To see the other types of publications on this topic, follow the link: Catholic Church and architecture.
Journal articles on the topic 'Catholic Church and architecture'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Catholic Church and architecture.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Chrisylla, Meielisa. "Architectural Design Symbolism Catholic Church of Saint Peter and The Virgin Mary Catholic Church Santa Grief Seven in Bandung." ARTEKS : Jurnal Teknik Arsitektur 1, no. 1 (July 14, 2019): 1–14. http://dx.doi.org/10.30822/arteks.v1i1.20.
Full textAbstract:
As a place of holy worship, a Catholic Church should posses a sacred interior and exterior expression. Modernization has caused a good deal of this sacred expression of the Catholic Church to fade. As Catholic Church is a place of worship that supports all liturgical activities, semiotic theory are used to analyze and decipher its architecture to preserve sacredness.
The research methodology that was employed was qualitative methods using Peirce’s semiotic principles and their implementation in Church architecture. The principle was then used to analyze two case studies in every detail of their draw up. The area of planning encompassed: (1) Scope of the surrounding environment; (2) Scope of the site; (3) Scope of the form. This analysis employed semiotic principles that were elaborated with Catholic Church principles to create a guideline in the architectural planning of a Catholic Church.
The purpose of this research is to find the most dominant sacral expression between Santo Petrus Church and the Santa Perawan Maria Tujuh Kedukaan Church by means of the symbols attached to the architectural elements between these two Catholic Churches.
2
De Yong, Sherly. "KAJIAN PANOPTISISME DAN ARSITEKTUR KONTROL DALAM PERATURAN PEMBANGUNAN GEREJA KATOLIK." ATRIUM Jurnal Arsitektur 2, no. 2 (June 7, 2020): 145–60. http://dx.doi.org/10.21460/atrium.v2i2.60.
Full textAbstract:
Title: Exploration of Panopticism and Architecture of Control in Building Guidance for Catholic Church
Michel Foucault introduces a mechanism to increase surveillance powers through architectural arrangement, referred to as panopticism. The connection between control of architecture and panopticismin the Catholic church is the main problem of this research. The purpose of this study is to determine the panopticism in architectural field, examine the relationship between principles of panopticism with architectural theory, especially the theory of the architecture of control, to produce a benchmark that can be used to analize the regulation in Catholic church. Through descriptive analysis and critique interpretive method, the results obtained are that panopticon and panopticism are also part of the architecture of control. From the theory of panopticon, there are six elements of panopticism can be derived (segmenting, grouping, control activities, orientation, hierarchy and control system); the most influential element in the architecture is the element of Control System. To analyze the church, we are using normative and interpretive criticism methods. The results is that the Catholic church has a system of controlling and regulating the discipline panopticism (especially panopticism supervision from the supervised vision) using the general guidance of Roman Missale as the catholic standard rules.
3
Lake, Reginaldo Christophori. "SIMBOL DAN ORNAMEN-SIMBOLIS PADA ARSITEKTUR GEREJA KATOLIK REGINA CAELI DI PERUMAHAN PANTAI INDAH KAPUK-JAKARTA." Idealog: Ide dan Dialog Desain Indonesia 4, no. 1 (April 28, 2019): 23. http://dx.doi.org/10.25124/idealog.v4i1.1932.
Full textAbstract:
The Catholic Church building always displays symbols and ornaments as an expression of religious (sacred) faith and atmosphere. Symbols in the form of two-dimensional and three-dimensional objects arranged and beautified the church as well as religious significance. Symbols and ornaments are placed inside the church (interior) and outside the church (exterior), function to support the atmosphere of the church visually and help appreciate aesthetic, psychological and religious faith. Regina Caeli Catholic Church in Pantai Indah Kapuk Jakarta is a Catholic church that is characterized by modern architecture and features symbols and ornaments on the interior and exterior of the church. This paper describes the existence of symbols and ornaments -symbols in the church associated with obedience to the principles of modern architecture that underlies the design of the church. The research problem is how the existence of symbolic symbols and ornaments in the Regina Caeli Catholic Church, which are modern-minimalist architecture? The study was carried out by analyzing secondary data (photos and texts) and literature studies, then compared with the basic guidelines of Catholic church architecture and the principles of modern architecture. As a result, Regina Caeli's Catholic Church architecture is a modern architecture with a modern-minimalist expression. The existence of a symbol of the cross marks the existence of a Catholic church visually, the interior ornaments strengthen the uniqueness as a sacred (religious) space. The Regina Caeli Catholic Church has a modern architecture and provides a place for symbolic symbols and ornaments; there is a mixture of modern architecture with church symbolism as a relogious building.
4
Chrisylla, Meielisa. "SIMBOLISASI PADA RANCANGAN ARSITEKTUR GEREJA KATOLIK SANTO PETRUS DAN GEREJA KATOLIK SANTA PERAWAN MARIA TUJUH KEDUKAAN DI KOTA BANDUNG." ARTEKS, Jurnal Teknik Arsitektur 1, no. 1 (December 5, 2016): 1. http://dx.doi.org/10.30822/artk.v1i1.79.
Full textAbstract:
Title: Architectural Design Symbolism Catholic Church of Saint Peter and The Virgin Mary Catholic Church Santa Grief Seven in BandungAs a place of holy worship, a Catholic Church should posses a sacred interior and exterior expression. Modernization has caused a good deal of this sacred expression of the Catholic Church to fade. As Catholic Church is a place of worship that supports all liturgical activities, semiotic theory are used toanalyze and decipher its architecture to preserve sacredness. The research methodology that was employed was qualitative methods using Peirce’s semioticprinciples and their implementation in Church architecture. The principle was then used to analyze two case studies in every detail of their draw up. The area of planning encompassed: (1) Scope of the surrounding environment; (2) Scope of the site; (3) Scope of the form. This analysis employed semiotic principles that were elaborated with Catholic Church principles to create a guideline in thearchitectural planning of a Catholic Church. The purpose of this research is to find the most dominant sacral expression between Santo PetrusChurch and the Santa Perawan Maria Tujuh Kedukaan Church by means of the symbols attached to the architectural elements between these two Catholic Churches.The results of this study were that sacral expression in terms of (1) Scope of the surrounding environment; (2) Scope of the site; (3) Scope of the form are more dominant in the Santo Petrus Church compared to the Santa Perawan Maria Tujuh Kedukaan Church.Keywords: Peirce’s semiotics, sacral expression, catholic church
5
Kadnichanskyy, D., and A. Manko. "Problems of use of architectural heritage of Sambir district in tourist activity." Visnyk of the Lviv University. Series Geography 1, no. 43 (October 19, 2013): 45–51. http://dx.doi.org/10.30970/vgg.2013.43.1539.
Full textAbstract:
Architectural heritage of the town of Sambir and Sambir district is described. The problems of use of the monuments of architecture of Sambir district in tourism are discussed. Key words: architectural heritage, tourist activity, monument of architecture monument of architecture, castle, church, Roman-catholic church.
6
Tanumihardja ; Yenny Gunawan, Maria Angelina. "PURPOSE A SACRED ROOM OF CHRUCHES BY PASTOR MANGUNWIJAYA CASE STUDY: CHURCH OF MARIA ASSUMPTA KLATEN, CHURCH OF THERESIA SALAM, AND CHURCH OF MARY." Riset Arsitektur (RISA) 2, no. 02 (June 4, 2018): 165–81. http://dx.doi.org/10.26593/risa.v2i02.2928.165-181.
