Relevant bibliographies by topics / Early Christian Architecture

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Early Christian Architecture'

Author: Grafiati
Published: 4 June 2021
Last updated: 29 July 2024

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Journal articles on the topic "Early Christian Architecture"

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Hemans, Caroline J., and Robert Milburn. "Early Christian Art and Architecture." American Journal of Archaeology 94, no. 3 (July 1990): 517. http://dx.doi.org/10.2307/505832.

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Finney, Paul Corby. "Early Christian Architecture: The Beginnings(A Review Article)." Harvard Theological Review 81, no. 3 (July 1988): 319–39. http://dx.doi.org/10.1017/s0017816000010129.

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Since the end of the Second World War, both in scholarship and in the practical affairs of churches, there has been a burgeoning interest in the material setting of early Christian worship. Scholarship on the subject is impressive, both in its scope and its quality. On the practical side, European Christians, both Protestants and Catholics, have been faced with the often daunting task of rebuilding their places of worship. At the same time, they have been at pains to recover the principles of early church planning and design. The themes that have emerged out of this search for the past have had a profound effect in shaping the attitudes of post-war European Christendom.
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Jacoby, Thomas. "EARLY CHRISTIAN ART AND ARCHITECTURE. Robert Milburn." Art Documentation: Journal of the Art Libraries Society of North America 8, no. 2 (July 1989): 95–96. http://dx.doi.org/10.1086/adx.8.2.27948059.

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Milosevic, Predrag. "Documents on early Christian and Byzantine architecture." Facta universitatis - series: Architecture and Civil Engineering 8, no. 3 (2010): 277–91. http://dx.doi.org/10.2298/fuace1003277m.

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There are many models in the entire history of architecture which have travelled across the world, from one to another part of the big world. For various reasons, very frequently not at all scientific or professional, in our part of the world, be it Serbian or Yugoslav, or south Slav, some like to remain silent, when it comes to the transition of a Byzantine model, which by nature is rooted in the Orthodox Christian faith at the south east of Europe and the outmost west of Asia, to their areas, pervaded to a great extent by the Roman Catholic Christian belief, or Islam. There are numerous evidences of the transition of a model, one of many which found their new home on the west-European soil after the fall of Byzantium, mostly after the Crusades, when looters, but also scientists and artists in Italy, came by new wealth, and new knowledge, in the capital of the fallen Empire, observing its magnificent edifices, and taking its parts to their boats and shipping them to Venice and other cities in Italy and placing them on their buildings and squares, as they have done with the columns of the Augusteion of Constantinople, the square dedicated to Justinian's mother Augusta, which now decorate the square near the famous Venetian church of Saint Marco. Some other, also numerous accounts, explain how the Ottoman Turkish architecture in almost the same way, adopted its mosque construction model at the same place, in the same manner, retaining the actual structures but changing the religious insignia, or by copying this Byzantine model in building the new mosques.
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Fatyushyna, N. Yu. "Basic features of early Christian art (painting, mosaic, architecture, music)." Ukrainian Religious Studies, no. 25 (December 27, 2002): 110–17. http://dx.doi.org/10.32420/2003.25.1434.

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The most ancient monuments of ancient Christian art were found in catacombs located outside the cities. The Christian catacombs were a complex plexus of underground narrow galleries with numerous niches where the coffins of martyrs and bishops were placed. These niches formed a kind of rectangular chambers, the walls and surfaces of which were decorated with images. Thus, early Christian art begins with catacomb paintings.
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Dobosi, Linda. "The architectural parallels of the mausoleum of Iovia (Pannonia) revisited – Experimenting with the hexagon in late antique architecture." Acta Archaeologica Academiae Scientiarum Hungaricae 75, no. 1 (July 11, 2024): 73–95. http://dx.doi.org/10.1556/072.2024.00010.

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AbstractThe curious shape of the so-called early Christian mausoleum of Iovia, Pannonia has attracted much attention since its discovery in the 1980s. The main part of the building, a hexagon flanked by alternating semi-circular and rectangular rooms was complemented by a bi-apsidal vestibule and a rectangular peristyle courtyard. The hexagon was a relatively rarely used form in late antique architecture compared to the octagon, however, hexagons can still be detected in all parts of the Roman Empire in all kinds of architectural contexts: they appeared in late Roman villae, baths, funerary buildings, early Christian mausolea and baptisteries.The architectural parallels of the mausoleum of Iovia are traced among the thin-walled hexagons that were flanked by protruding semi-circular and rectangular rooms. The buildings closest in shape were the pagan mausoleum of Louin in France and the trefoil hall of the Villa of Aiano in Italy. Other related structures include the so-called Stibadium A of the Villa with Peristyle in Mediana in Serbia, the reception rooms of the Keynsham villa in England, the hexagonal hall of the Palace of Antiochus in Constantinople, the Domus delle Sette Sale in Rome, the baptistery of Limoges in France, and the cella quinquichora of Aquincum in Hungary. Although similar in general layout, they had different functions: early Christian mausoleum, baptistery, pagan mausoleum, and foremost dining halls or reception rooms. This warns us that it is essential to study early Christian buildings in the context of late antique architecture in its complexity and not only in the limited context of other early Christian buildings. Late antique architects seem to have been fascinated by the opportunities offered by the different polygonal or central-plan halls and buildings and used them for different purposes.
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Kinney, Dale. "Review: Early Christian Art and Architecture by Robert Milburn." Journal of the Society of Architectural Historians 48, no. 2 (June 1, 1989): 180–81. http://dx.doi.org/10.2307/990356.

