Does a Pilgrimage have to be a Physical Journey?

Sally Welch in ‘Making a Pilgrimage’ (Lion, 2009) defines a pilgrimage as, ‘..a journey of purpose,’ but does this journey have to be a physical one? Are retreats also a type of Pilgrimage and would other experiences of faith count or not?

As the idea of an actual pilgrimage to a destination began to become less popular the idea of an inner journey, a ‘spiritual pilgrimage’ rather than a physical one, became more popular supported by the writings of Saint Gregory of Nyassa and Saint Augustine saying that to come closer to God you do not need to change place. Added to this were saint Jerome’s concerns about, ‘..neglecting of everyday duties in favour of pilgrimage to the Holy Land..’. This is perhaps something that can be recognised by the modern person – a lack of time and concern that leaving your job for the 30 days to walk from Saint Jean Pied du Port to Santiago in the current economic climate could mean that you return to no job.

In the 12^th Century the Crusades made travel dangerous and difficult so seven churches in Europe were made pilgrimage churches so that a pilgrimage to them would be classed as the same as a journey to Jerusalem so the idea of a substitute to a pilgrimage was gaining prominence.

So a journey to Santiago is not necessary as a Pilgrimage – alternatives can be sought for those without the money or the time perhaps a more local alternative can be sought to a local Church or an ancient cross in the area or perhaps a meditation can also work as well?

Does anyone have any methods of pilgrimage that does not involve a physical journey?

[If a more local Pilgrimage related to Saint James is sought in the UK then a journey to see the hand of Saint James could be possible:

the hand of Saint James somehow became separated from his body and in 640 was being stored by the Bishop of Torcello of Venice and in 1072 was a part of the collection of the German Imperial chapel before being given, in 1133, to Reading Abbey’s founder by Henry I (or possibly the daughter of Henry I Matilda who was the widow of Henry V Emperor of Germany [Emperor Frederick Barbarossa did ask for the hand’s return but was politely refused and sent many gifts in return]). The hand is why the symbol of Reading Abbey had upon it three scallop shells.

The hand was one of 230 relics at the Abbey and was used in healing ceremonies (and was dipped into the ‘water of Saint James’) and attracted Pilgrims from all over Europe as well as the interest of Royalty with it being taken to Henry II before he went on a difficult oversees campaign and Richard Coeur-de-Lion considering taking it with him on his crusades.

In 1539 came the dissolution of the Monasteries and the hand was hidden in an iron chest before being dug by workmen who were building Reading Gaol in 1786 who gave it to Reading museum. In the 1840s a J scott Murray bought thee hand and put it in his private chapel at Danesford House in Reading and Marlow and on his death he left it to Saint Peter’s Church in Marlow where it is still on display (it made a brief return to Reading for five days for Saint James’ day in 2011 to the Church of Saint James).]