The Sanctity Of Space
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One important and recurring theme concerns political and ideological disagreement within and between groups sharing the same properties, whether Anglo, Athapaskan, or Pueblo. Carmean does not gloss over such conflicts by suggesting easy answers. Nor does she portray them as insurmountable obstacles. Rather it is through an examination of the way different cultures view the sanctity of space that a productive understanding may be achieved. A quarter century ago the U.S. Forest Service saw the expansion of downhill skiing facilities on the San Francisco Peaks as a fair compromise with Native interests within a multiple-use framework (134-41). The Navajo and Hopi disagreed with the ruling, not due to a contentious nature but because their traditional cultural properties cannot be moved in the same way that Anglo religious sites often can. By understanding the Navajo conception of the original and timeless sanctity of the landscape and its features, one begins to understand the dichotomous tension between perspectives of traditional versus nontraditional Navajo, and between cultural resource management strategies seeking the avoidance of impacts versus those seeking the mitigation of impacts.
The military space program has mostly been led by the Air Force. For the past several years, the military has been flying an unmanned space plane, a lot like the retired civilian space shuttle but smaller, experts said.
We are all infatuated with the splendor of space, with the grandeur of things of space. Thing is a category that lies heavy on our minds, tyrannizing all our thoughts. Our imagination tends to mold all concepts in its image. In our daily lives, we attend primarily to that which the senses are spelling out for us: to what the eyes perceive, to what the fingers touch. Reality to us is thing-hood, consisting of substances that occupy space; even God is conceived by most of us as a thing. (5)
Judaism is a religion of time aiming at the sanctification of time. Unlike the space-minded man to whom time is unvaried, iterative, homogeneous, to whom all hours are alike, quality-less, empty shells, the bible senses the diversified character of time. There are no two hours alike. Every hour is unique and the only one given at the moment, exclusive and endlessly precious. (8)
When history began, there was only one holiness in the world, holiness in time. When at Sinai the word of Hod was about to be voiced, a call for holiness in man was proclaimed: \"Thou shalt be unto me a holy people.\" It was only after the people had succumbed to the temptation of worshipping a thing, a golden calf, that the erection of a tabernacle, of holiness in space, was commanded. The sanctity of time came first, the sanctity of man came second, and the sanctity of space last. Time was hallowed by God; space, the Tabernacle, was consecrated by Moses. (10)
The meaning of the Sabbath is to celebrate time rather than space. Six days a week we live under the tyranny of things of space; on the Sabbath we try to become attuned to holiness in time. It is a day on which we are called upon to share in what is eternal in time, to turn from the results of creation to the mystery of creation; from the world of creation to the creation of the world. (10)
When history began, there was only one holiness in the world, holiness in time. When at Sinai the word of Hod was about to be voiced, a call for holiness in man was proclaimed: \\\"Thou shalt be unto me a holy people.\\\" It was only after the people had succumbed to the temptation of worshipping a thing, a golden calf, that the erection of a tabernacle, of holiness in space, was commanded. The sanctity of time came first, the sanctity of man came second, and the sanctity of space last. Time was hallowed by God; space, the Tabernacle, was consecrated by Moses. (10)
In the lead up to the Soviet collapse, religious manifestations resurfaced in the public space. Eastern Christian communities seemed to elude from the hardened core of atheist Marxism and religion was vindicated by history. The spirit that spawned from the Romanian democratic revolution attempted to glorify the anti-communism resistance from the early years of the proletarian regime. Prisons which hosted the regime's dissidents were transformed into museums, displaying the hypostasis of political and religious oppression. Prisoners who suffered from communist re-education became \"martyrs of communism\". Narratives pervaded the social space and graves of martyrs developed as places of Orthodox Christian pilgrimage where mystical experiences contribute to the matrix of faith, determining the believer to acquire a new form of religious truthfulness.
The paper discusses how the religious pilgrimage enacts as a memory of the past, creating frameworks for certifying the sanctity by concomitantly experiencing mystical encounters with the perceived Saints. Unrecognized by the Official Church, the pilgrimage represents the space in which the past materialise in the fabric of lived tradition. In the aftermath of the pilgrimage, the Orthodox Christin becomes a specific type believer, using prioritisation tools as messianic time, the memory of the past and mystical experience for claiming religious truthfulness in the spectrum of possibilities which characterises the Orthodoxy.
This latter view is taken up by Daniel Ross Goodman in a recent piece here at Public Discourse. Goodman thinks that we now know that science, not religion, tells us how the universe works. But religion is still valuable, he thinks, because it tells us about the meaning of the universe and shows us the sanctity of every human person. Like literature, religion can help us empathize with others and imagine better futures. Belief in a God who calls us to disciplined flourishing can give us a firm foundation for setting off into the cosmos for the sake of perfecting ourselves. But to attain this sort of faith, Goodman argues that we must shed views of God as authoritarian, of human persons as intransigent and sinful, and of certain places (or anything other than human persons) as sacred.
We must make these sacramental structures present to ourselves if we are to flourish, whether here on earth or in the far reaches of space, for it is in their context that we experience and understand ourselves as whole human beings. Human persons flourish when they do what is highest in their nature: contemplating God and wondering at the created order as participating in His divine being.
The Wilder School students broke into five groups to study and make recommendations for a specific area: accessibility and taking care of the space; improving the visitor experience; connecting to the community; interpreting the cemetery; and recreation in terms of striking the balance between respecting the public space and encouraging visitors to enjoy it.
Another group is looking into proper signage that explains the history as well as provides directions to key areas, such as famous gravesites. Transforming the space into a memorial park where people come to walk, pay their respects and learn about a key segment of local history lies at the heart of the project.
Few spaces were as socially complex, symbolic, and essential in the medieval community as the church building. At each mass Christ's presence in the Eucharist made new the work of salvation. Parishioners hoped to free their children of Original Sin in the baptismal rite as the parishioners themselves had been at birth. Others laid to rest friends, parents, spouses, and children in the hope of resurrection. The church building was a place of devotion and debate, conviction and confirmation. God was quite literally in that place. Laura Varnam's The Church as Sacred Space in Middle English Literature and Culture explores this complex reality through a variety of interdisciplinary critical lenses including literary analysis, visual rhetoric, and cultural studies. \"This book,\" she writes, \"is an investigation of the churches of late medieval England. How they were read, constructed, and contested by their communities and how their most important characteristic--their sanctity--was manifested and understood\" (p. 2). Fler book is particularly indebted to historian Mircea Eliade's argument that medieval sanctity must be made manifest. Equally important is Henri Lefebvre's concept of \"architextures,\" which posits that churches are \"super-coded\" buildings (p. 55). To Eliade and Lefebvre's ideas, Varnam asserts that the medieval church's sanctity was not confined to the structure itself; its sanctity could and did extend outward into surrounding spaces and members of the community. The community relied upon that continually manifesting sanctity as its tangible link to Heaven, and community members saw themselves as crucial instruments in the active manifestation of sanctity. Thus, to read the space of the medieval church, Varnam posits that we must recognize the multivalent functions the structure served, including the maintenance and expression of sanctity within the sacred space, within the surrounding community, and within the individual lives of its members. 59ce067264