As part of the Jubilee celebrations, pilgrimage to the place of martyrdom of St. Arethas and Companions is being promoted, which with the attached plenary indulgence becomes an even more compelling and attractive spiritual undertaking.

Pilgrimage

A pilgrimage involves both a spiritual and physical journey. To embark on pilgrimage is to visit holy places and there encounter the presence of God. Thus it is as much a physical movement as a conversion of the heart. Philippians encourages Christians to be willing to submit to divine will, even if this comes at great personal cost, a kenosis. The pilgrim is instantly transformed by the experience of the journey, the spirit is disposed to divine grace and he comes out a new person at the end of it.

As early as the second century, Christians had shown great interest in visiting holy places, among which is Palestine, to walk on the land where the Lord Himself walked. A nun named Egeria is said to have been the first documented pilgrim to the Holy Land in the fourth century, leaving detailed accounts of what she had witnessed, describing how early Christians venerated and preserved places identified with the life of Christ, following the example of the saintly Queen Helena some decades before.

When travel to Palestine later became more perilous and almost impossible, Christian pilgrimages were shifted to Rome, by then already the See of Peter. Many other sacred sites, often identified with the Virgin Mary or the Apostles, were later established, such as the now-popular Santiago de Compostela in Spain, where the remains of St. James the Great are said to be buried.

In the Arabic tradition, pilgrimage or hajj takes an even more exalted status, as it is canonically prescribed as one of the five pillars of Islam. Sadly the great importance placed on pilgrimages in the Christian tradition was lost over time, with the erosion of the fortunes of ancient holy sites such as Edessa or Antioch.

Motivations for undertaking a pilgrimage vary. For many, it is a way of giving thanks to God for blessings and answered prayers. For others, it is to seek divine intervention, healing or conversion. In the medieval times, pilgrimage was also substituted in place of punishment for serious misdeeds, as an act of penance. When a pilgrim reaches his destination, his sins are forgiven and he is welcomed back into the community.

The Extraordinary Jubilee of St. Arethas and Companions grants the Catholic faithful, especially those in the Arabian Peninsula, the privilege of undertaking a unique pilgrimage, with attached plenary indulgence, to the land of the holy martyrs: Najran.

Najran

Najran is situated in the southern part of Arabia, on the edge of the vast Rub Al-Khali, or Empty Quarter; it is the last town before crossing into Yemen and farther, before reaching the strait separating the Arabian Peninsula from Africa. It can be physically challenging nowadays to reach Najran; it takes a minimum of ten hours of land travel to get there from the major cities of Riyadh or Jeddah.

The existence of this oasis dates back to the biblical times, when it was first called Ragmat or Raamah in Genesis (10:7). The Roman prefect of Egypt, Aelius Gallus, was later said to have arrived there during his failed conquest of Arabia Felix in 25 BC.

However, without a doubt, Najran gained prominence in late antiquity due to the horrific event that had taken place there: the martyrdom of Arethas and his people in AD 523. Ancient hagiographic accounts narrate how the Himyarite king Dhu Nuwas besieged the city and burned much of what was then an important Christian enclave. When it was recaptured two years later by Christian forces led by the saintly Ethiopian king, Caleb, Najran became a major pilgrimage center for Arab Christians for almost a hundred years. It was believed that glowing processions were held nightly with the pilgrims’ attention centered around a martyrion – a shrine housing the relics of St. Arethas and the thousands of martyrs.

What to see

I first came to Najran about thirteen years ago, when we became aware of the story of St. Arethas. In those days very little was known about this southern town, its interesting history, much more its association with a group of Christian martyrs. What we knew was that the reputed site of martyrdom, al-ukhdud, had been identified by archaeologists years earlier with great precision. When we were able to visit al-ukhdud – then and now no more than piles of rocks and a desolate place in the center of a progressive town – a simple marker briefly describes the horrible event in the sixth century which sadly contains obvious inconsistencies, and therefore does not capture the gravity of the event.

Visiting al-ukhdud today can be a bit daunting. As the site appears to be just an abandoned archaeological terrain with a few markings or descriptions to guide visitors, the experience can be disappointing. But because a pilgrimage is not only about what the eyes see but also what the heart can contemplate, approaching al-ukhdud with the eyes of faith can have powerful and inexplicable impact. I have the distinct blessing of hearing from pilgrims I had accompanied how moved they were by the brief encounter with the martyrs, and how much the pilgrimage deepened their faith. I can only attribute such powerful testimonies to the intercessions of the saints.

Rock of Contradictions

Deep in the heart of the desert, some 120 kilometers from Najran town proper, lies an important landmark that pilgrims visit during the pilgrimage: the petroglyphs of Bir Hima which follows the trail of the martyrs’ persecutors. One is simply astonished by the near-perfect state of preservation of the rock inscriptions after one thousand five hundred years of exposure to the elements of the harsh desert. Written in ancient Sabaic (the language of the legendary kingdom of Saba/Sheba), it was originally intended to trumpet the might of the invading forces of Dhu Nuwas as they march to Najran. The writings describe how they amassed war booty consisting of thousands of slaves, livestock, and other loots.

Today this symbol of conceit in the ancient world is our source of inspiration as it definitively confirms the exact date of their martyrdom. Written in stone for all to see! Because of it, our veneration of the holy martyrs of Arabia is not empty.

Unique Spiritual Experience

I can easily attest to the many spiritual fruits of a pilgrimage to the land of St. Arethas. In fact, I’m beyond belief that such a simple weekend pilgrimage can have powerful consequences.

The testimonies of previous pilgrims whom I had the joy of accompanying were simply awe-inspiring. People found their way back to the sacrament of penance after many years. Claims of answered prayers were common, and many often shared their experience of inner healing and renewed faith.

Our communal prayers, whether on a moving bus or inside a humble room full of pilgrims, become more meaningful and effective. The breaking of bread in a cenacle-like setting after the first Easter, with pilgrims crowded around a makeshift altar, brings us into deep intimacy with the Risen Lord.

I think what makes the Jubilee pilgrimage to Najran unique, above all, is that it celebrates not only the witness of the martyrs fifteen hundred years ago, but it is also a response of faith to God’s unconditional invitation of love and mercy by today’s Catholics.

(The author has been accompanying pilgrimage groups to south Arabia, sharing his passion for the history of the region and his devotion to the holy martyrs. For information on organizing group pilgrimages to Najran, kindly consult your parish priests.)