After introducing the pilgrimage experience (chapter 1), and preparing for the pilgrimage (chapter 2), Hudson takes the third chapter to flesh out the first of three essential ingredients of the pilgrimage experience.

When discussing the importance of truly encountering our suffering neighbor, Hudson writes:

For over twenty-five years I have pursued the call of being a pastor. This daily work includes the daunting responsibility of enabling others to grow as disciples of Jesus. In responding to this vocational challenge I lead Bible studies, host silent retreats, offer spiritual counsel, conduct teaching seminars, participate in small groups, and engage in countless pastoral conversations.

While all these ministry endeavors are definitely worthwhile, without the specific ingredients that the pilgrimage experience offers, these efforts at spiritual formation lack a vital ingredient. Arising from careful observation of the changed lives of those pilgrims who have opened themselves to their suffering neighbors, this conviction shapes significantly the way in which I now encourage others along the Christ-following path.

I encourage the pilgrimage experience as a method for personal transformation and change not only because of what I see in others’ lives. In my personal experience, my suffering neighbor is where I meet the crucified and risen Christ. Each day I am given privileged access into the lives of persons who suffer greatly.

These daily encounters with the terminally ill, the depressed, the economically poor, the retrenched, the divorced, the childless, the addicted, the elderly, the bereaved, and other suffering men and women affect profoundly my understanding and experience of the Christ-following life. The Spirit has used these relationships to foster my ongoing conversion.

Hudson believes that when we really open ourselves up to those who suffer, the Spirit of God will do three things. He will open blind eyes, uncover our own inner poverty, and reveal our hidden riches.

Under the heading of “opening blind eyes” Hudson discusses how we often fail to recognize the suffering neighbor because of a lack of engagement, cold indifference, and sometimes even resentment toward those in need.

Hudson offers a few diagnostic questions such as:

Is my seeing limited by the other person’s color, class or culture?

Do I focus upon outward appearances in my dealings with people?

Do I view others based on first impressions rather than hearing them out?

Do I look at possessions as being more important than persons?

In regards to facing our own inner poverty, Hudson argues that we need to let go of virtuous illusions about ourselves as guileless, respectable, and caring people. “So, rather than acknowledge the garbage in our hearts, we pretend that all is well within.”

Lastly, when discussing the revealing of our hidden riches, Hudson believes that as we open ourselves up to the suffering of others our “concealed compassionate natures begin to flower.” This occurs in various ways:

Egocentric attitudes and drives start being replaced by more caring responses.

Self-centered slowly gives way to a growing awareness of other people’s needs.

In the place of obsessive self-interest, a concern for the common good develops.