Full textAbstract:
Abstract - Sacred space is everywhere and has become the part of human’s life since thousand years ago. Onemanifestation of the sacred space is the Catholic Church. A sacred space in the Catholic Church should be ableto accommodate liturgical activities in accordance with the rules and the order of their activities so thecelebration of the Eucharistic liturgy can run well. This study will attempt to understand the concept and themanifestation of the sacred space found in Romo Mangunwijaya’s churches in accordance to the concept andthe manifestation of the Catholic Church’s sacred space.Research will be carried out based on a preliminary study conducted by studying the universal sacred spacetheory proposed by Eliade and the theory of the Catholic Church’s sacred space that refers to the principles ofthe liturgy space. Results of analysis of each object of the study will then be processed further through acomparison table so that it can be concluded the manifestation of a sacred space in Romo Mangunwijaya’schurches.From the results of research on the objects of the study, showed that the manifestation of the sacred space of theRomo Mangunwijaya’s Churches dominantly shown in terms of orientation, ornaments, and atmosphere. Inaddition, the case study that shows the most dominant manifestation of the sacred space is Theresia SalamChurch.The benefits of this research are: for general public, this research can improve the knowledge of the importanceof the sacred space within the Catholic Church and how to integrate local values and culture into the sacredspace concept established in the Catholic Church's rules. Meanwhile, for the architects and institutions of theCatholic Church, this research can improve the knowledge of the concept of sacred space in the CatholicChurch and how to manifest the concept of the sacred space into the architecture of the Catholic Church.Key Words : sacred space, church, Y.B. Mangunwijaya
7
Grimes, Brendan. "Funding a Roman Catholic Church in Nineteenth-Century Ireland." Architectural History 52 (2009): 147–68. http://dx.doi.org/10.1017/s0066622x00004172.
Full textAbstract:
… from many a hidden spring streams of riches shall burst forth.In the period 1790 to 1847 more than two thousand Catholic churches were built in Ireland. The money to build these churches (and others later in the nineteenth century) came from affluent Catholics of the merchant, professional, and tenant-farming classes, a few aristocratic Catholics, members of the Catholic gentry, the poor of the parishes, and from members of other churches. Money was given by donations (often monthly or annually) from the affluent, and from the poor by weekly collections. Other important sources included bequests, fund-raising ventures such as raffles and concerts, and charity sermons. People from all social classes sometimes gave their time, skill, and labour towards the end of raising Catholic churches, without asking for payment.
8
Morel, Anne-Françoise, and Stephanie van de Voorde. "Rethinking the Twentieth-Century Catholic Church in Belgium: the Inter-Relationship Between Liturgy and Architecture." Architectural History 55 (2012): 269–97. http://dx.doi.org/10.1017/s0066622x00000125.
Full textAbstract:
When considering the evolution of twentieth-century church-building, two topics are inescapable — the Liturgical Movement and developments in Modern architecture — and this article therefore argues that in order to appreciate the evolution of the twentieth-century Catholic parish church it is essential to take both liturgical and architectural developments into account. It focuses on such churches in Belgium because that country played a particularly important role in developing relevant theory, Belgian clergy having been founding members of the Liturgical Movement. However, the movement took more than half a century to develop fully there, during which time other initiatives also appeared, such as Domus Dei (the Belgian Diocesan organization for church-building, set up in 1952) and Pro Arte Christiana. Moreover, other factors — ecclesiastical, social, economic, political and cultural — also prove to be crucial in reaching a full appreciation of twentieth-century church-building, for instance, the impact of diocesan guidelines for church-building, and of bodies such as Catholic Action (Katholieke Actie) and Parish Action (Parochiale Actie). This article demonstrates that, despite few apparent formal similarities (if any) between churches built in Belgium before and after World War II, the developments of the inter-war period were fundamental to post-war developments in Belgian church-building.
9
Pandey Sharma, Jyoti. "Architectural Adventurism in Nineteenth-Century Colonial India: Begum Samru and Her Sardhana Church." International Journal of Islamic Architecture 9, no. 1 (March 1, 2020): 61–89. http://dx.doi.org/10.1386/ijia_00004_1.
Full textAbstract:
Abstract This article explores the politically fluid and culturally hybrid environment of the Indian subcontinent during the late eighteenth and nineteenth centuries. Interaction between European mercenaries and their Indian patrons led to acculturation of both sides. This cultural affinity also extended into the realm of architecture and building patronage, resulting in a stylistic hybridity that drew upon both Indian and European traditions. This article examines the building projects of Begum Samru, bibi (consort) of a German mercenary and ruler of Sardhana near Delhi. The Begum, born a Muslim, converted to Christianity, but nonetheless still valued her roots, creating a syncretic identity that was reflected in her architectural patronage. The scope of her patronage went beyond domestic architecture to serve the cause of her adopted religion as well. While she donated generously to Catholic institutions, it was in the building of churches that the Begum resorted to what one may call architectural adventurism to mark her identity as a devout Catholic. Transcending the prevalent notions of space and aesthetics, the Begum's architectural trajectory was unconventional due to her gender, social status, faith, and patronage of churches. Commissioned in 1821, Sardhana's Catholic Church became a symbol of her architectural adventurism: it epitomized Begum Samru's feisty spirit and her quest to champion Catholicism in the subcontinent.
10
FUKUSHIMA, Ayako. "MAINTENANCE OF CATHOLIC MADARAJIMA CHURCH." AIJ Journal of Technology and Design 27, no. 65 (February 20, 2021): 539–44. http://dx.doi.org/10.3130/aijt.27.539.
Full text
11
Garai, Gréta, and Zorán Vukoszávlyev. "Supreme Pastor of the Church Cares for the Hungarian Church: Church Architecture of the Hungarian Church During the First Decade of John Paul II’s Papacy." Periodica Polytechnica Architecture 48, no. 1 (June 13, 2017): 53–57. http://dx.doi.org/10.3311/ppar.10882.
Full textAbstract:
One of the first longer letters of Pope John Paul II was addressed to the Hungarian Episcopacy and the Hungarian Catholics. Besides the traditional Polish-Hungarian friendship, he highlighted the person of Saint Stephen and the role of Hungary in the history of the Christian religion. “ […] the Catholic Church, which had such a significant role in the history of Hungary, can still pervade the spiritual image of your country, and can make the lightness of Jesus Christ’s gospel, that gave light to the sons of the Hungarian people during so many centuries, shine for your sons and daughters.”- wrote in his letter.
12
De Jong, Ursula, and Flavia Marcello. "Stewardship and renewal of catholic places of worship in Australia." Actas de Arquitectura Religiosa Contemporánea 6 (April 3, 2020): 156–71. http://dx.doi.org/10.17979/aarc.2019.6.0.6236.
Full textAbstract:
The National Liturgical Architecture and Art Council (NLAAC) is an advisory body to the Bishops’ Commission for Liturgy of the Australian Catholic Bishops Conference, mandated to provide advice in the areas of liturgical architecture, art and heritage. The Council has prepared guidelines for use throughout the Catholic Church in Australia. The most recent of these documents, Fit for Sacred Use: Stewardship and Renewal of Places of Worship (2018) focusses on existing church buildings with particular reference to cultural heritage, and is the subject of this paper. Vatican II sought the full and active liturgical participation of all the people and so existing churches were reordered to foster inclusion. It is timely to consider questions around what constitutes our heritage and how it is valued. Fit for Sacred Use sets out the liturgical and heritage principles which are fundamental to conserving, renovating and reordering a church building. Its holistic approach considers how we renew our churches while honouring our heritage.
13
Zahner, Walter. "Interaction/Cooperation." Actas de Arquitectura Religiosa Contemporánea 7 (October 1, 2020): 2–23. http://dx.doi.org/10.17979/aarc.2020.7.0.6284.
Full textAbstract:
Since 2000, in Germany there are both new built churches (around one hundred, sixty for the Catholic dioceses) and abandoned churches (around 500-600 Catholic churches, as well as some 500 Protestants). The reconverted churches are a reality in the north and east of Germany, up to half the country. In the south, both in the Catholic dioceses and in the Protestant regional churches, there are only some first examples and initial debates on these issues. Most of the relevant works of architecture and art within ecclesiastical organizations are churches reorganized from the point of view of the portconciliar liturgy and for smaller parish groups. At present, there are already very good examples of all the indicated types of church architecture.
14
Silapacharanan, Siriwan. "Conservation of Saint Paul Church, Thailand." Asian Journal of Behavioural Studies 2, no. 8 (October 23, 2017): 33. http://dx.doi.org/10.21834/ajbes.v2i8.52.