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Khrushkova, Lyudmila. "Early Christian architecture of the Caucasus: problems of typology." Antiquité Tardive 20 (January 2012): 343–57. http://dx.doi.org/10.1484/j.at.1.103111.

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Jeremić, Miroslav. "The Architecture of the Early Christian Basilica at Bregovina." Hortus Artium Medievalium 9 (January 2003): 221–36. http://dx.doi.org/10.1484/j.ham.2.305267.

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Volpe, Giuliano. "ARCHITECTURE AND CHURCH POWER IN LATE ANTIQUITY: CANOSA AND SAN GIUSTO (APULIA)." Late Antique Archaeology 3, no. 2 (2006): 131–68. http://dx.doi.org/10.1163/22134522-90000063.

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Two Early Christian complexes will be presented here: one urban (San Pietro in Canosa), and one rural (San Giusto in the territory of Lucera). Both cases represent clear evidence of the Christianising policy promoted by the Church in the cities and countryside, especially during the 5th and 6th centuries A.D., which led to a new definition of urban and rural landscapes. The Early Christian complex of San Pietro in Canosa—the most important city in Apulia et Calabria in Late Antiquity—and the Early Christian complex of San Giusto, most likely the seat of a rural diocese, are notable expressions of ecclesiastical power in the city and the countryside during the transitional period between Late Antiquity and the Early Middle Ages.
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Dissertations / Theses on the topic "Early Christian Architecture"

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Fai, Stephen. "Bodytemple metaphor: Early Christian reconciliation with Roman architecture." Thesis, University of Ottawa (Canada), 2006. http://hdl.handle.net/10393/29329.

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The history of early Christian architecture has been presented as a gradual, typological transformation from undifferentiated residential buildings in the first two centuries, to modified residential buildings in the third, culminating in the monumental Constantinian structures of the fourth century. To rationalize this transformation, a great deal of scholarship has focused on identifying formal, cultural, and programmatic characteristics that might link the domus to the basilica. However, along held view is that the basilica, along with all monumental church architecture, is a Roman deviation in the evolution of Christianity. To support this argument, proponents read NT passages like the body/temple metaphor of 1 Cor. 3.16-17 and John 2.19-22 as indicative of a Christian rejection of Roman and Jewish material culture. These contrary aspects of early Christianity, the construction of monumental churches and the tacit rebuke of Roman architecture in Christian texts, have been characterized by Paul Corby Finney as iconic and aniconic. In an effort to better understand early Christian architecture, recent studies employ models from cultural theory and sociology to reveal the broader context of church building, demonstrating similar patterns of architectural development among other cultural groups living within the Empire. Richard Krautheimer and L. Michael White are foremost in this field and they have provided a solid foundation for re-evaluating the evidence. While these seminal archaeological and architectural studies have provided us with a chronology of formal and programmatic developments for the beginnings of Christian architecture, they have done little to help us understand how early Christians came to reconcile the conflicting ontological demands of being the temple in Christ (NT) with building the temple for Christ (Constantine). In this dissertation, I argue that a reconciliation between NT body/temple metaphor and Imperial Architecture, between the aniconic and iconic characteristics of Christianity, is achieved, in part, through a shift in the tenor of the metaphor that occurs through the second, third, and fourth centuries. The trajectory of this shift is traced from sources in the Gospels and Epistles through the Epistle of Barnabas, Clement of Alexandria, and Origen to the panegyric written by Eusebius for the commemoration of Paulinus' church at Tyre in 317. I conclude that the metaphorical vehicle of the body/temple, first used rhetorically to unify and segregate the Christian community, has a hermeneutic function that reveals an architectural model in Christ Logos.
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Caraher, William R. "Church, society, and the sacred in early christian Greece." The Ohio State University, 2003. http://rave.ohiolink.edu/etdc/view?acc_num=osu1057071172.

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Plontke-Lüning, Annegret. "Frühchristliche Architektur in Kaukasien : die Entwicklung des christlichen Sakralbaus in Lazika, Iberien, Armenien, Albanien und den Grenzregionen vom 4. bis zum 7. Jh. /." Wien : Verlag der Österreichischen Akademie der Wissenschaften, 2007. http://edoc-storage.obvsg.at/ce-ag/bvb/0006/007/09/BV022931106_AC06406406_n0001in.1xxxxxxxxx.pdf.

