, who for 350 years have embodied the spirit of God in the love of our neighbors;
and to France, which now holds so many magical memories for us all.

Annie

After dinner, Sr. Eleanor very much wanted us to walk down the Champs Elysess to celebrate the night before we leave Paris to return home. She wrote:

Tonight, we will conclude our time in France with a midnight walk along the Champs Elysees illuminated - a spectacular way to end our wonderful week. We know that the pulse of this wonderful ancient civilization will continue to touch us as it must have touched the early Sisters, must have touched Father Medaille, and must have touched Mother Fontbonne.

We have all been priviledged to come to France, and to absorb the greatness of history and culture here, and we look forward to returning home to our families and friends with the spirit and inspiration of our founders transforming our lives.