Full textAbstract:
There are very few Catholic churches in Thailand that conserve wooden structures. The first church of St. Paul was made of bamboo and the other timber on the Bang Pakong River. In 1873, Father Schmidt Francois-Joseph built the third one with concrete including wooden structures such as priest quarters, a bell tower, a rest pavilion, a granary, a school building, all of which were designed by French priests in colonial architecture and constructed by Chinese workers. As present, these buildings have been deteriorating. However, their conservation plans have been launched, recently.Keywords: conservation; Catholic Church; colonial architecture; timbereISSN 2398-4295 © 2017 The Authors. Published for AMER ABRA by e-International Publishing House, Ltd., UK. This is an open access article under the CC BY-NC-ND license (http://creativecommons.org/licenses/by-nc-nd/4.0/). Peer–review under responsibility of AMER (Association of Malaysian Environment-Behaviour Researchers), ABRA (Association of Behavioural Researchers on Asians) and cE-Bs (Centre for Environment-Behaviour Studies), Faculty of Architecture, Planning & Surveying, UniversitiTeknologi MARA, Malaysia.
15
Makała, Rafał. "Dwa kościoły. Budownictwo kultowe w międzywojennych Niemczech jako przestrzeń modernistycznych eksperymentów." Porta Aurea, no. 19 (December 22, 2020): 325–46. http://dx.doi.org/10.26881/porta.2020.19.17.
Full textAbstract:
The time between WW I and II was a period of intensive development of church architecture in Germany. In the new situation after the defeat in WW I on the wave of Christian renewal movements, the concept of the church as a building corresponding to its functions, as an object expressing the character of religion and the vision of a congregation as a community in modern society was re -formulated. The dynamically developing church architecture was an area of intense experiments (especially in the 1920s.), creating new forms, as well as devising new iconography by Rudolf Schwartz, Otto Bartning, or Dominikus Böhm. The paper draws attention to a certain community of the main antagonized Christian and Protestant denominations on the example of two buildings erected on the eastern periphery of the then Germany (from 1945 constituting the western part of Poland): the Catholic Church of St Anthony in Schneidemühl (now: Piła, Hans Herkommer, 1928–1930) and the Protestant Cross-Church in Stettin (now: Szczecin, Adolf Thesmacher, 1929–1931). The first was built in a small town as a representative seat of the Prelature, a branch of the Catholic Church in the Protestant region, near the then border with (revived again) Poland. The building is a continuation of an innovative and conservative concept realized by Herkommer at the Frauenfriedenskirche in Frankfurt am Main (1927–1929), and is a testimony to the search for forms expressing the rationalist aspirations for the renewal of the Catholic Church, however without abandoning the main principles of the Tradition. For this purpose, Herkommer applies ‘industrial’ forms used in the Bauhaus circle, creating a clearly avant-garde building: not only in the local context of a small border town of eastern Germany, but also in the Catholic tradition of sacred architecture. Hiring an avant-garde architect and using modernist forms was the decision of one man: Monsignor Maximilian Kaller, the leader of the Prelature. The Church of the Cross in Szczecin was raised in a luxurious district of a great Protestant city, so it was the parish church of the Protestant elite. Although built of brick and clearly referring to the tradition of the Gothic architecture of this region, the Church of the Cross also reveals its striving for the maximum reduction of forms and the use of the language of abstraction. When building a Protestant church, Thesmacher resorted to forms applied primarily in Catholic architecture, especially to the forms used by Herkommer. Thesmacher created a facility expressing attachment to the local tradition and manifesting the modernity of the Evangelical church in Pomerania. As a result, both churches are a testimony to functionalist aspirations, although, of course, the functions differed from those on which, for example, the founders of the Bauhaus were focused.
16
SYGULSKA, Anna, Tomasz CZERNIAK, and Adrian CZARNY-KROPIWNICKI. "EXPERIMENTAL INVESTIGATIONS AND COMPUTER SIMULATIONS TO SOLVE ACOUSTIC PROBLEMS IN THE MODERN CHURCH." Engineering Structures and Technologies 10, no. 1 (April 27, 2018): 34–45. http://dx.doi.org/10.3846/2029882x.2018.1445037.
Full textAbstract:
Architectural acoustics of contemporary sacred buildings is still an under-appreciated issue. Many contemporary churches are not functional enough due to acoustic defects which occur there. The study discusses issues of the modern Catholic church, where acoustic problems surface as high reverberant noise levels. The building under investigation, i.e. the Church of the Visitation of the Blessed Virgin Mary, is the biggest contemporary church in Poznań, Poland, as its internal volume amounts to 16,800 m³. On the basis of in situ investigations, a computer model of the church was built and a series of simulations were carried out to determine correct treatment in order to achieve satisfactory acoustic conditions. The main assumption was to find such a solution as not to affect the modernist architecture of the church.
17
Loosen, Sebastiaan, and Hilde Heynen. "Secularized Engagement in Architecture: Sieg Vlaeminck’s Plea for Woonecologie in 1970s Flanders." International Journal for History, Culture and Modernity 6, no. 1 (March 28, 2018): 1–37. http://dx.doi.org/10.18352/hcm.516.
Full textAbstract:
During the 1970s the intellectual and cultural climate in Flanders increasingly matured, also in the field of architecture. This fledgling cultural renaissance was fed to a remarkable extent by intellectuals with a religious background who chose to reorient their careers outside the Church. This article focuses on one of those clerics-turnedpublic intellectuals: sociologist and former Passionist Sieg Vlaeminck (1933–2011), who during the 1970s advocated a scientifically grounded approach of the built environment, labelled woonecologie. His life trajectory unites (1) a plea for sciences, embodying a trend towards scientification, (2) a public voice acknowledging architecture’s societal relevance and (3) a first-hand witness of and contributor to a growing secularization of religious culture. This paper traces the transfiguration of Vlaeminck’s religious vocation into an architectural engagement, in order to offer one way of grasping how architectural culture of the 1970s benefited from the secularization that affected the Catholic Church.
18
Yunani, Ahmad. "Gereja Hati Yesus Yang maha Kudus - Katedral (sejarah Gereja Katolik di Sulawesi Selatan dan Tenggara)." Jurnal Lektur Keagamaan 15, no. 1 (May 10, 2018): 125. http://dx.doi.org/10.31291/jlk.v15i1.518.
Full textAbstract:
The Hati Yesus yang Maha Kudus Church is the oldest Catholic church in Makassar. Built in 1898, the church later became the cathedral church in Makassar. In this paper, the author makes the church as the object of research using the method of archaeological descriptions. This study aims to find out how the application of building styles in gothic churches and its changes to date. Through the embodiment of the visual elements of the oldest Catholic church in Makassar, the gothic style and other artistic styles of the buildings the church shows an interesting and unique blend of architecture. The shape of windows, doors, and curved roofs is part of the Gothic style that was the influence of the Dutch colonial period. Although the style and forms of this church have a resemblance of form with the later Christian church, the Christian church of Immanuel Makassar, the Hati Yesus yang Maha Kudus Church has become part of the Roman Catholic church structure which has many historical values, both in Makassar's local history, as well as Indonesian national history.
Keywords: Church of the Most Sacred Heart of Jesus, Catholic, history, Architecture, Makassar.
Gereja Hati Yesus yang Maha Kudus merupakan gereja Katolik tertua di Makassar. Dibangun pada tahun 1898, gereja ini kemudian men-jadi gereja Katedral di Makassar. Dalam tulisan ini, penulis menjadi¬kan gereja Hati Yesus yang Maha Kudus sebagai objek penelitian dengan menggunakan metode deskripsi arkeologis. Penelitian ini bertujuan untuk mengetahui bagaimana penerapan gaya bangunan pada gereja gotik dan perubahannya hingga saat ini. Melalui perwujudan unsur-unsur visual pada gereja Katolik tertua di Makassar tersebut, gaya gotik dan gaya artistik lainnya dari bangunan memperlihatkan perpaduan arsitektur yang menarik dan unik. Bentuk jendela, pintu, dan atap melengkung adalah bagian dari corak gotik yang merupakan pengaruh dari masa kolonial Belanda. Meskipun gaya dan bentuk gereja ini memiliki kemiripan bentuk dengan gereja Kristen yang muncul kemudian, yaitu gereja Kristen Immanuel Makassar, Gereja Hati Yesus yang Maha Kudus, menjadi bagian dari struktur gereja Katolik Roma yang memiliki banyak nilai-nilai sejarah, baik sejarah lokal Makassar, bahkan sejarah nasional Indonesia umumnya.
