Academic literature on the topic 'Catholic church buildings'
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Journal articles on the topic "Catholic church buildings"
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Rihadiani, Rosalia Rachma, and Ikaputra. "The architecture of the Catholic Church in the modern movement in Indonesia." ARTEKS : Jurnal Teknik Arsitektur 8, no. 1 (April 1, 2023): 61–72. http://dx.doi.org/10.30822/arteks.v8i1.1891.
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Catholic church architecture is part of the development of architecture, especially in Europe. The rationalism and density of iconic Catholic church buildings in Europe raise the allegation that the architecture of the Catholic church during the modern movement was not found in Europe but appeared in missionary areas, including Indonesia. Queen Wilhelmina adopted the ethical policy in 1901 was a driving factor for the emergence of modern-style buildings in Indonesia, including the Catholic church building. Symbols and ornaments are part of the architecture of the Catholic Church; this is contrary to the anti-ornament school of modern architecture. This research looks at the architecture of the Catholic Church in Indonesia during the 1890 - 1945 period of the modern movement. The research method used descriptive qualitative with secondary data collection. The results showed that the architecture of the Catholic Church in Indonesia during the modern movement had an identity: geometric shapes on the facade, simple symbols and ornaments and a three-dimensional roof.
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Zou, Lin. "The Indigenous Adaptation of Modern Chinese Church Universities: A Case Study of The Main Building of Fu Jen Catholic University." Highlights in Science, Engineering and Technology 51 (May 16, 2023): 183–91. http://dx.doi.org/10.54097/hset.v51i.8263.
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At the end of the 19th century, many church cases occurred, which seriously affected Christian missionary activities in China and forced missionaries to think about the relationship between the Christian church and the people in China. After that, a movement for the indigenous adaptation of Christianity gradually emerged, with church schools becoming one of the main representatives of indigenisation. The Main Building of Fu Jen Catholic University, designed by Dom Adelbert Gresnigt, is a good example of the indigenous adaptation of the church university in this context. This paper analyses the design approach of the Main Building of Fu Jen Catholic University, extracts the embodiment of the Chinese traditional revival style and summarises the characteristics and reasons for the indigenous adaptation of the Main Building compared with other church university cases. The results show that the Main Building of Fu Jen Catholic University has features such as a traditional Chinese roof and decoration in the context of the Catholic indigenisation movement but is more conservative in design and plainer in colour than similar buildings. Gresnigt, as both a priest and architect, designed Fu Jen Catholic University with a more Catholic character and religious atmosphere than other church universities.
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Wang, Zhaodan, and Shuhan Zhang. "Architectural Characterization of Hongjialou Catholic Church in Jinan." Highlights in Science, Engineering and Technology 79 (December 13, 2023): 95–106. http://dx.doi.org/10.54097/hset.v79i.15110.
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This paper focuses on the Hongjialou Catholic Church in Jinan, China. Hongjialou Catholic Church was designed by Italian Brother Poncieri. It is one of the larger Catholic churches in Jinan. It occupies an important position in modern Chinese religious architecture. This paper will use the field research method, literature analysis method, comparative analysis method, and chart enumeration method to analyze the Hongjialou Catholic Church in terms of its construction background, plan layout, facade style, decorative decoration and building materials, structure, etc. in terms of culture, art, and other aspects. To further demonstrate the rules of decorative construction of typical Western Gothic church buildings, compare Hongjialou Catholic Church with Western churches, and study the influence of localization on the facade and interior space decoration and ornamentation of Western churches. And through the comparison with other Chinese modern Catholic churches, it is concluded that the localization influence of Hongjialou Catholic Church is not significant, which will help the subsequent in-depth study of Hongjialou Catholic Church in terms of artistic achievement and historical and cultural value.
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Stotsko, Rostyslav. "ARCHITECTURE OF ROMAN CATHOLIC EDUCATIONAL INSTITUTIONS IN MODERN UKRAINE." Vìsnik Nacìonalʹnogo unìversitetu "Lʹvìvsʹka polìtehnìka". Serìâ Arhìtektura 4, no. 1 (March 30, 2022): 162–72. http://dx.doi.org/10.23939/sa2022.01.162.
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The article examines the architectural features of buildings and spaces in the largest Roman Catholic educational institutions on the terrains of modern Ukraine; highlights and analyzes the principles underlying the architecture formation of theological educational institution of the Roman Catholic Church; determines the conception of architectural and space-planning organization of separate sacred, academic, administrative, and household buildings, recreational, entertainment, and sports spaces on the campus territory of theological educational institutions of the Roman Catholic Church; outlines the practical recommendations for project designers. Roman Catholic educational institutions in Ukraine are represented by the range of buildings and complexes in Western, Central, and Southern Ukraine. The most accomplished from the view point of its architectural and space-planning decisions is the complex of Major Theological Seminary of Lviv Archdiocese and Theological Institute in Briukhovychi village near Lviv. Taking into account the architecture of the mentioned complex and the complex of Lviv Theological Seminary of the Ukrainian Greek Catholic Church, the article distinguishes the major principles and foregrounds the set of practical recommendations concerning project design of theological educational institution of the Roman Catholic Church in Ukraine. In particular, the architecture development of theological educational institution of the Roman Catholic Church is based on the following principles: confessionalism and ecumenism; multi-education; sacredness; secularism; inclusiveness; flexibility and mobility; traditionalism and modernism. Also, as per the outlined architectural and space-planning conception, theological multi-educational center as an architectural complex is the combination of theological and educational departments of all levels of theological education in Ukraine and forms the uniform architectural ensemble, the main ideological and visual object of which is a temple. The specified principles and conception will be useful for future project designers during the process of determining architectural and space-planning organization of such an ideologically and functionally difficult object as theological educational institution (or center) of the Roman Catholic Church in Ukraine, which will foster creation of new qualitative projects and construction of modern institutions of theological education of the Roman Catholic Church.
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Buržinskas, Žygimantas. "Uniate Sacral Architecture in the Grand Duchy of Lithuania: A Synthesis of Confessional Architecture." Art History & Criticism 17, no. 1 (November 15, 2021): 43–58. http://dx.doi.org/10.2478/mik-2021-0004.
