Religious travel is a multidimensional phenomenon that encompasses spiritual growth, fulfilling obligations, communion with deity and expressions of devotion (Barber, 1993; Eade & Albera, 2017; Tomasi, 2002). However, it also involves commercialization and commoditization, economic development, community resources and public relations, conflict and conflict resolution, health and wellness, as well as geopolitics and propaganda. In the modern era, the boundaries between pilgrimage and tourism no longer exist. They are in many ways a reflection of one another. This book aims to address many of these issues. It describes, assesses and illuminates many of the patterns and trends associated with modern-day Christian travel and tourism.

Moufakkir et al. (in press) have clarified with regard to Muslim travelers that not all journeys undertaken by Muslims qualify as ‘Islamic tourism’ or ‘halal tourism’. Many Muslims, including non-practicing Muslims, in fact seek leisure experiences that have nothing to do with their religion. Likewise, just as Moufakkir et al. suggest regarding Muslims, our focus in this book has been travel for religious or spiritual purposes, but we recognize that not all Christians undertaking trips or holiday vacations qualify as being part of ‘Christian travel’. Christians are prolific travelers for a wide range of purposes; not all of their motives are faith oriented and not all have been a part of this discussion, nor should they be. Here, we have focused attention on the manifestations and outcomes of Christians’ faith-based travel.

While the Catholic and Orthodox churches have maintained the importance of pilgrimage as an outward demonstration of faith shortly after the death of Christ to the present, the Protestant Reformation and its anti-pilgrimage stance ended the widespread practice among many reformist Christian organizations. Although mainstream Protestantism forbade pilgrimage after the 16th century, today Protestants of many denominations are enthusiastic travelers who visit sites in the Holy Land, throughout the Mediterranean and places in Europe associated with the Reformation (Breger et al. , 2012).