Kata Kunci: Gereja Hati Yesus yang Maha Kudus, Katolik, sejarah, Arsitektur, Makassar.
19
Basciano, Jessica. "Building the modern church: Roman Catholic church architecture in Britain, 1955 to 1975." Planning Perspectives 30, no. 4 (July 15, 2015): 680–82. http://dx.doi.org/10.1080/02665433.2015.1063325.
Full text
20
Alexander, John. "Shaping Sacred Space in the Sixteenth Century: Design Criteria for the Collegio Borromeo's Chapel." Journal of the Society of Architectural Historians 63, no. 2 (June 1, 2004): 164–79. http://dx.doi.org/10.2307/4127951.
Full textAbstract:
In this article, I present a newly discovered, late-sixteenth-century design drawing for the chapel of the Collegio Borromeo, in Pavia, Italy, and investigate it in the context of contemporary Catholic ecclesiastical architecture. Historiographically, the period is dominated by the church of the Gesù, in Rome, interpreted as a typological paradigm characterized by austere architecture and restrained decoration. This view is called into question by the Collegio's chapel. The initial design (represented by the drawing) drew from ancient sources in order to achieve spatial complexity. The realized chapel is spatially simpler, but ornately ornamented and decorated. The chapel differs from what is considered the norm, but is the chapel an anomaly, or are traditional understandings of the Gesù invalid? On investigation, it becomes evident that patrons may have established a number of criteria for their churches, but architects had a degree of freedom in designing them. In few if any contemporary cases, however, was architectural severity a goal for Catholic churches. With the example of the Collegio's chapel, these findings take on greater significance: the patron, Carlo Borromeo (1538-1584), was one of the most important in the history of ecclesiastical architecture. The chapel's architect, Pellegrino Tibaldi (1527-1596), restored, renovated, and built numerous sacred spaces for Borromeo. What they achieved demonstrates that Catholic reformers of the latter half of the sixteenth century sought architectural magnificence for buildings dedicated to the worship of God.
21
Flores-García, Laura Gemma, and Elena Zhizhko. "NOVOHISPANIC CONVENT ARCHITECTURE FROM THE 16th CENTURY." Current problems of architecture and urban planning, no. 58 (November 30, 2020): 95–104. http://dx.doi.org/10.32347/2077-3455.2020.58.95-104.
Full textAbstract:
The article presents the results of a historical and architectural research, which aimed to reveal the main features of the architecture of Spanish monasteries in the sixteenth century, in particular to highlight elements of the ideology of the Spanish crown and the Catholic Church, promoted through architectural structures. The authors established the components of the architectural program and styles of the New Spanish monasteries of the 16th century, highlighted how the process of creative thinking of the future building and its construction took place, what materials were used.
22
del Castillo, Fides A. "Christianization of the Philippines." Mission Studies 32, no. 1 (April 10, 2015): 47–65. http://dx.doi.org/10.1163/15733831-12341379.
Full textAbstract:
This paper aims to contribute to discussion on how the Catholic religion took root, spread, survived, and progressed in the Philippines. It seeks to address the Christianization of the pre-Hispanic Filipinos and the subsequent embedded-ment of the Church in indigenous culture. It also discusses on H. Richard Niehbur’s typology of the gospel-culture relationship as discussed by De Mesa (2007). From the fundamental congruencies between Filipino traditional religion and Catholic Christianity, this paper asserts that the lack of tension between the traditional religion of the native Filipinos and Catholicism allowed Christianity to take root, develop, and dominate in the Philippines. In addition, the entrenchment of the Church in indigenous culture and its expression in church architecture, religious art, and popular devotions specifically in the Church of Saint James the Great at Paete, Laguna and San Pedro de Alcantara Church at Pakil, Laguna are discussed. This is to correlate the important contributions of Baroque churches and religious art in the Christianization of the people in the Philippines.
23
Krūgelis, Linas. "IMAGE OF CHURCH IN THE CONTEMPORARY SACRAL ARCHITECTURE OF LITHUANIA / BAŽNYČIOS ĮVAIZDIS ŠIUOLAIKINĖJE LIETUVOS SAKRALINĖJE ARCHITEKTŪROJE." JOURNAL OF ARCHITECTURE AND URBANISM 36, no. 2 (July 3, 2012): 134–48. http://dx.doi.org/10.3846/20297955.2012.697716.
Full textAbstract:
For many centuries, sacral architecture was conceptualised as a multiple reflection of the Catholic spiritual teaching, traditions and a symbol of particular epoch. Moreover, it served as a link between experience, knowledge and values fulfilled by of both, the present and the future man. Catholic temples, like the religion itself, were based on the mystical image of the Body of Christ (Corpus Christi). Also, it can be found not only in liturgical practices, but also in architectural expression. Up until the Second Vatican Council (also known as the Vatican II), church buildings were usually referred to as the House of God (Domus Dei), however, in the midst of the 20th century, the Church has slowly shifted to the new paradigm – the People of God (Populus Dei). Therefore, churches as buildings have also changed and became referred to as the House of God's People (Domus Ecclesiae). These essential changes were strongly expressed in the development of the 20th century sacral architecture. This article is based on the analysis of historical changes in circumstances as well as expression methods in sacral architecture and contemporary church buildings. As a method of research, the comparative analysis is used, which enables to determine impact of contemporary paradigm to the Church and sacral architecture in Lithuania Santrauka Ilgus šimtmečius sakralinė architektūra buvo suvokiama kaip daugialypis Bažnyčios mokymo, tradicijos ir esamo laikotarpio atspindys, simbolis. Tai lyg tiltas, jungiantis praeities patirtį ir žinias su dabarties ir ateities žmogiškąja pilnatve. Katalikiškos šventovės, kaip ir pati religija, rėmėsi Kristaus mistinio kūno prasme (Corpus Christi) ir simbolika tiek liturgijos apeigose, tiek architektūrinėje bažnyčios sampratoje. Iki Vatikano II Visuotinio Bažnyčios susirinkimo buvo įprasta bažnyčios pastatą vadinti Dievo namais (Domus Dei), tačiau XX a. bažnyčios paradigma radikaliai pasikeitė, Bažnyčia imama suvokti kaip Dievo tauta (Populus Dei), o pastatas – Dievo žmonių namais (Domus Ecclesiae). Šie esmingi pokyčiai itin atsispindėjo sakralinės architektūros raidoje. Straipsnyje analizuojamos istorinės pokyčių aplinkybės ir jų raiška Vakarų sakralinėje architektūroje. Naudojantis šios tyrimo dalies įžvalgomis, lyginama, kaip XX a. liturginių reformų ir bažnyčios įvaizdžio paradigmos kaita veikė šiuolaikinės Lietuvos sakralinės architektūros raidą.
24
Trisno, Rudy, Antariksa Antariksa, and Purnama Salura. "PENGARUH FUNGSI RITUAL PADA BENTUK ARSITEKTUR Kasus Studi : Gereja Katedral, Gereja Theresia,Gereja Salib Suci, Gereja Santo Matias Rasul dan Gereja Stella Maris." NALARs 15, no. 1 (January 31, 2016): 25. http://dx.doi.org/10.24853/nalars.15.1.25-34.
