To Be Sacred Is To Be Set Apart Religion Essay

To be sacred is to be set apart from the ordinary and entitled to fear and awe. The word comes from the Latin sacer significance to do sanctum. The Oxford English Dictionary defines sacred as “ Consecrated to ; esteemed particularly beloved or acceptable to a divinity, dedicated, set apart entirely appropriated to some individual or some particular intent ” ( hypertext transfer protocol: //dictionary.oed.com/cgi ) . Most civilizations have within them a construct of sacredness and although beliefs and patterns differ across civilizations most contain infinites that are held apart from the profane and marked as sacred. These infinites can be natural or built, their significance originating from disclosure, an event or a history of worship and ritual. In human brushs people evaluate and interpret their experience and location to make a perceptual experience of topographic point or a place-view. These opinions are fashioned from a personal apprehension and value system. This assignment will reason that a infinite merely has an individuality through human interaction ; it is through human belief or creative activity that sacredness is defined and valued. Therefore, through the geographic expedition of differing and sometimes altering apprehensions of faith and topographic points, from ancient megaliths to a modern metropolis, it will be attested that sacredness is non an built-in property but instead a quality imbued upon a topographic point either by the person or jointly by a society through their peculiar place-view and is determined by their sensitivenesss, beliefs and values.

Different backgrounds make different ways of thought and these in bend form different universe and place-views and can make up one’s mind the credence or otherwise of a sacred individuality. Each individual is a merchandise of their environment and is capable to religious and cultural influences. Spirituality and religions are peculiar to the person and sacred infinites can be private and sole, a topographic point where 1 has felt a connexion to nature or the Godhead or experienced a personal epiphany. As persons we may encompass or reject traditions or religions but these can however supply the model that shapes our place-view and influences our values. Groups and societies may besides organize common place-views which can be rooted in a shared spiritual or cultural heritage. In many instances a shared spiritual belief or religion can bring forth a corporate fond regard for a topographic point that is recognised and revered as a sacred infinite.

All societies have some signifier of faith. Irrespective of differing divinities and doctrines faiths have a function in society that allows trusters to be undertake the chase “ of activities for their ain interest, because they are deserving making, merely in themselves ” ( Pike, J. and Price, C. ( 2008 ) , pg. 4 ) . Through pattern and pilgrim’s journey faiths can let trusters the chance to make for eudiamonia. This was the word used by the ancient Greeks to depict the province of felicity and wellbeing that harmonizing to Aristotle ( 384-322BCE ) was the aim of human life.

Within faiths this chase for eudiamonia can be linked to a belief in hierophanies or rites and the topographic points where these manifest or are performed. Historian of faith Mircea Eliade asserts that “ adult male becomes cognizant of the sacred because it manifests itself ” ( Eliade, 1961, pg. 202 cited in Harvey, G. and Bowman, M. , ( 2008 ) , pg. 39 ) . This spiritual account defines the sacred as something which is found and non created, which is unconditioned and discovered and which is wholly separate from the profane. However opposing theoreticians such as Kim Knott contend that “ nil is inherently sacred ” but topographic points are interpreted and explained within a cultural and spiritual context and thenceforth invested with sacredness ( Knott, 2005, pg. 221 cited in Harvey, G. and Bowman, M. ( 2008 ) , pg. 40 ) . This is illustrated in the differing apprehensions of sites such as Chalice Well, Glastonbury which is “ sacred to some for its association with the Holy Grail ( its red Waterss said to stand for the blood of Jesus shed for humanity ) , while others insist it is the catamenial flow of the Goddess ” ( Harvey, G. and Bowman, M. ( 2008 ) , pg. 53 ) . A farther illustration being Midsummer Boulevard in Milton Keynes which fails to pull the same solstice jubilations as those which take topographic point at Stonehenge, despite the mirroring alliance. The demand to signpost the place of the street to the populace with “ the plaque in Queen ‘s Court in the shopping edifice which shows the alliances on summer solstice and midwinter dawn and sundown ” ( Sacred Space and Landscape, ( 2008 ) , DVD Video ) evidences possibly that sacredness must be recognised to be experienced.

Even when a infinite is identified as sacred it is about impossible for a topographic point to be wholly set apart and disconnected from the ordinary as sites require direction and care. Religious rites themselves require readyings which involve the labor of those involved. Topographic points which are invested with sacredness can hold multiple significances and apprehensions. Their significance for some may be archeological or aesthetic. They are frequently recognised as worthy of saving and protection by local tradition and in many instances national authoritiess and planetary administrations. Thus the recognition of both the archeological significance and the sacredness of the combined World Heritage Site of Stonehenge and Avebury by UNESCO ( the United Nations Educational, Scientific, and Cultural Organisation ) in the description of these as both being “ among the most celebrated groups of megaliths in the universe ” and as “ holy topographic points ” ( UNESCO ( 1998-2008 ) “ Stonehenge, Avebury and associated sites ” cited in Harvey, G. and Bowman, M. ( 2008 ) , pg. 43 ) . In a similar manner Glastonbury is a mixture of civilizations with different groups organizing their ain connexions and apprehensions of the topographic point. As explained by Palden Jenkins “ This is a echt multi-faith Centre and community. First of wholly, you have Christians, of whom there are Anglicans and Catholics and groups. Then you have traditional faiths such as oriental faith ; you have heathen types of people, there ‘s a really strong aggregation of Druids and green types ; and there ‘s a peculiarly, an accent on what you could approximately name independent spiritualty ” ( Sacred Space and Landscape DVD ) . Faith and tradition intertwine the location with the activities and topographic points become sacred to those who are advocates of a certain belief system. Many sacred sites are the focal point of pilgrim’s journey or religious touristry and people visit to take portion in rites or as an act of devotedness. For others who are non believers the beauty or history of these topographic points can keep an attractive force to see that is strictly secular. They can supply an flight from world because through tradition they have been set apart from the ordinary.