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Summary The architectural legacy of the Unitarians in the former Grand Duchy of Lithuania has received little attention from researchers to this day. This article presents an architectural synthesis of the Uniate and Order of Basilians that reflected the old succession of Orthodox architectural heritage, but at the same time was increasingly influenced by the architectural traditions formed in Catholic churches. This article presents the tendencies of the development of Uniate architecture, paying attention to the brick and wooden sacral buildings belonging to the Uniate and Order of Basilians in the territory of the Grand Duchy of Lithuania. The early Uniate sacral examples reflected the still striking features of the synthesis, which were particularly marked in the formation of the Greek cross plan and apses in the different axes of the building. All this marked the architectural influences of Ukraine, Moldova and other areas of Central and South-Eastern Europe, which were also clearly visible in Orthodox architecture. Wooden Uniate architecture, as in the case of masonry buildings, had distinctly inherited features of Orthodox architecture, and in the late period, as early as the 18th century, there was a tendency to adopt the principles of Catholic church architecture, which resulted in complete convergence of most Uniate buildings with examples of Catholic church buildings. Vilnius Baroque School, formed in the late Baroque era, formed general tendencies in the construction of Uniate and Catholic sacral buildings, among which the clearer divisions of the larger structural and artistic principles are no longer noticeable in the second half of 18th century. The article also presents the image of baroque St. Nicholas Church, the only Uniate parish church in Vilnius city, which was lost after the reconstruction in the second half of the 19th century.
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Wilson, John. "Innovation in Christchurch Church Architecture." Architectural History Aotearoa 2 (April 30, 2024): 50–59. http://dx.doi.org/10.26686/aha.v2.9473.
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Several church buildings erected in Christchurch in the 1960s signalled significant departures in the city's established traditions of church architecture. They included three Roman Catholic parish churches – St Matthew's Bryndwr, Our Lady of Victories, Sockburn, and St Anne's, Woolston. This paper focuses on the most innovative and striking of these three churches, Our Lady of Victories, Sockburn. It sets the building in the broader context of post-war church architecture in Christchurch. Innovation in Christchurch church architecture had begun in the 1950s with a number of brick churches, but significant departures from established church building forms did not occur until the 1960s. Our Lady of Victories reflected with particular drama the impact on church architecture of the changes in Roman Catholic liturgy associated with the Second Vatican Council. The paper describes the process through which the radically new design emerged, paying particular attention to the interaction between the architect, C.R. Thomas, and the new Roman Catholic Bishop of Christchurch, Brian Ashby. The paper also sets the design of the church in the context of New Zealand, and international, architectural trends in the late 1950s and 1960s.
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de Wildt, Kim. "Ritual Void or Ritual Muddle? Deconsecration Rites of Roman Catholic Church Buildings." Religions 11, no. 10 (October 10, 2020): 517. http://dx.doi.org/10.3390/rel11100517.
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The decrease in people who regularly celebrate liturgy in western Europe has led to the question of what to do with so-called obsolete church buildings. This question not only refers to whether or not a church building will be converted, reused or demolished, but also to the question of whether or not such a building needs to be deconsecrated, and if so, what does deconsecration of a church building actually entail? In this contribution, I will consider the role deconsecration rites play in the Roman Catholic church when a church building is taken out of liturgical use. In Roman Catholic liturgy, there are no prescribed, official deconsecration rites that are mandatory for a church building that is to be taken out of liturgical use. The actual deconsecration of a church building is, according to canon law, established by a decree that is issued by the responsible diocesan bishop. In the case of a church being taken out of liturgical use, however, there seems to be a shift from having a ritual void with regard to deconsecration rites, and also a focus on the “legitimate” way (in the sense of canon law) to deconsecrate a church building (object orientation), towards, in recent decades, paying more attention to a growing pastoral need (subject orientation) for deconsecration rites. These new ritual initiatives can be regarded as forms of pastoral care intended to help parishioners cope with the loss of their church building. I will show that different interpretations of canon law articles complicate straightforward answers to the question of which arguments are legitimate to deconsecrate a church. Furthermore, I will address the “ritual muddle”, the mixture of the actual deconsecration act in the sense of canon law and deconsecration rites that, from the perspective of canon law, do not effect church deconsecration. I will also address the differentiation between desecration and deconsecration, address historical forms of deconsecration rites and pay attention to the making and unmaking of sacred space. Finally, I will focus on contemporary deconsecration rites against the background of the complex reality in which such rites are situated.
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Dyda, Konrad. "Main political and legal problems of religious building construction in the Polish People’s Republic between 1945 and 1989." Przegląd Prawno-Ekonomiczny, no. 2 (October 6, 2020): 7–21. http://dx.doi.org/10.31743/ppe.5718.
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The article deals with the most important issues of law and religious policy of the People’s Republic of Poland in the field of religious building construction. Licensing of permits for the implementation of construction projects by religious associations, especially the Catholic Church and the repression of people and communities undertaking illegal construction of religious and ecclesiastical buildings was one of the main forms of conducting religious policy by the authorities of the People’s Republic of Poland. At the same time, uniform provisions of the law in force in this matter were applied in an extremely diverse way (both within individual units of the Catholic Church and non-Roman Catholic religious associations), depending on extra-legal political and religious factors. Therefore, the issue of sacred buildings is one of the clearest examples of instrumentalisation of the law – both at the level of its establishment and application – in the activities of the authorities of the People’s Republic of Poland.
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Malahovskis, Vladislavs. "POLITICAL ACTIVITIES OF THE ROMAN CATHOLIC CHURCH IN INDEPENDENT LATVIA." Via Latgalica, no. 2 (December 31, 2009): 78. http://dx.doi.org/10.17770/latg2009.2.1610.
