This research draws upon the disciplinary approaches of sociology to address the following question: how do different Christian pilgrimage groups in Jerusalem organize their activities on the trip to the Holy Land so that they feel able to experience the life of Christ, and through this, to confirm their belief? By extension, how does pilgrimage today fit within a long history of emplacement of the Bible in the Holy Land? The paper argues that the primary elements of this experiential organization are narrative (stories of Christ's life), place (where it all happened) and performance (formal ritual, prayer, and singing at sites). It is by conjoining the Christian narrative and the specific topography in that part of the world now called the Holy Land through performative practices of believers that these specific locales become the place where Christ lived his life. This research draws on two and a half years of ethnographic fieldwork in Jerusalem, conducted during several trips between 1997 and 2006. This relationship between narrative, place, and performance on Christian pilgrimage, however, is not new. It can be noticed already in the early pilgrimage accounts, beginning with the fourth-century “Pilgrimage of Egeria”. Egeria recorded her account just decades after Constantine built the Church of the Holy Sepulchre, at a time when local clergy were developing liturgical narrative traditions connected to the holy sites, by applying local topography and customs to interpretations of Biblical text. Today it is professionally trained and licensed tour guides that lead contemporary pilgrims to sites associated with a conception of Biblical reality. The guides, in cooperation with the clergy, perform the Biblical text in much the same way that Egeria described. Their performance, and their sense of connection to a long history of enactment, suggests structural continuities in the way Christians have experienced faith within a context of Biblical topography.