These different apprehensions and the connexions they create can bring forth strife. The aims of the layman or so alternate spiritual positions can be at discrepancy and hence cause struggles as different place-views collide. As explained by Dr. Robert Wallis the clang between the constabulary and the heathen New Age Travellers in Battle of the Beanfield in 1985 is an illustration of how separate readings of a sacred infinite can do tenseness and differences ( Sacred Space and Landscape, ( 2008 ) , DVD Video ) . The solstice festival at Stonehenge demonstrates how there can be many and sometimes diverse perceptual experiences and involvements in a sacred infinite and of the societal and power kineticss that can meet in one location. Glastonbury, in a similar manner to the metropolis of Jerusalem or Ground Zero in New York, evidences how differing appraisals of sacred sites are explained. As claimed by John Eade and Michael Sallnow these infinites are “ vass into which pilgrims piously pour their hopes, supplications and aspiration ” ( Eade and Sallnow, 2000, pg. 15 cited in Harvey, G. and Bowman, M. , ( 2008 ) , pg. 53 ) therefore sacredness is a quality crafted through human intercession. In contrast the ‘Elidian ‘ position held by Earth enigmas writer Anthony Roberts that the “ holy land of Glastonbury holds many unusual secrets ” ( Roberts, 1992, pg.18 cited in Harvey, G. and Bowman, M. , ( 2008 ) , pg. 54 ) asserts that the topographic point itself is per se sacred.

From antediluvian to modern times people have constructed infinites to function a modern-day demand. We can today merely conjecture at the motivations of the Neolithic people involved in the building of Stonehenge. “ The true significance of this antediluvian, amazing creative activity has been lost in the mists of clip. Be it a temple for Sun worship, a healing Centre, a burial site or possibly a immense calendar? ” ( hypertext transfer protocol: //www.english-heritage.org.uk ) Whatever the intent may hold been ; from the labor required for its building it can be construed that this landscape was a topographic point of significance and importance. This creative activity of a place-view can besides be seen through the plants by Alexander Keillor at Avebury. There the re-erection of rocks and razing of edifices manner a peculiar view and reconstruct “ more of a feel of a pre-historic landscape ” ( Sacred Space and Landscape, ( 2008 ) , DVD Video ) . As explained by Dr. Robert Wallis what people see and connect with today is this peculiar place-view of the small town created by Keillor. Similarly Derek Walker, Milton Keynes foremost head designer and contriver, moved off from the sociologist Melvin Webber ‘s vision of a non topographic point urban kingdom. He endeavoured alternatively to make a different topographic point with a connexion to past metropoliss integrating streets and Gatess and sacred infinites. The location of Milton Keynes was based on run intoing the 1960s entree and development demands. However, Walker besides strove to make a metropolis that would non be as a colony dependant on engineering for communicating but would in fact be a community functioning the religious every bit good as the secular demands of its dwellers. This was realised through the inclusion of reinforced constructions like the oecumenic church of Christ the Cornerstone and besides the spiritual influences used in the landscape gardening of public infinites such as Belvedere Park.

Neither is society inactive and the flux created as the societal order is made and refashion can bring forth alternate readings of topographic point and make new fond regards or apprehensions of locations. Religion and spiritualty excessively are dynamic and alterations in beliefs and value systems can be reflected in the manner sacred sites are viewed and regarded. Although we do non cognize who really created the landscape at Stonehenge or for what intent ; today members of the New Age motion have interpreted the site and created connexions that link with their spiritualty and beliefs. Now, particularly at the solstice, their rites and patterns have invested the infinite with a sacred individuality.

A instance in point of how sacredness can be constructed and discarded by germinating societies can be seen from the survey of antediluvian Romans life. Roman faith was polytheistic ; many divinities were worshipped, each with a specific country of influence. Although many sites are non complete the survey and reading of what remains including lasting art and literature indicates that Roman society incorporated both public and private sacred infinites. Shrines, such as the shrine to Venus from the House of Meander ( A100, Illustration Book, 2008, Plate 4.3.1 ) , were used in Roman places to make a personal sacred infinite. The symbolism used in the ornament demonstrates the life-style ideals aimed for by the upper strata of Roman society. For the Roman elite the Villa provided a infinite which allowed literary chases, speculation and contemplation. The mirroring of the qualities of sacro-idyllic picture in representations of Villas as seen in the Stabiae wall pictures ( A100, Illustration Book, 2008, Plate 4.3 5-7 ) show the religious significance of non merely the edifices but besides of the view ( James, P. and Huskinson, J. ( 2008 ) , Pg. 77 ) . Two thousand old ages subsequently these seaside retreats continue to pull bookmans and tourers but while many appreciate the symbolism and cultural significances of what remains the sacredness which the Romans strove to make has been lost.

As societies and faiths evolve connexions to topographic points are made and refashion. Positions and readings are subjective and influenced by cultural heritage and apprehensions. Spaces are created and read through human interaction. The belief in manifestations or symbolism that generates religious and emotional fond regards to a infinite will ever be personal. A infinite that is for some venerated and the focal point of spiritual life can be for others a workplace or tourer attractive force or for some persons can be all of these. Both the coexisting individualities ascribed to a infinite and the varying readings concurrent and over the transition of clip demonstrate that sacredness is non built-in but is a quality designated by human intercession.