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Journal articles on the topic 'Catholic church buildings'
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1
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.
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Gusić, Monika. "Ottoman religious architecture in Croatia." St open 3 (April 28, 2022): 1–33. http://dx.doi.org/10.48188/so.3.3.
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Objective: To provide a description and analysis of built, surviving, and lost Ottoman religious monuments in Croatia within the historical and sociopolitical context. Methods: Based on the analysis of relevant published sources, historical maps, online sources, as well as site analysis, we provide a description of Ottoman architectural, religious, and cultural heritage in the contemporary Croatian regions of the Dalmatian hinterland and Slavonia. This includes the art historical interpretation of the remains of the three surviving 16th-century domed mosques in three Croatian towns: Klis (today, the Catholic Church of St. Vitus in the Fortress), Drniš (now incorporated into the Catholic Church of St. Anthony held by the Franciscans), and Đakovo (today, the Catholic Church of All Saints). Results: The period of Ottoman rule saw the construction of a great number of Ottoman religious buildings in what is now the territory of the Republic of Croatia. There were two methods of mosque establishment: from the ground up, or by repurposing an older building, generally of Christian origin. With cessation of Ottoman rule these objects decayed and became less interesting for reutilization for Christian religious purposes. Many such converted objects perished in spite of their new utilization. The site analysis revealed the continuity of these sacred places in spite of religious conversion of the sacral site. Conclusion: The introduction of Ottoman architectural and urbanistic features was the defining feature of urban development in Croatia during the Ottoman era. In the settlements, the Ottomans built both sacral and utilitarian profane buildings, but Ottoman religious buildings were the most prominent. In the territory of present day Croatia, only three such Ottoman places of worship remain in existence as structures, albeit reconverted into Catholic churches. Today, due to the conversion and renovation works, they represent a fusion of several stylistic periods.
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NICGHABHANN, NIAMH. "‘A development of practical Catholic Emancipation’: laying the foundations for the Roman Catholic urban landscape, 1850–1900." Urban History 46, no. 1 (May 29, 2018): 44–61. http://dx.doi.org/10.1017/s0963926818000226.
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ABSTRACT:The infrastructures of devotion and religious worship in Ireland changed dramatically during the course of the nineteenth century. This article examines the foundation stone ceremonies that marked the beginning of several large-scale building Roman Catholic church building projects between 1850 and 1900, and in particular considers the extent to which these highly visible and ceremonial events prefigured the more permanent occupation of public space by the new buildings. These foundation stone ceremonies were complex events that reflected contemporary political issues such as land rights as much as they engaged with the spiritual concerns of the Roman Catholic congregations in Ireland during this period.
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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.
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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.
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Pynkyawati, Theresia, and Chandra Yuli K. "STUDY OF VARIOUS TYPES OF AESTHETIC ELEMENTS ON ARCHITECTURAL STYLES FACADE OF CHURCH ST. YUSUF CIREBON." International Journal of Built Environment and Scientific Research 6, no. 2 (December 19, 2022): 83. http://dx.doi.org/10.24853/ijbesr.6.2.83-96.
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St. Yusuf 's Church located in Cirebon City is included in one of the oldest catholic church colonial buildings in West Java with a function as a gathering place and a place of worship for Christians. The church has an interesting facade in every part, starting from the roof, walls, columns and not too much use of such complicated ornaments. The facade of St. Yusuf 's Church certainly has a variety of types that affect the appearance of the facade in terms of aesthetic elements used as supporting elements and characteristics of a facade which is usually found in all colonial buildings in Indonesia. The various types of aesthetic elements on the facade of St. Yusuf 's Church are categorized into three parts, namely the head, body, and legs which are then influenced by architectural styles. This research was conducted using a qualitative descriptive analysis method by tracing the aesthetic elements on the facade of the building against the theory of architectural style. The results of the study showed that several types of aesthetic elements on the facades of Church buildings were included in colonial styles, indische empires, Romanesque with gothic and art deco touches.
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Csontos, Györgyi, and Tímea Tóth. "Kiragyogva - A budai Szent Ferenc sebei templom felújítása." Metszet 11, no. 5 (2020): 50–57. http://dx.doi.org/10.33268/met.2020.5.6.
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Restoration Architects: Judit Z. HALMÁGYI and Tamás TÓTH Often religious buildings fall into a state of neglect, here a Roman Catholic Church suffered from a combination of problems: being part of a none too sympathetic urban composition and neglect due to dissolution during the communist era. The architects responsible for the restoration started by making a full digital survey of the building from which analysis of required works could be implemented. Improvements to the building's fabric, quality of lighting and its place in the urban context have been vastly improved upon.
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Duffy, Eamon. "The Shock of Change: Continuity and Discontinuity in the Elizabethan Church Of England." Ecclesiastical Law Journal 7, no. 35 (July 2004): 429–46. http://dx.doi.org/10.1017/s0956618x00005615.