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The aim of the paper is to reflect the political activities of the Roman Catholic Church in two periods of the history of Latvia and the Roman Catholic Church in Latvia – in the period of First Independence of the Republic of Latvia, basically in the 1920s, and in the period following the restoration of Latvia’s independence. With the foundation of the independent state of Latvia, the Roman Catholic Church experienced several changes; - bishops of the Roman Catholic Church were elected from among the people; - the Riga diocese was restored the administrative borders of which were coordinated with the borders of the state of Latvia; - priests of the Roman Catholic Church were acting also in political parties and in the Latvian Parliament. For the Church leadership, active involvement of clergymen in politics was, on the one hand, a risky undertaking (Francis Trasuns’ experience), but, on the other hand, a necessary undertaking, since in this way the Roman Catholic Church attempted to exercise control over politicians and also affect the voters in the elections for the Saeima. The status of the Church in the State of Latvia was legally secured by the concordat signed in the spring of 1922 which provided for a range of privileges to the Roman Catholic Church: - other Christian denominations in Latvia are functioning in accordance with the regulations elaborated by the State Control and confirmed by the Ministry of the Interior, but the Roman Catholic Church is functioning according to the canons set by the Vatican; - releasing the priests from military service, introduction of the Chaplaincy Institution; - releasing the churches, seminary facilities, bishops’ apartments from taxes; - a license for the activity of Roman Catholic orders; - the demand to deliver over one of the church buildings belonging to Riga Evangelical Lutherans to the Roman Catholics. With the regaining of Latvia’s independence, the Roman Catholic Church of Latvia again took a considerable place in the formation of the public opinion and also in politics. However, unlike the parliamentarian period of the independent Latvia, the Roman Catholic Church prohibited the priests to involve directly in politics and considered it unadvisable to use the word “Christian” in the titles of political parties. Nowadays, the participation of the Roman Catholic Church in politics is indirect. The Church is able to influence the public opinion, and actually it does. The Roman Catholic Church does not attempt to grasp power, but to a certain extent it can, at least partly, influence the authorities so that they count with the interests of Catholic believers. Increase of popularity of the Roman Catholic Church in the world facilitated also the increase of the role of the Roma Catholic Church in Latvia. The visit of the Pope in Latvia in 1993 was a great event not only for the Catholic believers but also for the whole state of Latvia. In the autumn of 2002, in Rome, a concordat was signed between the Republic of Latvia and the Vatikan which is to be classified not only as an agreement between the Roman Catholic Church in Latvia and the state of Latvia but also as an international agreement. Since the main foreign policy aim of Latvia is integration in the European Union and strengthening its positions on the international arena, Vatican as a powerful political force was and still is a sound guarantee and support in international relations.
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Antonius Bagas Prasetya Adi Nugraha. "Katolisisme Virtual." Perspektif 18, no. 2 (December 21, 2023): 151–66. http://dx.doi.org/10.69621/jpf.v18i2.201.
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The pandemic has had a severe impact on the whole world, and the Catholic Church is no exception. Catholics, who used to worship in church buildings and face-to-face, had to confine themselves to their homes during the pan[1]demic. The church tries to continue to conduct worship online using the YouTube platform. People with internet networks try to live stream mass from their respective locations. This short article aims to discuss the role of digital media as a means of proclamation for the Church during the pandemic and the polemics that arise later, namely digital media to build virtual Catholicism. The focus of the article is to discuss the difficulties of the Catholic Church in worship during the pandemic associated with the Religious Social-Shaping of Technology (RRST) method to form new creativity to create online wor[1]ship. Even though there are still debates within the Church about whether online worship is valid or not, we should not forget the role of the Holy Spirit. Even in online worship, the Holy Spirit still unites people as a community of faith that believes in God. In fact, it is hoped that the Church can develop and reconcile technology with its distinctive characteristics of Catholicism.
Dissertations / Theses on the topic "Catholic church buildings"
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Rebholz, Mark Edward. "Gathering Between Walls: A Catholic Church in 12 Mile, Kentucky." Thesis, Virginia Tech, 2014. http://hdl.handle.net/10919/49113.
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The following is a design for a new Catholic church for the Sts.
Peter and Paul parish in rural 12 Mile, Kentucky. The existing
church building is set into a hillside, mostly underground. It was
originally intended to be the basement but had to be used as the
church once funding ran low during construction. Through my
design I wanted to create a space that would be both welcoming
for the parishioners to gather each Sunday yet feel spiritual
even when mass is not taking place. To achieve this I wanted to
make a space used for nothing but the functions of the Liturgy,
any circulation, bathrooms, mechanical services or even confessionals
should not detract from the space. By using two massive
double concrete walls that would encompass all of the
non-essential functions of the church, the space between the
walls was freed up to be used as the body of the church where
nothing but the Liturgy of the Eucharist would take place.Master of Architecture
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Kenny, Jennifer Reiter. "A documentation of the Saint Alphonsus Roman Catholic Church Complex, Chicago, Illinois." Virtual Press, 1997. http://liblink.bsu.edu/uhtbin/catkey/1061871.
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This research and documentation project evaluates the architectural and historic significance of the St. Alphonsus Roman Catholic Church Complex for listing in the National Register of Historic Places. St. Alphonsus Church was founded as a German National Parish and operated by the Redemptorist Order of priests since 1882, providing religious, social, recreational, and educational opportunities in an imposing complex of five buildings occupying a full city block. The complex, composed of a Church, School, Athenaeum, Rectory, and Convent, is locally significant for its associations with German-American immigration and settlement in Chicago's Lakeview community area. The project includes a narrative description of the five properties and their surroundings, plus a statement of its historic and architectural significance during the period between 1882 and 1928.Department of Architecture
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Taranto, Michael Edmund. "A wall between the sacred and the profane." Thesis, Virginia Polytechnic Institute and State University, 1988. http://hdl.handle.net/10919/53189.
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The city of Blacksburg, Virginia, has moved its boundaries farther and farther west of U.S.460. Though a large amount of commercial and residential architecture has accompanied this growth, there has been no sacred architecture to complement any of this secular construction.
With this in mind, a rolling pasture along Price's Fork Road west of U.S.46O was chosen as the site for a new religious/community center for the residents of Blacksburg's expanding boundaries.
The design scheme, for a Roman Catholic church, consists of a K fellowship hall, meditation garden, and sanctuary surrounded by a protective wall. This scheme responds to the traditions of the Church as well as the spiritual needs of the surrounding community.Master of Architecture
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Astuhuamán, Gonzáles César W. "Foundation, splendour, and collapse of the San Miguel de Piura church (1534- 1578), the first catholic church of Peru." Pontificia Universidad Católica del Perú, 2017. http://repositorio.pucp.edu.pe/index/handle/123456789/113366.
