Reading Response 2

Would like to direct this response to two particularly striking aspects - discussion of space as sacred and continuity in religious tradition.

Armstrong, very early on, initiates an interesting discussion regarding the role of certain space as "sacred". I very much agree with her notions that humans naturally attempt to give items (or locations, etc) a deeper meaning; without a "meaning" an item is merely an item, incomparable and indistinguishable from any other "item". The ultimate (in relative importance) and historically most discussed "meaning" is rationale behind Earthly existence - cue: religion. Thus, cities infused with religious history or symbolism take on an importance that moves beyond mere representative symbolism and instead, epitomize the religion itself. Religious space is not the only space that can become scared or representative of a higher calling, though. While not strictly religious, one can observe a similar creation of "sacred space" in "revolutionary space". Small sections of land, such as Tafir Square or the Gdansk Shipyards, become sacred embodiments of higher causes. Much as sacred cities offered a conduit to the gods, revolutionary space offers a direct connection with the higher cause (or deeper meaning). Overall, Armstrong's first chapter raises a very crucial aspect regarding understanding Jerusalem and similar locations - humans' inherent needs to attribute meaning manifests itself in sacred space.

Particularly, I was most struck by the apparent continuity in religious tradition. Religions did not and do not rise from nothingness. Contemporary forms of religion represent a millenia old process of incorporation, adaptation and reformation. Contemporary religions' competition seems almost meaningless when considering the common origins of the religions, especially when common theological origins contradict a religion's contemporary values/theology. Armstrong's recount very much presents religion as a constant cultural process. As humans try to make sense of the mysterious natural world, they create narratives to give context and explanation. As cultural norms and perceptions change, these explanations change similarly. From this, Armstrong notes the Kingdom of Israel's adaptation of the "old gods" (Baal/El) and slow transformation to a monotheistic system, with remnants of the old narratives still present. One has difficulty grasping the concept of one religion's "rightness" over another, considering the Abrahamic religions emerged from the same ancient, polytheistic tradition.