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This paper questions accounts of the English Reformation which, in line with sometimes unacknowledged Anglo-Catholic assumptions, present it as a mere clean-up operation, the creation of a reformed Catholicism which removed medieval excesses but left an essentially Catholic Church of England intact. It argues instead that the Elizabethan reformers intended to establish a Reformed Church which would be part of a Protestant international Church, emphatic in disowning its medieval inheritance and rejecting the religion of Catholic Europe, with formularies, preaching and styles of worship designed to signal and embody that rejection. But Anglican self-identity was never simply or unequivocally Protestant. Lay and clerical conservatives resisted the removal of the remains of the old religion, and vestiges of the Catholic past were embedded like flies in amber in the Prayer Book liturgy, in church buildings, and in the attitudes and memories of many of its Elizabethan personnel. By the early seventeenth century influential figures in the Church of England were seeking to distance themselves from European Protestantism, and instead to portray the Church of England as a conscious via media between Rome and Geneva. In the hands of the Laudians and their followers, this newer interpretation of the Reformation was to prove potent in reshaping the Church of England's self-understanding.
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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.
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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.
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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.
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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.
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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.
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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.
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Tkáč, Matúš, and Peter Mesároš. "3D LASER SCANNING OF THE HISTORIC GREEK CATHOLIC CHURCH – CASE STUDY." Czech Journal of Civil Engineering 2, no. 1 (June 30, 2016): 123–28. http://dx.doi.org/10.51704/cjce.2016.vol2.iss1.pp123-128.
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Laser scanning is the most modern technology for high quality focusing on real objects. 3D laser scanning technology allows the space digitizing of objects which means transferring different objects from the real world into a 3D digital environment where they can continue to work. 3D object scanning allows enhancing the design process, speeds up and reduces data collection errors, saves time and money and thus makes it an attractive alternative to traditional data collection techniques. This technology has wide application and it can be used for surveying of various objects such as buildings, factory buildings, machinery, equipment, engineering networks and also cultural monuments or statues. The result of a scan is a 3d model point cloud which represents threedimensional image of scanned objects and complex shapes. The aim of the paper is description of methodology of the work with 3D laser scanner Faro Focus X130 from Faro Company on the real building object - historic greek catholic church. This paper describes the methodology of laser scanning, describes the specific step during scanning and describes the possibility of create 2D documentation from 3D model point clouds.
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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.
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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.
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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.
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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.
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Nagy, Norbert. "Das Bild der pilgernden Kirche im Ordo dedicationis ecclesiae et altaris (1977)." Studia Universitatis Babeș-Bolyai Theologia Catholica Latina 68, no. 2 (December 5, 2023): 49–82. http://dx.doi.org/10.24193/theol.cath.latina.2023.lxviii.2.03.
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The image of the church as a pilgrimaging community under the sacramental authority of the bishop as the high priest of his flock (SC 41) is central to liturgy in which church buildings and altars are dedicated. This article sums up the reform of that part of the Roman Pontifical, which contains these rites. It also offers some liturgical and ecclesiological insights, which could be of interest in the context of the current worldwide synodal process in the Roman Catholic Church. An undoubtably positive result of the reform of these rites is the pneumatical effort which can be observed throughout the entire celebration. Much more important than the church building is the trinitarian focus on the church as People of God, Body of Christ and Temple of the Holy Spirit.
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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.
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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.
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Moniaga, Fenny, Ferry Wantouw, and Ramon Rumambi. "SURVEI DAN PENGUKURAN LAHAN DALAM RANGKA PEMBUATAN LAYOUT DAN SITE PLAN PEMBANGUNAN GEDUNG GEREJA KATOLIK BUNDA HATI KUDUS KAIRAGI." Lasallian Abdimas: Jurnal Pengabdian kepada Masyarakat 2, no. 1 (December 30, 2022): 12–16. http://dx.doi.org/10.52159/jla.v2i1.15.
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In implementing Tridharma college. Civil Engineering Study Program De La Salle Catholic University Manado, conduct community service in the form of surveys and land measurements. The team coordinated with the Church committee, then took measurements of the Church's land as a whole to get the existing conditions. After getting the existing conditions of the land and buildings, the team then made a layout and site plan of the existing buildings and development plans to be carried out. And in the end made a presentation to the church committee. Formulation of concepts and strategies, namely how to get data on land area results and layout drawings for the site plan for the construction of the Gereja Katolik Bunda Hati Kudus Kairagi. The expected impact of the activity is the implementation of the results of the studies that have been made, including the use of topographic maps of the church building area for future development.
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Geraerts, Jaap. "Competing Sacred Spaces in the Dutch Republic: Confessional Integration and Segregation." European History Quarterly 51, no. 1 (January 2021): 7–44. http://dx.doi.org/10.1177/0265691420981844.
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In the Dutch Republic, the Reformed Church enjoyed the exclusive religious use of church buildings. Formerly, these churches had belonged to Catholics, who were forced to establish their own (semi-clandestine) places of worship known as schuilkerken or huiskerken. As such, Reformed Protestant and Catholics each had their own religious infrastructure and competing sacred spaces. Employing a comparative perspective and a conceptual distinction between churches as legal, sacred and social spaces, this article studies the myriad of relationships between Catholics, their former (parish) churches, and their schuilkerken. It argues that clandestine Catholic churches were never able to replace parish churches completely since the latter continued to be used by Dutch Catholics to exercise legal rights, express and forge social hierarchies, and at times even to practise their faith. While the existence of competing sacred spaces could cause confessional strife and signifies a degree of segregation, at the same time the enduring ties between Catholics and their former churches indicate a level of confessional integration in seventeenth-century Dutch society.