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The aim of this research is to analyze the imperial infrastructure and institutions developed by the Inca and Spaniards to control and administer the Piura Region through the major center of Piura La Vieja (or San Miguel de Piura). This study leads with two main questions: What were the functions of the institutional buildings at Piura La Vieja, and how did these functions change from the pre-Hispanic to Transitional Colonial periods? To answer these questions, I developed a methodology to concede the limited documentary sources and surviving archaeological evidence. The Spaniards established San Miguel de Piura in 1534 and according to early documentary sources, a Catholic church was built circa 1539, which operated until 1578. During the 2005, 2008 and 2011, field seasons at Piura La Vieja we identified and excavated a structure to the south of the central plaza, oriented from North-West to South-East. The structure was identified and recorded as the architectural remains of a church, including an atrium, main entrance, tower, outer wall, altar, and sacristy. This church was built over a pre-existing pre-Hispanic building which followed a different axial orientation. The church of San Miguel de Piura is significant in that it is the only surviving building of the first seven churches built in Peru before 1540.This article is organized in five parts: the first is dedicated to explore the pre-Hispanic Period (1800 a.C.-1532 d.C.), the second to the Spanish establishment of San Miguel de Piura, the third to the brief rise of San Miguel, the fourth to the collapse of the site. Finally, some preliminary conclusions and directions for further research are presented.Esta investigación analiza la infraestructura e instituciones imperiales desarrolladas por los incas y españoles para controlar y administrar la región Piura mediante Piura La Vieja (o San Miguel de Piura). Dos preguntas son abordadas: ¿Cuáles fueron las funciones de las edificaciones institucionales? y ¿cómo sus funciones fueron cambiando desde los períodos prehispánico al Colonial Transicional? Para responderlas, combiné fuentes documentales y evidencias arqueológicas. Los españoles fundaron San Miguel en 1534 y, en 1539, una iglesia católica fue construida según fuentes documentales, la cual operó hasta 1578. Durante el trabajo de campo de 2005, 2008 y 2011, se excavó una edificación, construida sobre una prehispánica, localizada al sur de la plaza central, y se registraron componentes arquitectónicos de una iglesia: atrio, puerta principal, campanario o espadaña, muro perimétrico, altar y sacristía. La importancia de la iglesia radica en que es la única edificación sobreviviente de las siete iglesias tempranas construidas en el Perú antes de 1540. Este artículo es organizado en cinco partes: la primera está dedicada a explorar el período prehispánico (1800 a.C.-1532 d.C.); la segunda, al establecimiento hispano de San Miguel de Piura; la tercera y cuarta, al ascenso y colapso del sitio; finalmente, se presentan algunas conclusiones preliminares y futuras investigaciones son presentadas.
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Runnoe, Mary Jo. "Building a movement the Volunteer Missionary Movement /." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.
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Burns, David Paul. "Building the stained glass prism the development of the Polish Catholic Church's electronic media properties, 1989-2003 /." College Park, Md. : University of Maryland, 2004. http://hdl.handle.net/1903/2057.
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Thesis (Ph. D.) -- University of Maryland, College Park, 2004.Thesis research directed by: Journalism. Title from t.p. of PDF. Includes bibliographical references. Published by UMI Dissertation Services, Ann Arbor, Mich. Also available in paper.
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Dragovic, Denis. "Rethinking the role of Roman Catholic and Sunni Islamic institutions in post-conflict state building." Thesis, University of St Andrews, 2014. http://hdl.handle.net/10023/6136.
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This thesis develops a model that can be used to assess the ability of religious institutions to contribute to post-conflict state building. Highlighting the tendency in state building literature to stop short in discussing what seems to be inferred, but unnameable—religion—the research proposes a framework that identifies theoretical mechanisms through which religious institutions can contribute to post-conflict state building. Drawing from the theologies of Roman Catholicism and Sunni Islam the thesis then reflects upon why they would, of their own accord, lend their considerable legitimacy and resources. The thesis diverges from traditional approaches such as rational choice theory that suggest religious institutions act to maximise membership or assets, and instead embraces a teleological view recognizing the importance of belief structures in understanding a religious institution's motivations. It embraces salvation as a hermeneutical key to outline a Roman Catholic theology of state building while drawing upon the concept of justice for Sunni Islam. The thesis concludes by incorporating the particularistic nuances of Bosnia and Herzegovina's unique historically and culturally influenced religious practices, structures and theologies to suggest the ability and willingness of the two religions' institutions to contribute to their country's state building.
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Weeks, Monica. "The Effectiveness of Nongovernmental Organizations and their Impact on the Status of Women in Nicaragua." FIU Digital Commons, 2012. http://digitalcommons.fiu.edu/etd/615.
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The purpose of this study was to identify the role of nongovernmental organizations in Nicaragua and their impact on the status of women. The study analyzed the status of women at the beginning of the revolution, starting in 1980. The study then examined the evolution of non-governmental organizations deriving from the original group named the Luisa Amanda Espinosa Association of Nicaraguan Women (AMNLAE). It then described the impact of non-governmental organizations on policy making and building civic societies. Ultimately, this study analyzed the status of women thirty years after the revolution and demonstrates through institutionalism that because of the effect of non-governmental organizations on society, the status of women has improved. It then concluded that nongovernmental and intergovernmental organizations are necessary for building civic societies wherein gender equality is accepted.
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Santos, Pedro Alberto Palma dos. "Métrica, proporção e luz: arquitetura sagrada moderna no Brasil." Universidade de São Paulo, 2015. http://www.teses.usp.br/teses/disponiveis/16/16133/tde-29102015-115144/.
