Religion as a subject has been studied extensively by several scholars with an aim to show distinction and origins. Various aspects of religion are not explored leaving only a select few scholars with similar ideas or related concepts to propagate said thought processes. Thomas tweed is such a scholar. He has extensively conducted research in the area of religious space and defined it in a number of ways that will be explored in this thesis. Jerusalem, a popular and oldest city known to man, is a god example that can be used to better shed light into the theories of Thomas Tweed: on the subject of religious spaces. Jerusalem is known to most as a holy city. The Christians and the Muslims all look to it as a holy city. However, like any city, it had to develop to what it is today as a social, economic, political and religious icon. It is at this juncture that Tweed’s theories become of use. Tweed believed that religious space was not something tangible but abstract. He believed it to be processes assigned different meanings over time: his theoretical framework claims that religious space can be kinetic, differentiated and interrelated. The term kinetic is a Greek word that denotes change. Tweed believed that religious processes (spaces) changed over time. This change was influenced by political, social and economic factors: secular influence. The concept of kinetics in religion and secular aspects affecting it therefore bring forth the concept of differentiation. In an effort to be relevant with time, religion adapts to secular concepts across time. It therefore becomes differentiated. Tweed also believes that religious spaces are interrelated given the shared characteristics they share. For instance, the basis of religion in Jerusalem is exhibited in the other churches that subscribe to Jerusalem as their Holy City. In order to fulfill the theoretical framework, this thesis has to explore several issues. Beginning with how Jerusalem came to be? What aspects of religion or events at the time play a key role in its centralization? What made it a holy city? Did the ark have anything to do with it? What are the notable events that give evidence of the development of the ark and subsequently, the Temple in Jerusalem? What led to the destruction of the Temple and how did that impact religion and religious space? This thesis will attempt to answer these questions by citing events recorded in the scriptures and analyze them using Tweed theoretical framework of religious spaces as kinetic, interrelated and differentiated in the following sub-topics.
The process of centralization of Jerusalem
Saul was the King of Jerusalem before David. He is portrayed in the bible as someone who was ungodly and as such, God favored David. David was King of Hebron before the lord commanded him to be the ruler of Jerusalem. He was anointed King at age 30 and made a covenant with the Israelite elders and with God. David seized control of the Zion from Saul and named it the City of David. The city if God, the city of David, also known as Zion was considered great since the man at the helm was anointed by God and declared ruler of his people. The city was made the capital of the kingdom. Kings began paying tribute to David for his great accomplishment. The war with the philistines established the city of Jerusalem as a powerful city in the region, further exalting it above other cities: they beat the philistines twice. David’s men also took away the Idols left behind by the philistine invading forces and destroyed them. After the wars, David began the process of bringing in the Ark of covenant with god from Baale-judah. Thousands of the chosen of Israel were brought together to bring in the Ark. A minor setback caused David to fear the potency of the Ark in the City. However, it was eventually brought into the City. God informed David that the Temple would be constructed by his son. Among all of David’s sons, he was succeeded by Solomon.
The Ark and the Development of the Temple
The ark was previously in a tent pitched outside the City. David’s initial attempt to transfer the ark to the city was marred by the death of one of his people: by touching, God was angered and struck him down. The ark was temporarily left outside the capital before David made another successful attempt and brought in the Ark: with a celebration that marked the entry of God into the capital. David was denied the opportunity to build a temple to house the Ark; this was awarded to his son Solomon. God appeared to Solomon and commanded him to make a temple for him. The magnificent structure was built with stone and roofed with cedar. David had previously promised a housed built only with cedar. There was a dedication ceremony in which all the elders were invited to carry the ark in pompous ceremony as it was relocated to the newly constructed temple. The ceremony was attended by people far and beyond who recognized the significance of the temple.