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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.
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"“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 "
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Village, Andrew, and Leslie J. Francis. "Shaping Attitudes toward Church in a Time of Coronavirus: Exploring the Effects of Personal, Psychological, Social, and Theological Factors among Church of England Clergy and Laity." Journal of Empirical Theology 34, no. 1 (October 28, 2021): 102–28. http://dx.doi.org/10.1163/15709256-12341423.
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Abstract This paper reports on the effect of personal, psychological, social, and theological factors in shaping attitudes toward church buildings, the lockup of churches, and the trajectory into virtual church among 4,374 clergy and lay people from the Church of England during the first UK COVID-19 lockdown in 2020. Data from an online survey were used to create three scales, Pro Church Buildings, Anti Church Lockup, and Pro Virtual Church, which were shown to have adequate internal consistency reliability. Five sets of predictor variables were tested using hierarchical multiple regression: personal factors (sex and age), psychological factors (psychological type scores), social location (ordination status, education, geographic location), theological stance (modern versus traditional worship, liberal versus conservative doctrinal belief, liberal versus conservative views on morality), and Church tradition (Anglo-Catholic, Broad Church, Evangelical, and Charismaticism). The three scales were predicted by slightly different sets of variables, but in each case personal factors and psychological factors retained some predictive power after controlling for other sorts of factors. The results suggest that those most likely to embrace a future with a significant role for church life online are women (rather than men), the middle-aged (rather than younger or older people), intuitive (rather than sensing) and feeling (rather than thinking) psychological types, clergy (rather than laity), those living outside the inner cities, those who prefer modern (rather than traditional) forms of worship, those with more liberal (rather than conservative) views on doctrine and morality, and those who embrace Evangelical and Charismatic (rather than Anglo-Catholic) church traditions.
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Geva, Anat. "Energy Simulation of Historic Buildings: St. Louis Catholic Church, Castroville, Texas." APT Bulletin 29, no. 1 (1998): 36. http://dx.doi.org/10.2307/1504546.
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Lei, Yun, and Yuan Ping Liu. "On the Modern Chinese Church Building – A Case Study of the Lady Chapel in Bansi Mountain." Advanced Materials Research 689 (May 2013): 130–33. http://dx.doi.org/10.4028/www.scientific.net/amr.689.130.
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The Lady Chapel of Bansi Mountain located in Yangqu county of Taiyuan, Shanxi Province is the largest Catholic Pilgrimage site in the northern China. Its building is an important works of the modern religious constructions. This paper utilizes the case-study method. By taking the Lady Chapel in Bansi Mountain as an example this article makes a comprehensive analysis from four aspects, that is, form design, surrounding environmental design, building materials and building structure after the investigation and surveys. Furthermore, a conclusion is made to encourage further study of the modern church buildings.
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Ulul Azmi, Aulia Kristina,. "GEREJA KATOLIK ST.TERESIA KOTA JAMBI 1935-2011." Istoria: Jurnal Ilmiah Pendidikan Sejarah Universitas Batanghari 3, no. 1 (May 3, 2019): 47. http://dx.doi.org/10.33087/istoria.v3i1.53.
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AbstractThe Santa Teresia Jambi Parish Church experienced cultural acculturation and inclusion as outlined in the church building, among others: walls, pillars, roofs, towers and ornaments supporting other worship activities, then the development of the Church of Santa Teresia during the period 1935-2011 can be seen the appearance of church buildings, number of congregations and activities carried out in the church. The church is located on Jalan Raden Mataher, so it can be concluded that the diversity of cultures and building forms of the Catholic Church is not a place of worship but also can do social activities or others. Keywords:Socio-Culture, History, Church of Santa Teresia Jambi. AbstrakGereja Paroki Santa Teresia Jambi mengalami Akulturasi dan inkukturasi budaya yang dituangkan pada bangunan gereja antara lain: dinding, tiang, penyangga, atap, menara dan ornament-ornamen penunjang kegiatan peribadatan lainnya, selanjutnya perkembangan Gereja Paroki Santa Teresia selama priode 1935-2011 dapat dilihat dari penampilan bangunan gereja, jumlah jemaat maupun kegiatan yang dilakukan di gereja. Gereja yang terletak di Jalan Raden Mataher, sehingga dapat disimpulkan bahwa keragaman budaya dan bentuk bangunan Gereja Katolik bukan sebagai tempat peribadatan tetapi juga bias melakukan kegiatan sosial yang ataupun yang lain. Kata Kunci: Sosial Budaya, Sejarah, Gereja Santa Teresia Jambi.
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Hasugian, Viktor Saimar Lamhot, and Mesra Mesra. "ANALYSIS OF THE IMPLEMENTATION OF TRADITIONAL KARO ORNAMENTS IN THE INCULTURATIVE CATHOLIC CHURCH OF BERASTAGI." Artchive: Indonesia Journal of Visual Art and Design 2, no. 1 (June 1, 2021): 1. http://dx.doi.org/10.53666/artchive.v2i1.1727.