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A pesquisa debruça-se sobre a arquitetura religiosa moderna produzida no Brasil, sua trajetória e seu processo de renovação ao longo do século XX, tendo a luz natural como o protagonista deste espaço e o uso das técnicas de proporcionamento na composição plástica das igrejas como eficazes em mobilizar a percepção humana. O objeto de estudo da presente pesquisa configura-se através da arquitetura religiosa produzida por personagens do Movimento Moderno no Brasil: Oscar Niemeyer, Edgar Guimarães do Valle, Dominikus Böhm, Gottfried Böhm, Adolf Franz Heep, Edgar Oliveira Fonseca, Joaquim Guedes, Hans Broos, Antônio Carlos Farias Pedrosa, Jerônimo Bonilha Esteves, Israel Sancovski e Carlos Alberto Naves. Numa delimitação histórica, restringe-se ao período entre 1940 e 1970, fase de implementação, assimilação e consolidação dos princípios modernos no Brasil. Através do estudo e análise das capelas e igrejas escolhidas, a pesquisa desvenda as formas pelas quais o arquiteto entendeu o conceito luminoso, o problema de medidas e de proporções e como isso se refletiu nas expressões e linguagens que envolvem a arquitetura. Para isso, o trabalho analisa treze obras. Os programas representativos dessa arquitetura a serem estudados serão capelas e igrejas católicas.The research focuses on modern religious architecture produced in Brazil, its history and its process of renewal throughout the twentieth century and the natural light as the protagonist of this space and the use of proportioning techniques in plastic composition of the churches as effective to mobilize human perception. The study object of this research is configured through religious architecture produced by Modern Movement in Brazil characters: Oscar Niemeyer, Edgar Guimarães Valle, Dominikus Böhm, Gottfried Böhm, Adolf Franz Heep, Edgar Oliveira Fonseca, Joaquim Guedes, Hans Broos, Antonio Carlos Farias Pedrosa, Jeronimo Bonilha Esteves, Israel Sancovski and Carlos Alberto Naves. In a historical definition, is limited to the period between 1940 and 1970, the implementation phase, assimilation and consolidation of modern principles in Brazil. Through the study and analysis of the chosen chapels and churches, the research reveals the ways in which the architect got the bright idea, the problem of measurements and proportions and how it was reflected in the expressions and languages that involve architecture. For this, the paper analyzes thirteen works. Representative programs of this architecture to be studied will be chapels and Catholic churches.
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Peixoto, Amanda Vanessa Monaco. "A iluminação natural na arquitetura religiosa: qualidade e desempenho luminoso em sistemas de iluminação natural geral da nave em igrejas católicas com referência à cidade de São Paulo." Universidade de São Paulo, 2017. http://www.teses.usp.br/teses/disponiveis/16/16132/tde-13062017-114851/.
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Este trabalho se propõe a analisar as formas de utilização da iluminação natural em edificações religiosas contemporâneas, com enfoque especial àquelas localizadas na região metropolitana de São Paulo. Com base numa seleção de sete obras que se destacam por sua preocupação com a iluminação natural desde o esboço inicial, o que resultou em espaços com qualidade cênica de luz e expressivo conforto visual, são reconhecidas estratégias de iluminação natural aplicadas a esta tipologia de projeto. Esta análise de referências é feita através de visitas de campo e estudos com base na bibliografia de referência. Três das estratégias identificadas são selecionadas para estudos analíticos mais aprofundados, onde possa-se ter maior compreensão sobre seu funcionamento. Tais estudos são feitos sobre modelagem e simulação computacional, inserindo sempre os estudos no clima da cidade de São Paulo. Após a análise com base em estudos analíticos, é feita a caracterização de funcionamento de cada um dos três sistemas estudados, possibilitando sua aplicação consciente em futuros projetos, considerando tanto o efeito plástico quanto o conforto visual. O Monitor de Cobertura concentra o foco de brilho nas paredes laterais da nave. O Clerestório, por sua vez, o concentra no eixo central da nave. Enquanto isso, as janelas altas laterais produzem uma mancha de brilho que se desloca mais claramente pela nave ao passar das horas. O dimensionamento das aberturas deve ser feito de forma a possibilitar o conforto visual pelo maior número de horas possível ao longo do ano. O resultado será uma igreja onde a luz toma o papel principal destacando a arquitetura e, ao mesmo tempo, permite que as atividades litúrgicas transcorram sem dificuldades visuais.This research intends to analise the use of daylighting in contemporary religious buildings, with special concern to those at the metropolitan region of São Paulo. Based on a selection of seven buildings that stand out for their concern with natural lighting since the initial sketch, which resulted in spaces with scenic quality of light and expressive visual comfort, are recognized natural lighting strategies that were applied to this design typology. This analysis of references is made through field visits and studies based on the reference bibliography. Three of the identified strategies are selected for further analytical studies, where one can gain a better understanding of their functioning. Such studies are done on modeling and computational simulation, always inserting studies in the of the city of São Paulo\'s climate. After analysis based on analytical studies, each of the three systems studied has is functioning characterized, allowing its conscious application in future projects, considering both the plastic effect and the visual comfort. The Roof Monitor focuses the brightness on the side walls of the church. The Clerestory, in turn, concentrates it in the central axis of the church. Meanwhile, the high side windows produce a bright zone that shifts more clearly through the nave as the hours pass. The openings dimensioning should be done in a way that allows visual comfort for as many hours as possible during the year. The result will be a church where light plays the leading role in highlighting architecture and, at the same time, allows liturgical activities to develop without visual difficulties.
Books on the topic "Catholic church buildings"
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Mecozzi, Filippo. Church architecture: A tentative Roman Catholic prototype. Toronto: Scholia Editions, 1997.
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Cardona, Joan Marí. El camí de missa: Poblament d'Eivissa i Formentera. Palma de Mallorca: Institut d'Estudis Balearics, 1996.
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Salinas, Stefan. Catholic churches: Big and small. San Francisco: Camelopardalis, 2014.
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Martin, Christopher. A glimpse of heaven: The Catholic churches of England and Wales. Swindon [England]: English Heritage, 2006.
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Magdziarz, Bronisław. Kościoły i kaplice Archidiecezji Warmińskiej. Olsztyn: Kuria Metropolitalna Archidiecezji Warmińskiej, 1999.
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Estragó, Margarita Durán. Templos de Asunción, 1537-1860. Asunción: Universidad Católica, 1987.
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Ajuz, Christine. Igrejas do Rio de Janeiro. Rio de Janeiro, Brazil: Topbooks, 2011.
Find full textBook chapters on the topic "Catholic church buildings"
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Coomans, Thomas. "Church Architecture and Church Buildings: China." In The Palgrave Handbook of the Catholic Church in East Asia, 1–80. Singapore: Springer Nature Singapore, 2022. http://dx.doi.org/10.1007/978-981-15-9365-9_8-1.