Full textAbstract:
ABSTRAK: Fenomena pudarnya sakralitas bentuk gereja Katolik di seluruh dunia cukup merisaukan Paus Benedictus. Ternyata pudarnya sakralitas bentuk terjadi juga pada gereja Katolik di Indonesia khususnya Jakarta. Secara keseluruhan, permasalahan yang muncul dari fenomena ini adalah tidak terjalinnya relasi yang baik antara fungsi kegiatan dengan bentuk tersebut serta makna yang tampil dari relasi tersebut. Tarik-menarik antara kedua fungsi dan bentuk inilah yang kemudian dimaknai oleh manusia melalui pengamatan langsung bagi pengguna maupun pengamat arsitektur. Metode yang digunakan dalam penelitian ini adalah pertama, merekam fungsi liturgi dan bentuk pada gereja-gereja sebagai obyek studi kemudian menggambarkan kembali secara rinci agar dapat dianalisis seluruh bentukan arsitektur yang ada. Kedua, menggunakan gabungan pendekatan sakralitas dari Eliade, Hoffman, Jones, dan Martasudjita untuk menelusuri seluruh fungsi kegiatan sedangkan untuk identifikasi ornamen dengan pendekatan Peirce. Sedangkan untuk menelusuri ekspresi bentuk digunakan elaborasi dari pendekatan arsitektur Salura dan Evensen. Analisis ini berlandas pada pendekatan strukturalisme yang menelusuri struktur-dalamnya. Ketiga, setelah dianalisa semua kasus studi kemudian diperbandingkan pada setiap obyek studi mana struktur-dalam. Keempat, interpretasi relasi kegiatan dan konsepsi sakral pada obyek studi. Kelima, menyimpulkan bahwa pemaknaan relasional fungsi dengan sakralitas bentuk arsitektur gereja. Dengan demikian jika elemen sakralitas bangunan ini ada maka keseluruhan arsitektur gereja pada obyek studi dapat dikatakan memancarkan ekspresi bentuk sakral yang sarat dengan nilai ke-Katolik-an. Kata kunci: Relasi, Fungsi dan bentuk, Ekspresi, Sakralitas, Gereja Katolik ABSTRACT: The phenomenon of fading off form “sakralitas” of Catholic Church in the world has worried Paus Benedictus. Evidently, this phenomenon had been happened to Catholic Church in Indonesia, particularly Jakarta. Generally, problem has been occurred from this phenomenon is because there is no well relation between activities function with the form as well as the appearance meaning from that relation. The attraction between these both function and form, will be interpreted by people through direct observation for user as well as architectural researcher. This research will use some methods, firstly, will record liturgy function and form on the conducted churches as case studies then will describe in detail, thus could be analyzed all the existing architecture form. Secondly, will use combination “sakralitas” approach from Eliade, Hoffman, Jones and Martasudjita to explore all activities function, although to identify ornament will use Peirce approach. On the otherhand, to explore form expression will use elaboration from architectural approach of Salura and Evensen. This analysis will be based on to structuralism approach, which will explore the inner structure. Thirdly, after analysis process, all case studies will be compared each other on each study object which known as inner-structure. Fourthly, interpretation of activities relation and sacred conception on study objects. Fifthly, to conclude the signification of function relational with form sakralitas of church architecture. Therefore, if this building element’s sakralitas exist, then all the church architecture on study objects could be said, they are throwing off the expression of sacred form which full of Catholic’s values. Keywords: relation, function and form, expression, sakralitas, Catholic Church
25
Vădeanu, Ina. "„Maestri muratori” și constructori transilvăneni, în cadrul programului arhitectural al „Episcopiei Greco-Catolice Gherla”, în perioada 1853-1918." Studia Universitatis Babeș-Bolyai Historia Artium 65, no. 1 (December 31, 2020): 39–66. http://dx.doi.org/10.24193/subbhistart.2020.03.
Full textAbstract:
"“Maestri muratori” and Transylvanian builders, within the architectural program of the “Greek Catholic Episcopate Gherla” between 1853 and 1918. In the second half of the 19th century, in Transylvania there was a demand for specialized labor, on construction sites such as the construction of railways, the construction of roads and bridges for which Italians came from areas with a recognized constructive tradition, such as those in the Trentino area, are encouraged and supported by the Austrian administration to emigrate. The Italian emigrants in Transylvania, mostly working in the field of construction, were a community poor in resources, but rich in human resources and entrepreneurship. In the alternative, these Italian builders, “master builders”, permanently established in Transylvania will contract smaller construction sites, proposals of wealthier rural parish communities, the case of former border villages able to financially support more elaborate constructions, morpho-stylistically and decoratively, regulated under the umbrella of the same imperial restrictions under which it was built in all Austrian provinces of the period. In the absence of relevant archival data on the paternity of the buildings discussed here, the priority tool of this study to identify the collaboration of Italian “master builders” is the stylistic investigation based on the certainty of their presence in the context of three church buildings related to the reference period: from Cășeiu, built by Antonio Baizero from Udine, the Roman Catholic church from Ileanda, built by Italian emigrants to serve their religious service and the church from Livada (Dengeleag), built by Lorenzo Zottich, possibly belonging to a second generation of emigrant builders Italians in Transylvania. All these constructions have common stylistic features, integrated into one of the three representative categories, identified within the “Greek Catholic Episcopate of Gherla”, namely the most elaborate architectural model agreed by the Austrian authorities: rural churches with a single tower on the facade, tower with a neoclassical baroque-inspired profiling that also involves the most complex local level of labor of the moment. In the context of the lack of relevant archival data on the constructive paternity in most of these buildings, the identification of the presence and participation of Italian builders on construction sites within the “Greek Catholic Diocese of Gherla” uses as main study tool, stylistic analysis of monuments, which results in the launch of hypotheses meant to be validated in the future through applied studies by the archive. Morpho-constructive characteristics similar to the churches in Cășeiu, Ileanda, Livada (Dengeleag) crowned by the presence of the neo-baroque tower, the corrugated cornice that integrates decorative clocks, with a high level of difficulty in terms of construction, indicate a possible presence of Italian emigrant builders: Orman, Cluj County (1865-1867), Livada - Dindeleag, Cluj County (1868), Buciumi, Sălaj County (1872), Rus, Sălaj County (1890-1894), Poieni, Cluj County (1892), Apahida (1892), Borșa (1900), Dobricul Mare, Bistrița Năsăud county (1902), Sâncraiu Almașului, Sălaj county (1902), Agrieș, Bistrița Năsăud county (1905-1906), Șieu Cristur (1906), Bistrița Năsăud county, Lunca Ilvei (1906-1910), Bistrița Năsăud county, Chizeni (1910), Bistrița Năsăud county, Urișor (inc. 1910), Cluj county, Rohia, Maramureș county (1911), Church from Sașa (1907-1911), Alba county, Diviciorii Mici, Cluj county, (1912), Surduc, Sălaj county (1913), Câțcău, Cluj county (1914). However, the final demonstration remains to be validated following documented related archival studies. Keywords: Italian emigrants, Greek catholic architecture, “Greek Catholic Episcopate Gherla”, Greek catholic church from Cășeiu, Italian Roman catholic church in Ileanda, Greek catholic church from Livada (Dengeleag), Lorenzo Zottich, Antonio Baizero da Udine "
26
Proctor, Robert. "Churches for a Changing Liturgy: Gillespie, Kidd & Coia and the Second Vatican Council." Architectural History 48 (2005): 291–322. http://dx.doi.org/10.1017/s0066622x00003816.
Full textAbstract:
The relationship of Modernism in architecture with the symbolic needs of church- building was fraught with the dangers of betrayal: whether the architect indulged in personal spiritual expression, or used traditional forms, he could be accused of stylistic excess; if he applied a reductive functionalism, the result could be faulted as failing the brief. After the Second World War, expression and tradition were gradually admitted into Modernism to expand and enrich its vocabulary, and the limits of functionalism were reassessed. Churches were a field in which architects of the Modern Movement could explore their new concerns with poetic form and monumentality, in contrast to the more prosaic jobs in housing, schools, and so on; but few architects had the chance to work on churches in quite the same volume as the more pressing post-war building tasks. One firm of architects with an exceptional opportunity was Gillespie, Kidd & Coia, responsible for a series of Roman Catholic churches in Scotland, ‘the finest body of post-war church building in Britain’, according to Elain Harwood.1 This work has attracted attention from architectural historians before, particularly for its rich and humane interpretation of sacred architecture.
27
Watters, Diane M. "ROBERT PROCTOR, Building the Modern Church: Roman Catholic Church Architecture in Britain, 1955 to 1975." Architectural Heritage 27, no. 1 (November 2016): 123–27. http://dx.doi.org/10.3366/arch.2017.0086.