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This research is motivated by the uniqueness of the Karo Berastagi Inculturative Catholic Church, where there are ornaments on the walls of the buildings that adopt the architecture of the traditional Karo traditional house and the incorporation of Christian ornaments. The purpose of this study was to determine the shape, color, meaning and placement of ornaments in the Berastagi Inculturative Catholic Church. The research method in this research is descriptive qualitative. Data collection techniques used are field observations, interviews and documentation. Precisely in the shape of the ornament, the color of the ornament, the meaning of the ornament and the placement of the ornament. This change is also not much different from the traditional Karo onamen in general. ABSTRAK Penelitian ini dilatar belakangi oleh keunikan dari Gereja Katolik Inkulturatif Karo Berastagi dimana terdapat Ornamen-ornamen pada dinding bangunan yang mengadopsi arsitektur pada rumah adat Tradisional Karo dan adanya penggabungan ornamen kekristenan. Tujuan penelitian ini adalah untuk mengetahui Bentuk, Warna, Makna dan penempatan ornamen pada Gereja Katolik Inkulturatif Berastagi. Metode penelitian pada penelitian ini adalah deskriptif kualitatif. Teknik pengumpulan data yang dilakukan adalah observasi lapangan, wawancara dan dokumentasi. Tepatnya pada bentuk ornamen, warna ornamen, makna ornamen da penempatan ornamen. Perubahan tersebut juga tidak jauh beda dari onamen Tradisional Karo pada umumnya. Kata Kunci: Ornamen; Catholic Chuch; Tradisional Karo ;Inkulturatif; Berastagi
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de Obaldía, Vanessa R. "The Preservation of Galata’s St. George Explored through Ottoman Documents." Annali Sezione Orientale 80, no. 1-2 (June 19, 2020): 52–79. http://dx.doi.org/10.1163/24685631-12340093.
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Abstract In the predominantly Christian district of Galata, churches were vulnerable to the frequent conflagrations which spread through the wooden buildings that predominated the urban landscape. The Latin Catholic Church of St. George was a victim to three fires during the seventeenth century and one in the early eighteenth century. This study aims to explore this history of the church, the preservation of its properties and of its historical claim to the land in the light of Ottoman documents. The status of the church building and land according to Ottoman law in addition to the processes for the acquisition and preservation of its properties carried out within the Ottoman legal framework will be analysed. The different types of Ottoman documents used in the process for the repair or reconstruction of church properties damaged in the fires from the initial petition presented at the Sublime Porte to the post-construction survey will be touched upon.
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BULBUK, Dr Márton István. "THE RESTORATION OF THE REFORMED CHURCH OF AITON 2018–2020 CASE STUDY, CONDITION SURVEY BY FACILITY CONDITION INDEX." International Journal of Engineering Technologies and Management Research 7, no. 6 (June 20, 2020): 102–16. http://dx.doi.org/10.29121/ijetmr.v7.i6.2020.695.
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The professional restoration of an initially Catholic, and then, after an 18th-century reconstruction, Reformed, single-tower church of medieval origin, having mixed walls and an eclectic roof structure, following two consecutive, incorrect interventions.
The technical condition of listed buildings is the indicator of their general structural condition. To assess errors and damage, I have compiled a new method that includes a sample to follow, as well as damage assessment tables, recommended procedures, and calculations. This calculation method shows the structural condition of listed buildings and the value of the approximate restoration costs. I present this procedure through the presently ongoing survey and restoration process of a listed building in Aiton, near Cluj-Napoca, Transylvania.
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Ozola, Silvija. "THE INFLUENCE OF CHURCHES OF THE CITIZENSHIP CATHOLIC PARISHES ON THE LAYOUT AND URBAN SPACE OF MEDIEVAL TOWNS IN THE 13TH AND 14TH CENTURIES." SOCIETY. INTEGRATION. EDUCATION. Proceedings of the International Scientific Conference 2 (July 3, 2023): 338–65. http://dx.doi.org/10.17770/sie2023vol2.7119.
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One of the most important types of cult buildings in medieval cities were churches for the citizenship Catholic parishes, which began to be built in Italy. In the 12th and 13th centuries on lands of the Baltic Seacoast, the construction of cult buildings expanded with the spread of the Catholic Faith, influencing the spatial organization of the urban environment, and developing church types. Churches for the citizenship Catholic parishes became architectural dominates in cities of the Hanseatic League. Research problem: the development of the planning and structure of churches for the citizenship Catholic parishes changed urban aesthetics; it is necessary to study churches for the citizenship Catholic parishes and layouts of medieval towns organized around the market to preserve historical identity during the development of the contemporary urban environment. Research goal: analysis of the impact of churches for the citizenship Catholic parishes on the layout, visual image and architecturally spatial development of the Hanseatic League cities. Research novelty: analysis of common and local features of churches for the citizenship Catholic parishes and their layout, as well as structural evolution in the Hanseatic League cities during the 13th–14th centuries. Research methods: analysis of archive documents, projects, cartographic materials and studies of published literature, an inspection of churches in nature, and photo fixation.