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Sadowski, Ryszard F., Janusz Balicki, and Rafał Leśniczak. "The role of the Catholic Church in the building of the partnership for the implementation of SDGs." In Sustainable Development Goals and the Catholic Church, 256–73. Abingdon, Oxon ; New York, NY : Routledge, 2021. | Series: Routledge new critical thinking in religion, theology and biblical studies: Routledge, 2020. http://dx.doi.org/10.4324/9781003053620-18.
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Leung, Beatrice K. F. "Foreign Missionaries and the Building of the Local Church in China (1945 – To the Present)." In The Palgrave Handbook of the Catholic Church in East Asia, 1–31. Singapore: Springer Nature Singapore, 2022. http://dx.doi.org/10.1007/978-981-15-9365-9_6-1.
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Zombori, István. "Glattfelder Gyula püspök és az 1921-es román földreform." In Fontes et Libri, 283–89. Szeged, Hungary: Szegedi Tudományegyetem, 2023. http://dx.doi.org/10.14232/btk.2023.sje.25.
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With the Peace Treaty of Trianon, 103,000 square kilometres were given to Romania. After the occupation of the territory, the Romanian authorities liquidated the Hungarian public administration and the schools. They only did not know what to do with the Hungarian churches. In 1921, the Romanian land reform law was passed, and it was a huge blow to the churches because not only the land holdings were confiscated, but the buildings standing on them as well. Gyula Glattfelder, the Roman Catholic bishop of Temesvár, protested the land reform most intensively. Because of this, he was subjected to open attacks both in Timişoara (Temesvár) and Bucharest. This eventually led to the fact that the Romanian authorities forced him to leave Timişoara in March 1923 and to move his episcopal seat to Szeged.
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Ryan, Louise. "Building Bridges to Parishes: The Catholic Church in England and Wales and the Role of Ethnic Chaplains." In Migration, Transnationalism and Catholicism, 291–315. London: Palgrave Macmillan UK, 2016. http://dx.doi.org/10.1057/978-1-137-58347-5_12.
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Häberlein, Mark, and Paula Manstetten. "The Translation Policies of Protestant Reformers in the Early Eighteenth Century. Projects, Aims, and Communication Networks." In Übersetzungspolitiken in der Frühen Neuzeit / Translation Policy and the Politics of Translation in the Early Modern Period, 301–34. Berlin, Heidelberg: Springer Berlin Heidelberg, 2024. http://dx.doi.org/10.1007/978-3-662-67339-3_13.
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ZusammenfassungThis article examines the aims and motivations underlying the numerous translation projects initiated or supported by two Protestant organizations—the Anglican Society for Promoting Christian Knowledge (SPCK) in London and the Pietist Halle orphanage—in the early eighteenth century. These projects included translations of the Bible, catechisms, and devotional literature into over twenty-five languages, carried out for the benefit of Protestants abroad as well as for missionary activities among non-Protestant Christians and “heathens”. We survey a broad range of these endeavours and offer a case study of one specific project, the printing of an Arabic Psalter and New Testament for the use of Eastern Christians in London from 1720 onwards. We show that these translation projects were aimed at spreading Protestant piety, particularly in vernacular languages, and at creating a counterweight to the missionary activities of the Roman Catholic Church. However, the two societies did not follow a preconceived strategy; rather, these initiatives were the brainchildren of individual members and often relied on the availability of skilled translators in London and Halle. While many of the projects had limited success, they served as a means of religious self-affirmation for their initiators, who believed they were contributing to building God’s kingdom on earth by spreading the Christian message.
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Jordan, Kate. "Architecture and Buildings." In The Oxford History of British and Irish Catholicism, Volume IV, 56—C3S7. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/oso/9780198848196.003.0004.
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Abstract This chapter considers the buildings constructed by and for Catholics between 1830 and 1914, examining the range of building types and architectural styles that facilitated and reflected the rapid expansion of the Church during this period. In looking beyond traditional architectural readings of the Catholic built environment, it draws from social and religious histories and also from fresh critical approaches to material and spatial culture. Questions of agency and authority are examined and particular attention is paid to women, who have frequently been overlooked as significant patrons, designers, and decorators of Catholic architecture. This inclusive narrative is presented through four key themes that aim to shed light on the diverse strands of Catholic culture: architectural revivals and innovations, adaptations and restorations; funding and patronage; and sacred interiors.
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"Spatial Practices: The Making of the Urban Landscape of Coexistence." In Catholic Survival in the Dutch Republic. Amsterdam University Press, 2024. http://dx.doi.org/10.5117/9789048558452_ch04.
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Spatial practices represented an essential aspect of Catholic survival tactics in Utrecht. This chapter analyses how Catholics produced spaces to facilitate their Catholic way of life. Through their creative spatial practices in Utrecht, which concerned public facilities (including public church buildings, monasteries, convents, and hospices) as well as public streets and their own houses (including clandestine churches), Catholic Utrechters managed both to preserve their traditional sacred spaces and to create new ones. By continuing to use the urban space as in medieval times, and by newly appropriating that space to adjust themselves to postReformation religious diversity, Catholics sought spaces to live as observant Catholics and transformed Utrecht’s urban space from a mono-religious medieval city into a multi-religious early modern city.
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NicGhabhann, Niamh. "Sermons and the Performance of Historiographical Authority in the Construction of the Roman Catholic Built Landscape, 1880–1890." In Figures of Authority in Nineteenth-Century Ireland, 118–36. Liverpool University Press, 2020. http://dx.doi.org/10.3828/liverpool/9781789622409.003.0007.
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During the nineteenth century, infrastructures of devotion and religious worship in Ireland changed dramatically. By 1900, the landscape was transformed by the presence of highly decorated, prominent church buildings. The many building projects of the Roman Catholic church were highly dependent on donations and fundraising. This essay explores the extent to which historical narratives, images, and ideas were used in order to motivate donations, and to develop a sense of community engagement with these new buildings as both symbols of past persecution overcome, and future spiritual glory. It explores sermons and speeches associated with new church building projects as sites for the performance of historiographical authority, and traces the emergence of key narratives of identity and memory, which were powerfully expressed through the spaces and architectural forms of the church buildings.