Full text
28
Kisiel, Piotr. "The Sanctuary of a sacred nation: National discourse in the style and décor of the Licheń Sanctuary." Nationalities Papers 44, no. 2 (March 2016): 319–39. http://dx.doi.org/10.1080/00905992.2015.1087990.
Full textAbstract:
The Basilica of Our Lady of Licheń, located near Konin in the Greater Poland Voivodeship, provides a unique insight into a nationalistic discourse in contemporary Poland. It was created not only as a Catholic shrine but also as a place of patriotic indoctrination. This paper examines not only the architecture and design of the Church and the surrounding Sanctuary, but also the ideas of Rev. Eugeniusz Makulski, the site's founder, and Barbara Bielecka, its architect, in order to understand one of the important currents in a debate on the Polish post-Communist identity. A close analysis of this religious shrine is intended not only to understand this particular site but also to examine how national identity is (re)defined in architecture. As this paper shows, the employment of symbolic devices allows the creation of a coherent story of the Polish nation as a religious community with a history intrinsically linked to the Catholic Church. However, the annexation of the lay sphere (nation) by the sacred one (religion) leads to problematic results when it comes to the universality of the religion and the “nationalization” of the Catholic Church itself.
29
FUKUSHIMA, Ayako. "MAINTENANCE AND POST-DISASTER RESTORATION OF CATHOLIC TETORI CHURCH." AIJ Journal of Technology and Design 25, no. 60 (June 20, 2019): 983–88. http://dx.doi.org/10.3130/aijt.25.983.
Full text
30
FUKUSHIMA, Ayako. "MAINTENANCE AND POST-DISASTER RESTORATION OF CATHOLIC TAKAYUBARU CHURCH." AIJ Journal of Technology and Design 26, no. 63 (June 20, 2020): 741–46. http://dx.doi.org/10.3130/aijt.26.741.
Full text
31
Concas, Daniela. "Liturgical renovation of modern churches in Rome (Italy)." Resourceedings 2, no. 3 (November 12, 2019): 39. http://dx.doi.org/10.21625/resourceedings.v2i3.623.
Full textAbstract:
At the beginning of the first half of the twentieth century the bond between ars-venustas and cultus-pietas has produced many churches of Roman Catholic cult.It’s between the 20s and 60s of the twentieth century that the experiments of the Liturgical Movement in Germany lead to the evolution of the liturgical space, which, even today, we see engraving in modern churches in Rome (Italy).The Council of Trent (1545-1563) constitutes the precedent historical moment, in which the Church recognised the need for major liturgical renovation of its churches. In comparison with this, the Second Vatican Council (1959-65) introduced some radical changes within the church architectural spaces.The observations come from the direct reading of the present architectural space and the interventions already realised in modern churches in Rome. The most significant churches from an historical-artistic point of view were selected (1924-1965). Significantly, although every single architecture is unique for dimensions, architectural language and used materials, a comparison, in order to gather the discovered characteristics and to compare the restrictions regarding the different operations, would extremely effective, as demonstrated below.Since the matter is considerably vast, in this work, only some brief notes regarding the liturgical renovation of the Presbytery area will be outlined.
32
Vukoszávlyev, Zorán. "Perception of Latin America’s church architecture in the time of II Vatican Council." Actas de Arquitectura Religiosa Contemporánea 4 (February 16, 2017): 46–53. http://dx.doi.org/10.17979/aarc.2015.4.0.5118.
Full textAbstract:
Events of World War II resulted in significant social changes from 1945. This is considered to be the main motive behind the attempts for transforming the Catholic sacral space, defining the Christ-centered Church. While in most parts of the Catholic world it was a result of a natural, internal process, these changes didn’t make an effect in the Eastern European countries occupied by the Soviet Union, because religion and religiousness became persecuted under the newly established world order. The political powers professing atheist ideology and communist concepts considered the Church as the main power opponent of their own system. Not only in ideological sense, but also because of the Holy See’s organizational structure that spans state borders. The article interprets the presence of the effects of liturgic reforms, in correspondence with the Eastern politics of the Holy See.
33
Wang, Ying. "Various and Flexible Catholic Churches of Baroque Style in Shanxi Province." Advanced Materials Research 368-373 (October 2011): 3539–44. http://dx.doi.org/10.4028/www.scientific.net/amr.368-373.3539.
Full textAbstract:
This paper is to analyze the feature of combination of foreign and local elements in architecture and summarize the creative methods applied in the baroque catholic churches in Shanxi based on the related surveys and researches. It’s a good example explaining that the process of the gradual recognition of foreign architecture forms is also a process of localization. During this process, the local craftsmen have gradually created new and localized architectural forms based on their combination of traditional aesthetics and local techniques, which is significantly enlightening on the localized design of contemporary architectures.
34
Harris, Alana. "Building the Modern Church: Roman Catholic Church Architecture in Britain, 1955 to 1975. By Robert Proctor." Twentieth Century British History 27, no. 2 (July 31, 2015): 317–19. http://dx.doi.org/10.1093/tcbh/hwv027.
Full text
35
Fish, George, and Arthur Bassin. "Religion and the Left—and the Catholic Church; What Is Socialist Architecture?" Monthly Review 37, no. 2 (June 7, 1985): 55. http://dx.doi.org/10.14452/mr-037-02-1985-06_7.
Full text
36
Harveen Bhandari. "Revivalist Style Churches of 19th Century in Ambala Cantonment: An Insight to Holy Redeemer Church Ambala Cantonment." Creative Space 4, no. 2 (January 2, 2017): 165–78. http://dx.doi.org/10.15415/cs.2017.42002.
Full textAbstract:
The British Raj in India led to different types of developments in various parts of the country owing to their physical, social and cultural needs. The Cantonments were one such significant development under British rule in 19th century. Out of the different typology of buildings made by the British settlers in cantonments, the most popular and most ornate structures are the Churches found across the country. In particular the churches built in the 19th century exhibit more or less similar architectural character and style as the whole world was experiencing the Revivalist Gothic style. The paper looks into the construction of such Revivalist Gothic churches in the newly formed Cantonment at Ambala during the same time period and analyses the architecture and construction of one of the oldest church of the cantonment. The paper brings to light the first Catholic Church in Ambala Cantonment, Ambala, India that is 100 years old and has survived the test of time and continues to be in use. It is an exemplary built heritage reminiscent of the British era that needs to be adaptively reused seeing it as an important typology of building exhibiting the Revivalist style in India. The present research was done as part of a project undertaken in Masters of Architecture under the able guidance of Prof Kiran Joshi.
37
Li, Xinyu, and Jian Tang. "The Comparative Analysis of the Styles of Christian Churches in Modern Mainland China, Macau and Hong Kong." E3S Web of Conferences 283 (2021): 02017. http://dx.doi.org/10.1051/e3sconf/202128302017.
Full textAbstract:
Chinese Christian (Catholic) architecture is not only an important type of religious architecture, but also an important witness of cultural exchanges between China and the West. This article comprehensively summarizes the architectural styles of Christian (Catholic) churches in modern mainland China, Macau and Hong Kong, and compares the differences in the main styles of their churches horizontally. Based on the data results, a comprehensive analysis of various factors such as age, region, religion, and society is carried out to further explore the reasons for the differences in the architectural styles of Christian churches in the three regions, and discover the historical and religious significance of the Christian churches in modern China.
38
Litvack, Leon B. "The Balliol That Might Have Been: Pugin's Crushing Oxford Defeat." Journal of the Society of Architectural Historians 45, no. 4 (December 1, 1986): 358–73. http://dx.doi.org/10.2307/990207.