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Tretiak, Kyrylo. "On the Question of the Changes in the Architecture of the Church of St. St. Peter and Paul and its Bell Tower in Kyiv on 4 Prytysko-Mykilska Street." Ethnic History of European Nations, no. 63 (2021): 30–38. http://dx.doi.org/10.17721/2518-1270.2021.63.04.
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The article is about the study of the history of one of the unique architectural monuments of Kyiv – Stt. Peter’s and Paul’s Church (early 17th century) and its bell tower (mid-18th century). The church was only one example of the Gothic architecture in Kyiv preserved till 1930s. At the same time, it was only one Kyiv’s Rome-catholic (Dominican) temple which survived through the anti-Polish war in 1648–1654 had being transformed into Orthodox church. The author tries to trace the process of construction and reconstructions of the temple and its bell tower and understand how the buildings looked like during different periods of their existence and which transformations they underwent during 17th – 19th centuries. The author uses rare images of these buildings and descriptions of contemporary witnesses as sources. The analysis of similar buildings of the same time also helped to the author in hypothetically reconstruction of the previous views of the church and the bell tower. As a result of the research, the author concludes that originally the building of the Dominican Church of St. Nicholas (later the Orthodox Stt. Peter’s and Paul’s Church) had the form of late Gothic architecture. In the middle of the 17th century. the building was reconstructed in the forms of European Baroque and in 1744th – 1750th the temple was redesigned in the forms of Ukrainian Baroque style. Analyzing the architecture of the bell tower of Stt. Peter’s and Paul’s Church (as well as the architecture of other baroque bell towers in Kiyv) the author concludes that this building never had three tiers, contrary to popular belief among historians. The author argues that none of the churches in Podil (historian district of Kyiv near the Dnieper river) had no more than two tiers in18th century. This is confirmed by images of this district of Kyiv at that time. The author suggests that the third tier could be mistakenly called a large baroque dome of the bell tower, which burned down during the fire in 1811 and was replaced by a classicism style one.
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Herliana, Emmelia Tricia. "UNSUR – UNSUR BANGUNAN PEMBENTUK KARAKTER ARSITEKTURAL PADA KOMPLEKS GEREJA KATEDRAL BOGOR." Jurnal Arsitektur KOMPOSISI 10, no. 6 (May 1, 2017): 397. http://dx.doi.org/10.24002/jars.v10i6.1099.
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Abstract: Cathedral Church in Bogor is built in 1896 by M. Y. D. Classens, a Dutch Catholic missionary. According to Heritage Building Policy set by the Ministry of Tourism and Culture Republic of Indonesia No. PM.26/PW.007/MKP/2007 dated on March 26th, 2007, this building was formally determined as a heritage building (Bureau of Information, Tourism, and Culture of Bogor City, 2008). In accordance to the increasing number of members of Catholic beliefers in Bogor, there is a need to build new buildings with various purposes to accomodate the variety of activities. They are the buildings of Parish of Cathedral Church in Bogor and the Center of Council of Bogor Diocese. Brolin (1980) said that new building should be fit with the old and strengthen the uniqueness of former architectural character. The purpose of this paper is describing building elements which determine architectural characteristics as a visual linkages elements of building masses surround Cathedral Church in Bogor. Method used are direct observation. Firstly, observing building elements which have significant architectural character of the old buildings. Secondly, comparing building elements between the old buildings and new buildings. The result shows that the elements of new buildings strengthen the character of the old ones, therefore the architectural character of this religious environment has been maintained.Keywords: building elements, visual linkages elements, the architectural characterAbstrak: Gereja Katedral Bogor dibangun pada tahun 1896 oleh M. Y. D. Classens, seorang misionaris Katolik Belanda. Bangunan ini telah ditetapkan sebagai bangunan cagar budaya dalam Surat Penetapan Bangunan Cagar Budaya dari Menteri Kebudayaan dan Pariwisata Republik Indonesia Nomor: PM.26/PW.007/MKP/2007 tanggal 26 Maret 2007 (Dinas Informasi, Kepariwisataan, dan Kebudayaan Kota Bogor, 2008). Dalam perkembangannya, sesuai dengan peningkatan jumlah umat Katolik di Bogor dan kebutuhan untuk mewadahi kegiatan yang lebih beragam di dalam kompleks Gereja Katedral Bogor, maka dibangun bangunan-bangunan pelengkap, yaitu Gedung Paroki Katedral Bogor dan Gedung Pusat Pastoral Keuskupan Bogor. Brolin (1980:17) menyebutkan bahwa bangunan baru yang dibangun dalam konteks lingkungan bangunan lama hendaknya selaras dengan lingkungannya dan tidak mengorbankan keunikan karakter bangunan lama. Studi ini bertujuan untuk mendeskripsikan dan menguraikan unsur-unsur bangunan pembentuk karakter arsitektural yang menjadi unsur pengikat visual dari kelompok massa bangunan yang terdapat di dalam kompleks Gereja Katedral Bogor. Metode yang digunakan adalah dengan pengamatan langsung unsur-unsur bangunan yang terdapat pada bangunan lama yang memiliki karakter arsitektural dominan, yaitu unsur-unsur pada bangunan Gereja Katedral Bogor dan bangunan Seminari Menengah Stella Maris, serta membandingkannya dengan unsur-unsur pada bangunan yang relatif baru, yaitu Gedung Paroki Katedral Bogor dan Gedung Pusat Pastoral Keuskupan Bogor. Hasil yang didapatkan adalah bahwa unsur-unsur yang terdapat pada bangunan yang relatif baru memperkuat unsur-unsur yang terdapat pada bangunan lama, sehingga karakter arsitektural pada kompleks Gereja Katedral Bogor tetap terjaga.Kata kunci: unsur-unsur bangunan, unsur pengikat visual, karakter arsitektural
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Praha Prayogo, Gregorius Gravido, Edward Endrianto Pandelaki, and Bangun Indrakusumo Radityo Harsritanto. "TIPOLOGI WAJAH BANGUNAN KOLONIAL GEREJA KATOLIK ROMA DI SEMARANG." Jurnal Arsitektur ARCADE 7, no. 3 (September 29, 2023): 413–21. http://dx.doi.org/10.31848/arcade.v7i3.3169.