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Meier, Ralph. "Kirkeasyl og kirkebygg som hellig rom og tilfluktsted." In Rom og sted: Religionsfaglige og interdisiplinære bidrag, 129–48. Cappelen Damm Akademisk/NOASP, 2020. http://dx.doi.org/10.23865/noasp.110.ch7.
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The article has its starting point in church asylum as a phenomenon in Norway in the 1990s. It focuses on police practice related to church asylum and the rationale for this practice by state authorities in Norway. It also looks at the theological argumentation for church asylum in official church statements at that time in Norway. Both state authorities and the Church of Norway agree that church buildings do not have a special legal status and that church asylum is not a legal right. But the state authorities respect church asylum because of the understanding of churches as sacred places and protected areas. To better understand this view, the article also looks at the history of church buildings as sacred places. From a theological point of view, church asylum has its foundation historically both in the church building as a sacred room (loci reverentia) and in the Christian duty of helping people in need (intercessio). But the article also points out that the theological argumentation of church asylum based on the understanding of churches as sacred and protected places is no longer used, neither in Catholic nor in Protestant theology. The article concludes that the understanding of churches as sacred and protected places has its foundation in a long tradition that still exists in the population. This is also regarded as the reason why state authorities in Norway do not enter church buildings with police force.
Conference papers on the topic "Catholic church buildings"
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Bostenaru Dan, Maria. "Carol Cortobius Architecture." In World Lumen Congress 2021, May 26-30, 2021, Iasi, Romania. LUMEN Publishing House, 2022. http://dx.doi.org/10.18662/wlc2021/08.
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Carol Cortobius was an architect trained in Germany, with an initial practice at Otto Wagner in Vienna, who worked for the Hungarian community in Bucharest building churches. An introduction on the catholic Hungarian community in Bucharest will be given. Dănuț Doboș in a monograph of one catholic church in Bucharest offers an overview of all his works. For the three catholic churches on which he intervened (two built, one restored, but altered now) there are monographs showing archive images not available for the general public. Apart of the catholic churches (two of the Hungarian community) he also built the baptist seminar. Particularly the first built church, Saint Elena, is interesting as an early example of Art Deco and will be analysed in the context of the Secession in Vienna and Budapest, which will be introduced. With help of historic maps the places of the works were identified. Many of them do not exist today anymore because of demolitions either to build new streets or those of the Ceaușescu period (ex. the opereta theatre, a former pharmacy). Images of these were looked for in groups dedicated to he disappeared Uranus neighbourhood The paper will show where these were located. Some of the common buildings have an interesting history, such as the first chocolate factory. Another interesting early Art deco building is the pelican house. There are common details between this and the restored church. The research will be continued with archive research in public archives when the sanitary situation will permit.
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Ozola, Silvija. "SPATIAL AND ARTISTIC DEVELOPMENT OF THE HANSEATIC CITIES ON THE BALTIC SEACOAST IN THE 13TH AND 14TH CENTURIES." In 10th SWS International Scientific Conferences on ART and HUMANITIES - ISCAH 2023. SGEM WORLD SCIENCE, 2023. http://dx.doi.org/10.35603/sws.iscah.2023/fs09.14.
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The Roman Catholic Church had a special influence. During the economic and cultural upswing, an abbey built in Cluny became a sample in the church building during the 9th�11th century. Various trends in the cathedral building existed in different regions of Western Europe. On the Baltic Sea coast, the Pope of Rome and the Holy Roman Emperor started to spread the Catholic faith by the mid-12th century. In cities, cathedrals took the leading position and replaced monastery churches in the 13th century. The commercial importance of the trading centre of Lubeck increased when it joined with Hamburg in 1241 to form the nucleus of the Hanseatic League. Churches for citizenship Catholic parishes became architectural dominates in Hanseatic cities. An important trade city of Riga became the main economic base of the Teutonic Order and the Riga Archbishopric Centre, where urban space developed. Research object: urban space of the 13th and 14th centuries in Hanseatic cities. Research problem: sacral buildings changed urban aesthetics and the development of cities� planning; the spatial and artistic quality of Hanseatic cities had been sufficiently studied to preserve their identity during the development of the contemporary urban environment. Novelty: analysis of common and distinctive artistic features in European and Latvian Hanseatic cities in the 13th and 14th centuries. Research goal: analyse the impact of churches on the development of cities in the 13th and 14th centuries. Methods: analysis of archive documents, cartographic materials, studies of published literature, an inspection of churches in nature, photo fixation.
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Ivanič, Peter, Hilda Kramáreková, and Martin Hetényi. "MODERN DIMENSIONS OF STS. CYRIL AND METHODIUS AND THEIR HERITAGE IN SLOVAKIA." In THE PATH OF CYRIL AND METHODIUS – SPATIAL AND CULTURAL HISTORICAL DIMENSIONS. Cyrillo-Methodian Research Centre – Bulgarian Academy of Sciences, 2023. http://dx.doi.org/10.59076/2815-3855.2023.33.19.