The Impact of the Destruction of the Temple
King Zedekiah rebelled against King Nebuchadnezzar. The consequences of this rebellion caused the Kingdom of Jerusalem to be besieged: a process that took the better part of a year and two months to accomplish. Zedekiah was deserted by his army – his sons and officers killed before him –and his eyes were blinded, before he was imprisoned for life in Nebuchadnezzar’s Kingdom. The temple of the lord was burned down and destroyed by Nebuchadnezzar’s men. The people of Jerusalem and Israel were committed to exile throughout Nebuchadnezzar’s reign: for an extended period cut away from their religious culture. The temple was plundered by the Babylonians who took away all religious artifacts bestowed upon the Temple in King Solomon’s time. All the gold, silver and bronze-ware were taken away. The political set up of Jerusalem destroyed and later replaced by the Babylonians. The City was put under the rule of the Babylonians who replenished positions of authority with Babylonian administrators. These events present the political, social and economic factors that can measure the impact of the destruction of the temple.
Analysis Using Tweed’s theoretical Framework
David was anointed King of Jerusalem and defeated the philistines twice: a feat that earned his kingdom regional prominence in the area. The city was further exalted by the religious practices that were centered on the ark. The ark was made greater with the construction of the Temple by Solomon who used stone and cedar instead of just cedar alone: as was David’s plan initially. Solomon brought the people of Israel together and visitors from other nations in a dedication ceremony that established Jerusalem formally as a holy city. Sacrifices were made and the people offered prayers to the most high as a sign or reverence. All things considered, the bible portrays Israel as the only city that worshipped God at the time. The other cities have not been liberated from idol worship. Therefore, it can be assumed that when the temple was destroyed and the Israelites taken into exile, they either continued with the culture of reverence to God or succumbed to idol worship. The governing body was destroyed when the soldiers deserted Zedekiah and the King together with all his sons and officers were decimated. The king was however spared and submitted to exile. The religious artifacts that were symbolic in the temple were destroyed in the siege and the temple razed to the ground.
Tweed suggested that religion was kinetic. By that he articulated the concept of change in the religious practices of a people. Taking a look at the religious changes in Jerusalem, his ideas are valid. The people of Jerusalem abandoned idol worship and embraced worship of God when David was anointed King of Jerusalem. Their religious faith was centered on a religious artifact passed down from the time of Moses. This religious artifact was centre stage to the religious space of the people. Anywhere the ark went was believed blessed. This reveals the aspect of interrelation. The Ark was moved twice in David’s time and in all the places it was moved, they were considered holy and blessed. Religious practices such as sacrifices were adopted everywhere the ark went and persisted long after the ark was gone.
The differentiated nature of religion can be explained by focusing on the economic and social appetites of the people. Before, the ark was simply placed in a tent, then it was moved to the capital and was to be built a cedar structure: instead Solomon build a stone structure later in time and filled it with Gold, Silver and Bronze. This shows the growth of Jerusalem economically and socially: hence differentiation depicted surrounding the ark from the time it was pitched in a tent to being situated in a lavish temple filled with artifacts.
Conclusion
This thesis has successfully reinforced Tweed Claims that religion is kinetic differentiated and interrelated. By exploring the changes in the religion from idol worship, to worship centered on the ark as a religious artifact to regular worship after the establishment of the temple, the concept of kinetics in religion has been explored fully. Differentiation was depicted by exploring the social and economic issues and how that exhibited itself through religion for instance the ark was a desolate artifact under a pitched tent until it was in the most lavish structure in Jerusalem revered by all local and domestic. The concept of interrelation was explored as the ark moved from place to place before construction of the temple. Being in exile, the Israelites wished they could come back home to Jerusalem to continue with worship. It is possible they continued worshiping God in captivity in a unholy state. The very act of mimicking religion once practiced at home should further enforce the concept of interrelation. This thesis was therefore successful in showing the development of Jerusalem into a religious and political city: and also validating Tweed’s claims on religious space.
References
Knott, Kim. "Spatial theory and the study of religion." Religion Compass (2008): 1102-1116.
Tweed, Thomas. "THE INTERDISCIPLINARY STUDY OF GEOGRAPHY AND RELIGION: A PRAGMATIC APPROACH." Revista Relegens Thréskeia (2014): 01-23.