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Abstract: The Roman Catholic Church in Semarang has interesting things as an object of research because it has own uniqueness as one of the Cultural Heritage buildings that has a connection with the history of the city of Semarang, on the other hand various problems about socially, economically and culturally. As time progresses, the Gedangan Church and the Cathedral Church began to experience improvements due to the climate and the situation in the city of Semarang. The typology or characteristics of the two churches has several changes based on field studies of the two churches. Field studies and grouping of the characteristics of the buildings were carried out to answer the research, with the hope that the characteristics of the two churches can be preserved amidst cultural developments.Keyword: Architectural Typology, Roman Catholic Church, Cultural Heritage Abstrak: Gereja Katolik Roma di Semarang memiliki hal yang menarik untuk dijadikan obyek penelitian karena memiliki keunikan tersendiri sebagai salah satu bangunan Cagar Budaya yang memiliki keterkaitan dengan sejarah kota Semarang, disisi lain muncul berbagai permasalahan baik secara sosial, ekonomi dan budaya. Seiringnya berkembangnya waktu, Gereja Gedangan dan Gereja Katedral mulai megalami perbaikan akibat iklim serta situasi di kota Semarang. Tipologi atau karateristik dari kedua Gereja tersebut mengalamai beberapa perubahan berdasarkan studi lapangan pada kedua Gereja tersebut. Studi lapangan dan pengelompokkan karakteristik dari bangunan dilakukan untuk menjawab penelitian, dengan harapan karakteristik dari kedua Gereja tersebut dapat dilestarikan di tengah perkembangan budaya.Kata Kunci: Tipologi Arsitektur, Gereja Katolik Roma, Cagar Budaya
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Knowles, Graeme. "Mission, Ministry and Masonry: The Challenge of Heritage Buildings for Christian Witness." Ecclesiastical Law Journal 9, no. 2 (April 11, 2007): 152–60. http://dx.doi.org/10.1017/s0956618x07000312.
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While it might be said that the present state of repair of the majority of the churches in use in England is better than it has ever been before, the congregations of England, whether they be Anglican, Roman Catholic, Methodist or Baptist, face the day by day challenge of maintaining a substantial section of the nation's built heritage. The 2006 Lyndwood Lecture, delivered at St Paul's Cathedral, London, on 15 November 2006, examines possible avenues for the funding of this work, looking at the models of state aid offered by other European countries. It also considers the tension that exists between the legal imperative to view our churches not only as historic monuments but also as local centres of mission and worship. Moving on from this theme of funding, the lecture then examines the problems faced by all denominations in disposing of buildings no longer required for divine worship. It questions why the Church should continue to pay for the upkeep of buildings it no longer needs, and concludes, in the words of T S Eliot, that the Church must be forever building.
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Hong, Linqi, Yi Qiu, and Ruining Zhu. "The Application of The Indigenization Technique in Modern Chinese Church Architecture." Highlights in Science, Engineering and Technology 51 (May 16, 2023): 200–209. http://dx.doi.org/10.54097/hset.v51i.8266.
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"Indigenization" is a process that presents a blend and adaptable feature by combining foreign elements with the local natural environment and cultural factors. Church buildings are the most tangible manifestation of the "indigenization" of Christianity. This paper discusses the application of indigenization techniques in modern Chinese Catholic church architecture from four aspects: layout, structure, materials, and decoration. In terms of layout, indigenization is reflected in space, plan, and orientation. The space mainly imitates traditional Western-style churches and simplifies with the simplification of function. In terms of plan form, the basic rectangular space is retained and combined with local architectural features to evolve into some new variants. Orientation, some churches have absorbed local building orientation patterns. In terms of structural indigenization, the main materials are stone, brick, and soil, and the building structure is mainly supported by load-bearing walls and wooden beams. In terms of material selection, indigenization techniques are mainly based on regional resource conditions and are combined with the characteristics of local residences and climate conditions. The choice of building materials is made by considering the availability, processing difficulty, and physical properties of materials. The application of decorative indigenization often borrows common decoration techniques from local residential buildings and combines them with traditional Chinese culture to create a unique Chinese and Western fusion style building, making the church better integrated into the local architectural community and accelerating local residents' acceptance of Catholicism.