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The heritage of Sts. Cyril and Methodius is part of the cultural wealth of several nations and countries, including Slovakia. The most famous present-day regular religious and cultural events dedicated to Sts. Cyril and Methodius are held in Nitra, Terchová, Bojná, Devín, Selce, Sečovce and Stropkov. In addition, Močenok organizes festivities associated with St. Gorazd, a disciple of the Thessalonian brothers. Regular local festivities are also held in some Roman Catholic parishes dedicated to Sts. Cyril and Methodius. After 1989, one could observe an increased degree of veneration of Sts. Cyril and Methodius also in the dedication of new sacral buildings in several villages in Slovakia. Currently, there are 106 larger sacral buildings (churches and chapels) in Slovakia under Cyril and Methodius’s patronage. The profane buildings that bear the name associated with Cyril and Methodius most often include educational institutions and their buildings (University of Sts. Cyril and Methodius in Trnava, Constantine the Philosopher University in Nitra and the Roman Catholic Faculty of Theology of Cyril and Methodius at Comenius University Bratislava etc.). From among the medical institutions, this category includes the Hospital of Sts. Cyril and Methodius, which is part of the largest medical facility in Slovakia – University Hospital Bratislava. The symbolism of Cyril and Methodious was also found e.g. in the coat of arms of the village of Brodské in the district of Skalica. The coat of arms of this village near Skalica portrays two dominant figures who are sometimes interpreted as two Franciscans, but also as Sts. Cyril and Methodius. The second example is the coat of arms of the village of Nová Bošáca in the district of Nové Mesto nad Váhom, which – in addition to the typical plum tree – also includes the letters C and M, symbolizing the new patronage of the Church of Sts. Cyril and Methodius. Intangible assets also include street and square names. In eight Slovak cities (Bratislava-Devín, Košice-Krásna, Nitra, Poprad, Zvolen, Hlohovec, Sečovce and Vrbové) and in the village of Slovenské Nové Mesto, there are squares named after Cyril and Methodius. Within the street names category, we have identified urbanonyms such as: Sts. Cyril and Methodius Street (11x), St. Cyril and St. Methodius Street (1x), Cyril and Methodius Street (1x), Cyrillo-Methodian Street (2x), Cyril‘s Street (2x), Constantine‘s Street (1x), Methodius‘s Street (5x), St. Cyril‘s Riverside (1x), St. Methodius‘s Riverside (1x). The establishment of the cult of Sts. Cyril and Methodius in Slovakia can be observed through the growing number of St. Cyril‘s relics also. Currently, the most important impetus for the development of a modern perception of the ever-vibrant legacy of Europe‘s patrons is the certification of the European Cultural Route of Sts. Cyril and Methodius, but also the commitment to future generations in the implementation of the key principles of the Council of Europe (human rights, cultural democracy, cultural diversity and identity, dialogue, mutual exchange and cross-border and cross-century enrichment).
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Lee-Niinioja, Hee Sook. "Tangibility-Intangibility on UNESCO World Heritage Baroque Philippine Churches: the Spirit of Place and Its Collective Memory." In The SEAMEO SPAFA International Conference on Southeast Asian Archaeology and Fine Arts (SPAFACON2021). SEAMEO SPAFA, 2021. http://dx.doi.org/10.26721/spafa.pqcnu8815a-20.
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The churches (Manila, Santa Maria, Paoay, Miagao) built in the Spanish period of the Philippines (16-18C) exemplify the reinterpretations of the European Baroque style by Chinese and Philippine artisans. Symbolising the fusion of the West with local materials and motifs, they have formed an innovative building tradition. Characteristics of these churches are monumental and massive to protect against intruders or natural harm. The iconographic-decorative Miagao facade underlines the regional understanding of Christianity and Saint Patron among contemporary Catholics. This paper discusses the tangibility-intangibility of Baroque Philippine churches through the spirit of place and collective memories among churchgoers-inhabitants-visitors, reinterpreting sacred buildings.
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Daunt, Lisa Marie. "Tradition and Modern Ideas: Building Post-war Cathedrals in Queensland and Adjoining Territories." In The 38th Annual Conference of the Society of Architectural Historians Australia and New Zealand. online: SAHANZ, 2022. http://dx.doi.org/10.55939/a4008playo.
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As recent as 1955, cathedrals were still unbuilt or incomplete in the young and developing dioceses of the Global South, including in Queensland, the Northern Territory and New Guinea. The lack of an adequate cathedral was considered a “reproach” over a diocese. To rectify this, the region’s Bishops sought out the best architects for the task – as earlier Bishops had before them – engaging architects trained abroad and interstate, and with connections to Australia’s renown ecclesiastical architects. They also progressed these projects remarkably fast, for cathedral building. Four significant cathedral projects were realised in Queensland during the 1960s: the completion of St James’ Church of England, Townsville (1956-60); the extension of All Souls’ Quetta Memorial Church of England, Thursday Island (1964-5); stage II of St John’s Church of England, Brisbane (1953-68); and the new St Monica’s Catholic, Cairns (1965-8). During this same era Queensland-based architects also designed new Catholic cathedrals for Darwin (1955-62) and Port Moresby (1967-69). Compared to most cathedrals elsewhere they are small, but for their communities these were sizable undertakings, representing the “successful” establishment of these dioceses and even the making of their city. However, these cathedral projects had their challenges. Redesigning, redocumenting and retendering was common as each project questioned how to adopt (or not) emergent ideas for modern cathedral design. Mid-1960s this questioning became divisive as the extension of Brisbane’s St John’s recommenced. Antagonists and the client employed theatrics and polemic words to incite national debate. However, since then these post-war cathedral projects have received limited attention within architectural historiography, even those where the first stage has been recognised. Based on interviews, archival research and fieldwork, this paper discusses these little-known post-war cathedrals projects – examining how regional tensions over tradition and modern ideas arose and played out.
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Muchtar, Ibnu, and Moh Putro. "Unlucky Political Strike, Spirit of Jihad and a New Church Building Plan The Case of St Faustina Catholic Church Building Proposed in Bogor of Indonesia." In Proceedings of the 3rd International Symposium on Religious Life, ISRL 2020, 2-5 November 2020, Bogor, Indonesia. EAI, 2021. http://dx.doi.org/10.4108/eai.2-11-2020.2305064.
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Lukić, Ivan, Mirjana Malešev, Vlastimir Radonjanin, Slobodan Šupić, Vladan Pantić, and Luka Lukić. "ASSESSMENT, REHABILITATION AND RECONSTRUCTION OF RELIGIOUS BUILDINGS IN VOJVODINA ‐ EXAMPLES FROM PRACTICE." In Assessment, maintenance and rehabilitation of structures. Association of Civil Engineers of Serbia, 2024. http://dx.doi.org/10.46793/sgisxiii.04il.
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Recognizing the importance of preserving architectural marvels, scholars, engineers, and conservationists have devoted considerable efforts to establish methodologies for the assessment and repair of historical structures. Through two case studies, one Orthodox and one Catholic temple, this paper presents a synthesis of historical insights, technical expertise, and practical considerations, pointing full complexities involved in preserving these sacred spaces. The analysis of the two historically significant churches, both designated as cultural heritage sites, reveals a set of common structural damages that can be mainly attributed to the specifics of the chosen architectural-constructive system.