Full textAbstract:
Augustus Welby Pugin (Fig. 1) was the acknowledged leader of the Gothic revival in 19th-century England. Examples of his work appear everywhere in the country-everywhere, that is, except Oxford. This man was guided by strict principles of "pointed" or "Christian" architecture; however, unlike many architects of his day, Pugin's beliefs were also governed by a fervent-and sometimes oppressive-devotion to the Roman Catholic Church. He was convinced that outward signs of devotion were indispensable, and that the Church of Rome was the true expounder of Christian faith. Pugin would have loved to erect a building based on these principles in what he called "the most Catholic-looking city in England." The aim of this article is to demonstrate that the rejection of Pugin as architect for the new buildings at Balliol in 1843 was not simply a case of a Roman Catholic's working in a hostile Protestant environment; rather, he was dismissed because of the vehemence with which he pressed his own cause and derided that of others. Balliol was a great loss to Pugin; the course of events described in these pages serves as a painful reminder of overabundant zeal in pursuit of a goal.
39
SCHILLING, HEINZ. "Calvinist and Catholic cities – urban architecture and ritual in confessional Europe." European Review 12, no. 3 (July 2004): 293–312. http://dx.doi.org/10.1017/s1062798704000286.
Full textAbstract:
Urban history, at least in Germany, has mainly concentrated on the Medieval and Reformation cities on the one hand and Industrial and Contemporary cities on the other. However, recent debates among Early Modernists have produced the view that ‘confessionalization’, that is the formation of three or four modern church systems based on specific confessions of faith, was one of the most influential factors in producing the fundamental changes that occurred between 1550 and 1650 in Europe. This had a huge effect on the cities of Europe and their inhabitants. This paper compares Catholic and Protestant cities in Europe around 1600 with regard to their specific architecture and their religious and civic rituals. Rites and other religious functions or institutions have always been an important part of urban life. Lewis Mumford refers to religious funeral rites in his magisterial analysis of urban life in a universal perspective: ‘The city of the dead antedates the city of the living. In one sense, indeed the city of the dead is the forerunner, almost the core, of every living city.’ In Europe, the relationship between the Church and the towns or cities was especially close and, in a sense, fundamental because of the medieval history of the European towns and the structure and profile of pre-modern European societies in general. We start with a brief overview of these preconditions for urban life during Europe's confessional period, and then go on to take a closer look at the confessional city itself.
40
Sitindjak, Ronald Hasudungan Irianto, Laksmi Kusuma Wardani, and Diana Thamrin. "Study of Ornaments in the Inkulturatif Pangururan Catholic Church in Samosir, North Sumatera." Journal of Arts and Humanities 5, no. 7 (July 21, 2016): 49. http://dx.doi.org/10.18533/journal.v5i7.964.
Full textAbstract:
<p>In the early 1900s, Catholic missionaries arrrived on Batak land in North Sumatera, Indonesia and initiated the process of inculturation, which was subsequently marked by the adaptation of Catholic teachings with the Batak traditional culture. The adaptation involved the liturgy, music and others, inculding the architecture and interior design of their places of worship that continued even to the Modern times. This research aims to discover the meaning behind the ornaments on the exterior and interior of the Inkulturatif Pangururan Catholic Church in Samosir, North Sumatera, as a result of this inculturation process, through Panofsky’s research method known as Iconology. The elements analyzed include the façade, enclosure elements, transitional elements and filling elements. Results show that the ornaments contain various meanings inculturated from Catholic culture having biblical and theological themes incorporated into Batak Toba stylized ornamental forms. This shows that the goodness, truth and beauty of the Catholic faith had honored and adapted their teachings to the local wisdom and culture such that what appears in the implementation of the ornaments is a novel creative beauty and an embodiment of inculturation. </p>
41
Aslet, William. "Situating St Mary-le-Strand: The Church, the City and the Career of James Gibbs." Architectural History 63 (2020): 77–110. http://dx.doi.org/10.1017/arh.2020.3.
Full textAbstract:
ABSTRACTJames Gibbs's church of St Mary-le-Strand has often been interpreted as an expression of his training in Rome, his Tory politics and his Roman Catholic faith. These factors, as well as the growing clout of the Palladian movement, all supposedly contributed to the architect's dismissal from the Commission for Fifty New Churches. In fact, the design was discovered slowly and by compromise, and Gibbs's dismissal was brought about by a change of monarchy, the demise of his original patrons and by the cost-cutting agenda of the new Whig regime. Rather than recent Italian sources, St Mary-le-Strand derives many of its features from the architecture of London, particularly St Paul's Cathedral. The siting of the church on the royal processional way from Westminster to St Paul's Cathedral explains many of Gibbs's design choices. Queen Anne, under whose reign the church was conceived, used the route frequently.
42
Butler, Richard J. "Building a Catholic church in 1950s Ireland: architecture, rhetoric and landscape in Dromore, Co. Cork, 1952–6." Rural History 31, no. 2 (October 2020): 223–49. http://dx.doi.org/10.1017/s0956793320000126.
Full textAbstract:
Abstract This article explores the intellectual culture of Catholic architectural production in 1950s Ireland through the study of a church-building project in rural West Cork. It analyses the phenomenon of the Irish ‘church-building priest’ in terms of their socio-economic background, fundraising abilities, and position within rural communities – in the context of significant rural emigration and economic stagnation. It also considers the role that the Irish countryside played in conditioning clerical understandings of architectural style and taste, and priests’ political readings of the rural landscape. Furthermore, it explores the phenomenon of Marianism in church design and ornamentation around the time of the international ‘Marian Year’ of 1954, and the political meanings of the rhetoric employed by clerics at church consecration ceremonies. The article concludes with reflections on social and economic aspects of Irish rural life and religious expression in a decade primarily understood as one of cultural insularity and conservative Catholicism.
43
Silapacharanan, Siriwan. "The Creation and Conservation of Saint Paul Church, Thailand." Environment-Behaviour Proceedings Journal 1, no. 3 (August 3, 2016): 217. http://dx.doi.org/10.21834/e-bpj.v1i3.366.
Full textAbstract:
There are very few Catholic churches in Thailand that conserve wooden structures.Take St.Paul in Muang District, Chachoengsao Province located on the east of Bangkok as an example, it was built by Bishop Pallegoix Jean-Baptise the Vicar Apostolic of Siam in 1840. The first church was made of bamboo and the other wood. In 1873, Father Schmidt Francois-Joseph bought a piece of land and built the third one with concrete including wooden structures such as priest quarters, a bell tower, a rest pavilion on the Bang Pakong River, a granary, a school building, all of which were designed by a French priest in colonial architecture and constructed by Chinese workers. As the time passes, heritage buildings have been deteriorating. However, their conservation plans have been launched, and most of them have been implemented. Most of the structures were constructed of teak that can adapt itself to the weather. Another property of wood is that it can be deconstructed and reconstructed with or without changing its former architectural style.© 2016. The Authors. Published for AMER ABRA by e-International Publishing House, Ltd., UK. This is an open access article under the CC BY-NC-ND license (http://creativecommons.org/licenses/by-nc-nd/4.0/).Peer–review under responsibility of AMER (Association of Malaysian Environment-Behaviour Researchers), ABRA (Association of Behavioural Researchers on Asians) and cE-Bs (Centre for Environment-Behaviour Studies), Faculty of Architecture, Planning & Surveying, Universiti Teknologi MARA, Malaysia.Keywords: conservation; cultural heritage; architecture; community
44
Rajagopalan, Mrinalini. "Cosmopolitan Crossings:." Journal of the Society of Architectural Historians 77, no. 2 (June 1, 2018): 168–85. http://dx.doi.org/10.1525/jsah.2018.77.2.168.
Full textAbstract:
Between 1805 and 1836, the wealthy dowager ruler Begum Samrū built two large mansions and a Catholic church in North India. In both the makeup of her court and the character of her architecture, the begum's choices reflected her cosmopolitanism. The bishop of her church was from Rome, her closest political allies were English, and her main advisers were Indian. Her architecture, similarly, combined neoclassical façades and Italianate porticoes with Islamic detailing such as muqarnas and Mughal pietra dura; Indian elements such as hammams (bathhouses) sat alongside European-style salons. In Cosmopolitan Crossings: The Architecture of Begum Samrū, Mrinalini Rajagopalan analyzes the begum's architecture as a form of strategic cosmopolitanism—a kind of sociopolitical cunning that allowed Begum Samrū to reimagine the dichotomies between masculine and feminine spaces, domestic and political realms, and European and Indian decor while combining local religiosity with global networks of piety. Indeed, architecture was a key mechanism through which the begum consolidated power in the fraught political climate of nineteenth-century India.