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Kurek, Jan. "WOODEN ORTHODOX CHURCHES OF GALICIA." Space&FORM 2022, no. 52 (December 11, 2022): 255–76. http://dx.doi.org/10.21005/pif.2022.52.e-02.
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Since the end of the nineteenth century (i.e., for over 150 years), many studies that presented and analysed the structural systems and forms of wooden Orthodox churches. Various researchers classified and named elements and forms of these church buildings differently – especially so in the case of the individual parts of the churches. The author has investigated the structures and forms of wooden Orthodox Eastern Catholic churches since 1989. The research problem presented in this paper is architecture – the structure and form of Greek Catholic wooden churches that have survived their turbulent histories in Poland and Ukraine.
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Trisno, Rudy, Fermanto Lianto, and Denny Husin. "A TYPOLOGICAL INVESTIGATION OF THE Y.B. MANGUNWIJAYA’S URBAN CHURCH." DIMENSI (Journal of Architecture and Built Environment) 47, no. 1 (June 29, 2021): 1–10. http://dx.doi.org/10.9744/dimensi.47.1.1-10.
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As the iconic buildings in Yogyakarta, the Mangunwijaya’s churches contribute a great influence on the city. His wisdom is not only written in his books, but also has been implemented through his architectural projects, revealing a specific composition of a spiritual language. A qualitative study is used to reveal Mangunwijaya’s architectural principles, by using the tracing method to highlight the structural elements of his urban churches. A typological investigation is accompanied by retracing Mangunwijaya’s drawing, where its spatial composition and form are emphasized through points and lines. Hence, by eliminating decorative elements, the most fundamental components of the churches can be raised, consisting: 1) The roof as the most dominant element, a volume that suggests the openness of the building; 2) Landscape defines a mutual symbiosis between indoor and outdoor, stimulating communication and gesture; 3) A typological composition that respects a Roman-Catholic church’s principles while revealing a local identity.
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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.
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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.
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Gallagher, Brigid. "Father Victor Braun and the Catholic Church in England and Wales, 1870–1882." Recusant History 28, no. 4 (October 2007): 547–74. http://dx.doi.org/10.1017/s0034193200011663.
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Nineteenth century London, like many towns and cities in Britain, experienced phenomenal population growth. At the centre of the British Empire, and driven by free trade and industry, it achieved extraordinary wealth, but this wealth was confined to the City and to the West End. East London, however, consisted of ‘an expanse of poverty and wretchedness as appalling as, and in many ways worse than the horrors of the industrial North’. There was clear evidence of the lack of urban planning, as factories were established close to the immense dock buildings constructed near Stratford. Toxic materials such as paint and varnish were produced in large chemical works owned by the German chemist, Rudolf Hersel, as were matches by the firm Bryant and May, and rubber, tar and iron for the building trade by various industrialists. Social historians have viewed the poverty of mid-nineteenth century London's East End as a symbol of urban disintegration in which skilled artisans were reduced to sweated, lowly-paid, labourers. Their homes, built close to the industrial sectors, were erected hastily and cheaply, and lacked proper hygienic and sanitary facilities, so that slum conditions prevailed. Moreover, this housing had to be demolished frequently to make way for new roads and railways, thus creating great hardship for an already destitute people.
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ŽEŇUCH, Vavrinec. "Evolution of the Network of Religious Schools in Ung County in the Eighteenth and Nineteenth Centuries." Annales Universitatis Apulensis Series Historica 26, no. 1 (December 15, 2022): 93–122. http://dx.doi.org/10.29302/auash.2022.26.1.4.
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This study presents the situation in the parish schools of Ung County, Kingdom of Hungary, in the years 1721-1734, 1746-1747, 1774-1784, 1864 and 1916. After Francis II Rákóczi’s uprising (1703-1711) and the plague epidemic (1709-1710), Ung County was inhabited by new citizens. The parish network was disrupted for all confessions and, in the case of Roman Catholics, built anew. The Reformed Church partially kept the original network of parishes and schools that had been disrupted by re-Catholization. The Uniates and the Catholics did not have a functioning education system; this was built from scratch in the eighteenth century. The Latin Church created religious schools only gradually; up until the mid-eighteenth century, schools could only be found in the centre of the county. Many schools existed for only a limited time and were subsequently discontinued. By the end of the eighteenth century, however, it was possible to find a school in almost every parish. In the nineteenth century many of the larger parishes and, as a result, primary education was made available to a greater number of children. Schools operated by the Uniates, and later by the Greek Catholics, evolved differently. Based on decrees from that period, it appears there were many schools before the Rákóczi uprising; by the time it had finished, in 1711, the school network had been disrupted. Some schools were partially renewed but many ceased to exist. The biggest problem of the Uniate school system was funding, since the Catholic Church demanded that land owners take on patronage rights and create foundations to pay for a teacher and the parish school. At the end of the eighteenth century, the number of schools was still low but slowly growing. The fastest growth was noted in the nineteenth century; by the second half of the century there were more Greek Catholic schools than any other confession. Reformed Church schools were the only ones that maintained their continuity with the period before 1711. Various decrees passed in Hungary caused development to stagnate, although this changed again following the Patent of Toleration. One key issue when considering schools is the teachers. In this paper, we focus particularly on teachers and their language identity, exploring how this changed throughout the study period. We also briefly examine the subjects taught by teachers and the construction of dedicated school buildings at the end of the period in question.
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Lewińska, P., and K. Pargieła. "Comparative Analysis of Structure-From-Motion Software’s –An Example of Letychiv (Ukraine) Castle and Convent Buildings." Journal of Applied Engineering Sciences 8, no. 2 (December 1, 2018): 73–78. http://dx.doi.org/10.2478/jaes-2018-0021.
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Abstract Letychiv (pl. Latyczów) is a town located in central Ukraine in the Khmelnytskyi Oblast. It has a unique and complicated history. Second World War left it in ruin, destroying buildings, infrastructure and decimating its once large population. Perhaps the most prominent part of the town currently is the building Dominican convent with adjoin Letychiv Assumption Church. This object is surrounded by what is left of the previously impressive Letychiv Castle, founded by Jan Potocki in 1598. Past 30 years have been dedicated by this small Catholic parish towards rebuilding monastery-castle-church complex. Since this is an ongoing project, it was decided to perform a photographic inventory of the current state of the construction and to create a 3D digital model of the castle, facade of the church and monastery, and the altar. This task have proven to be difficult due to complicated structure of the object. Facades and inner parts of the church are almost white with limited number of distinctive elements, painted in pail gold. Elements other than white are almost identical to each other. It leads to various errors in the processing of Structure-from-motion. This article describes how various versions of SfM algorithm work thru mention difficulties, compares results in terms of accuracy, level of detail and overall look. It also describes how SfM can help to document various stages of restoration of important historical objects.
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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.
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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.
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Boyd, Therese. "The Conewago Chapel." Pennsylvania History: A Journal of Mid-Atlantic Studies 90, no. 3 (2023): 380–97. http://dx.doi.org/10.5325/pennhistory.90.3.0380.
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ABSTRACT In the 1600s Jesuit priests arrived in Maryland from England to start missions and spread the Catholic faith. Their work took root in Southcentral Pennsylvania with what would become known as the Conewago Chapel. From its beginnings in religious oppression and holding Mass in buildings that were not by law permitted to appear to be churches, with the efforts of many priests and parishioners through the years the Chapel is now an impressive brownstone church known as the Basilica of the Sacred Heart of Jesus.
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Davies, John. "‘L’Art Du Possible’, The Board of Education, The Catholic Church and Negotiations Over the White Paper and the Education Bill, 1943–1944." Recusant History 22, no. 2 (October 1994): 231–50. http://dx.doi.org/10.1017/s0034193200001898.
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The negotiations between the Board of Education and the Roman Catholic authorities over what was to become the 1944 Education Act began in April 1941 when the Government's Green Book on educational reform was delivered to the Catholic hierarchy. They were to continue until the Government's proposals became law in 1944. There were three distinct phases in these negotiations, centred on the Green Book, the White Paper, and the Bill. The intention of this article is to examine the latter two phases.After protracted negotiations on the Green Book there was near deadlock between the Board and the Catholic Church. R. A. Butler's aim in the Green Book, which he adopted when he became President of the Board of Education in July 1941, was to provide a national system of education, primary, secondary and further. There would be secondary education for all, children being transferred at the age of eleven to grammar, modern or technical schools. This raised the issue of the role of denominational schools, the so called ‘Dual System’. Essentially the voluntary bodies, if they were to continue to be part of the State system were offered two possibilities. Under the first they would receive 100% grant towards the maintenance and repair of buildings (in addition to the payment of teachers’ salaries) for which they would concede the appointment of teachers to the Local Education Authority (LEA) and accept an ‘agreed syllabus’ for religious education. The second possibility would allow the voluntary bodies to retain the appointment of teachers and the teaching of their own religious syllabus, but the Government grant in this case would be only 50%. Catholics felt that, in conscience, they could not accept the first option and that they were being penalised for their religious beliefs in regard to the second. They pressed, therefore, for 100% grant.
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Subanar, Gregorius Budi. "Christian Art and Architecture in Indonesia in the Twentieth Century: Rooted in Local Images and Buildings." Retorik: Jurnal Ilmu Humaniora 10, no. 2 (March 31, 2023): 184–214. http://dx.doi.org/10.24071/ret.v10i2.5752.
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In this global era, identity has become an important topic. This research presents the identity of Christian art in Indonesia as represented in visual art and the architecture of church buildings. Catholic missionaries introduced Christian visual arts through education in schools, boarding houses, and religious instructions. Thereafter, the perceptions of the Indonesian faithful were expressed through paintings and sculptures. There are three periods of the development of such expressions: (1) during the colonial era, (2) after the formations of the local artists who were sent to study abroad, and (3) the modern era. Each of these periods has its own expression.