45
S, Husak. "CHURCH OF THE DISCALCED CARMELITES IN LVIV AND THEIR ARCHITECTURAL STYLE." Architectural Studies 7, no. 1 (April 30, 2021): 42–57. http://dx.doi.org/10.23939/as2021.01.042.
Full textAbstract:
The former church and monastery of the Discalced Carmelites, present Greek Catholic Michael the Archangel Church, is one of the most unexplored sacred buildings of Lviv. Despite its historical importance to the town, the few surviving documents list only donations and royal privileges. This article refers to examples of other Carmelite churches, as well as Italian religious houses to try to explain the possible building process. Not only them but also the already existing convents of the city shaped its form, which is significant for locating its history within the local building tradition.
46
Polomová, Beata, and Andrea Vargová. "Reflection on Modernization of Historic Religious Architecture - Case Study: The Roman Catholic Parish Church, Rajec in Slovakia." Applied Mechanics and Materials 820 (January 2016): 69–74. http://dx.doi.org/10.4028/www.scientific.net/amm.820.69.
Full textAbstract:
The historic churches renovation in Slovakia actively served to the religious cult, progressively responds to the gain of new function. It is the use of culture, such as concerts, exhibitions, guided tours. Within a renovation, historic buildings need to be modernized, especially their technical equipment. In this paper we explore a case study of the church restoration in the town Rajec in the north - western Slovakia. It is registered in the list of monuments. We focused on the monitoring of the building construction design which may affect the preservation and presentation of cultural historic values (windows, floors, ventilation, illumination, electro-acoustical amplification system). We concluded that demanding procedures for authentic restoration make sense, especially for the preservation of regional cultural and historical values.
47
Cleary, Richard. "Texas Gothic, French Accent: The Architecture of the Roman Catholic Church in Antebellum Texas." Journal of the Society of Architectural Historians 66, no. 1 (March 1, 2007): 60–83. http://dx.doi.org/10.1525/jsah.2007.66.1.60.
Full text
48
Oksana, Diachok. "STAGES OF FORMATION OF THE VOLUME AND SPATIAL STRUCTURE OF THE CHURCH OF THE NATIVITY OF CHRIST IN TERNOPIL." Vìsnik Nacìonalʹnogo unìversitetu "Lʹvìvsʹka polìtehnìka". Serìâ Arhìtektura 3, no. 1 (June 15, 2021): 60–68. http://dx.doi.org/10.23939/sa2021.01.060.
Full textAbstract:
Scientific research is devoted to the historical stages of development of one of the oldest churches in Ternopil - the Church of the Nativity of Christ, built in the early XVII century, which is one of the best examples of Podillya sacred architecture. The church is included in the state register of the national cultural heritage of Ukraine. Complicated socio-political processes in the Ternopil region and confessional transformations changed the architectural image of the shrine. The church managed to survive despite the war when almost the entire historic part of the city was destroyed. The Soviet occupation caused the greatest damage to the sacred complex. The indifference of the authorities to the architectural monument in the modern period and the emergency around the monument almost led to the destruction of the shrine. There is data on the gradual change in the volume and planning structure of the church, which began during the Reformation. The changes were also related to the intensification of national and cultural revival and the organization of the Orthodox Brotherhood at the church. The reconstructions in 1700 were associated with a change of denomination and the conversion of the parish to the Greek Catholic faith. The modernization of the church took place in 1808 to give the cathedral features and the traditional scheme of the Ukrainian three-story church: an additional volume was added to the western facade and the church was crowned with two more decorative heads. As a result of a reconstruction in 1936–1937, the church acquired a modern look. The Soviet period was the most destructive for the church, the church was first transferred to the Russian Orthodox Church, later closed. In 1958, during the expansion of the central street of the city, the bell tower and the fence were demolished. Restoration work began with Ukraine's independence. The article provides data on research during restoration surveys, which confirmed the fact that the church fortress was part of the general defence system of Ternopil and the hypothesis of researchers that part of the temple was part of the Kamyanets entrance gate of the city.
49
Girard, Jean-Claude. "Religious Tropical Architecture: the churches of Leandro V. Locsin in the Philippines." Tropical Architecture in the Modern Diaspora, no. 63 (2020): 76–79. http://dx.doi.org/10.52200/63.a.61svza7z.
Full textAbstract:
The focus of this contribution is on the importance of tropical architecture in the work of Leandro V. Locsin, in the context of post-WWII in Asia. Based in the Philippines, Locsin is immersed in the Christian tradition – the main religion of a country that was dominated by the Spanish crown from the mid 16th-century to 1898, and where the Catholic Church remains powerful across much of the archipelago today. Attention is focused on Locsin’s religious buildings and projects, where he succeeded in giving a new treatment to the tropical architecture of faith-based structures, through the integration of climate considerations and the reinterpretation of vernacular architecture of the Philippines.
50
Yunani, Ahmad. "Gereja Santo Antonius Purbayan: Sejarah Awal Gereja Katolik Belanda di Solo." Jurnal Lektur Keagamaan 14, no. 1 (June 30, 2016): 229. http://dx.doi.org/10.31291/jlk.v14i1.482.
Full textAbstract:
The Catholic Church Santo Antonius Purbayan be evidence of history in the development and spread of Catholicism in Solo or Surakarta. This article attempts to examine the role of the church as the center spread of Catholicism in Solo and its surroundings, from the activities of the church became a place of worship, even to the historical development of Catholic educational institutions are quite old. This study uses Arkheologis Historical approach that is supported by the data history of the church in question. And in the findings of this study, it was found that the existence of this church to witness the historical presence of the Catholic religion in Solo, and some other areas in Java. Spread starts from Semarang by a Catholic priest is Father Van Lith, SJ. When coming in Java, he learned a few things that made the failure of the missionaries before. They came as a waitress Faith to Dutch society that has been present with different purposes and objectives. The Church was built by the Dutch in the form of Neo Gothic, to conform and adapt to the cultural conditions that developed at that time. In its development, to support its existence, the church establish educational institutions that cater for the Catechist who trained as priests and Catholic Faith waitress in Solo and its surroundings.
Keywords: Church of Santo Antonius Purbayan, Solo, Catholicism, Architecture
Gereja Katolik Santo Antonius Purbayan menjadi bukti sejarah dalam perkembangan dan penyebaran agama Katolik di Solo atau Surakarta. Artikel ini mencoba mengkaji peran gereja sebagai pusat penyebaran Agama Katolik di Solo dan sekitarnya, dari aktifitas gereja yang menjadi tempat ibadah, bahkan hingga sejarah berkembangnya lembaga pendidikan Katolik yang cukup tua. Penelitian ini menggunakan pendekatan Historis Arkheologis yang didukung dengan data sejarah gereja dimaksud. Dan dalam temuan penelitian kali ini, ditemukan bahwa keberadaan gereja ini menjadi saksi sejarah hadirnya agama Katolik di Solo, dan beberapa daerah lainnya di tanah Jawa. Penyebarannya dimulai dari kota Semarang oleh seorang Imam Katolik yaitu Romo Van Lith, SJ. Saat datang di tanah Jawa, ia mempelajari beberapa hal yang menjadikan kegagalan para missionaris sebelumnya. Mereka datang sebagai Pelayan Iman bagi masyarakat Belanda yang telah hadir sebelumnya dengan berbagai maksud dan tujuan. Gereja dibangun oleh Belanda dengan bentuk Neo Gothik, dengan mengikuti dan menyesuaikan dengan kondisi budaya yang berkembang saat itu. Dalam perkembangannya, untuk mendukung keberadaannya, pihak gereja membentuk lembaga pendidikan yang diperuntukkan bagi para Katekis yang dididik menjadi Imam dan Pelayan Iman Katolik di Solo dan sekitarnya.
Kata kunci: Gereja Santo Antonius Purbayan, Solo, Katolik, Arsitektur