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Beesley, Mark B. "At the boundary of place : rethinking the provenance of early Christian architecture." Thesis, University of St Andrews, 2010. http://hdl.handle.net/10023/1165.

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Archaeologists and historians have sought to understand the architecture of the early church using methods common to their respective fields of inquiry. This has included an approach to architecture which classifies buildings according to type and style. Limitations of both method and evidence has led some scholars to conclude that there was no Christian architecture before A.D. 200. This present study intends to broaden the understanding of architecture beyond mere tectonics and realise its significance as a boundary of place with a view toward examining the foundations of early Christian architecture. Boundary and place are primary components of the cosmos within Judaism. The Hebrews came to understand the world according to a concept of holiness manifested as a scheme of circular boundaries ascending into the presence of God, located within the Temple. As an outgrowth of Judaism, the early Church held similar views of place and boundary which gave them an affinity for the Temple. By understanding architecture as a boundary of place we can connect the sacred places and boundaries of the Jews from Creation to the Land and Temple. The Church proclaimed Jesus as God incarnate and Himself the Temple transformed. The traditional view has been that the synagogue was the connecting link between the Church and the Temple, but the origins and role of the synagogue are now doubted. The predominance of the house in the life and ministry of Jesus combined with its prevalence in the NT and the early Christian writers indicates that the Christians understood sacred place in terms of their domestic reality. The house provided not only a strong ligature connecting Church and Temple, it was also an archetype for the Church’s sacred place and developing architectural boundaries.
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Pullan, Wendy Ann. "The transformation of the urban order in early Christian Jerusalem : pilgrimage and the ritual topography, 325-460." Thesis, University of Cambridge, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.363316.

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Kiracofe, James Bartholomay. "Architectural fusion and indigenous ideology in early colonial Mexico : a case study of Teposcolula, Oaxaca, 1535-1580, demonstrating cultural transmission and transformation through negotiation and consent in planning a new urban environment /." Diss., This resource online, 1996. http://scholar.lib.vt.edu/theses/available/etd-11082006-133633/.

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Richter, Konstantin Alexander. "The historic religious buildings of Ribeira Grande: implementation of christian models in the early colonies, 15th till 17th century, on the example of Cape Verde Islands." Doctoral thesis, Universidade da Madeira, 2008. http://hdl.handle.net/10400.13/256.

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Rezende, Regina Helena. "Formas arquitetônicas clássicas em edifícios religiosos do Período Bizantino." Universidade de São Paulo, 2007. http://www.teses.usp.br/teses/disponiveis/71/71131/tde-09052007-122147/.

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Este trabalho tem como objetivo a identificação e o estudo da permanência de formas arquitetônicas greco-romanas, ditas clássicas, nas primeiras igrejas cristãs, em uma fase inicial do seu estabelecimento na região da Palestina, desde o governo de Constantino, na primeira metade do século IV d. C., até o final do século VI d. C. Nesse intervalo de quase três séculos procuramos identificar as formas arquitetônicas essenciais que serão constitutivas das igrejas cristãs em seu momento inicial de organização e estudar de que maneira elementos da cultura clássica foram recuperados e usados nesses espaços. Buscamos ir além da análise estritamente material desses edifícios, que evidenciam em suas formas idéias e valores antigos em contraposição a novos elementos que são adotados nesse momento de mudança, produtos concretos de uma nova cultura que se configura nessa época, conhecida como Período Bizantino.
The goal of this dissertation is the identification and study of Graeco-roman architectural forms - classical forms - that were preserved in early Christian churches built in the Palestinian area. The chronological scope is from the first half of the IVth. century, under Constantine\'s rule, to the end of the VIth. century AD. Studying these three centuries, we tried to recognize which basic architectural shapes had been part of early Christian churches and which classical shapes were preserved. We tried to go beyond the building materials, looking for ancient ideas and values still in use in this age of transformation, called Byzantine Period, when the new concepts of an arising culture were starting to achieve material forms.
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Books on the topic "Early Christian Architecture"

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Krautheimer, Richard. Early Christian and Byzantine architecture. 4th ed. Harmondsworth, Middlesex, England: Penguin, 1986.

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Krautheimer, Richard. Early Christian and Byzantine architecture. 4th ed. Harmondsworth: Penguin, 1986.

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Slobodan, Ćurčić, ed. Early Christian and Byzantine architecture. 4th ed. New Haven: Yale University Press, 1986.

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Krautheimer, Richard. Early Christian and Byzantine architecture. 4th ed. New Haven: Yale University Press, 1986.

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Milburn, Robert. Early Christian art and architecture. Berkeley: University of California Press, 1988.

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Milburn, Robert. Early Christian art and architecture. Aldershot: Scolar Press, 1988.

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Ward-Perkins, J. B. Studies in Roman and early Christian architecture. London: Pindar Press, 1994.

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Koch, Guntram. Early Christian art and architecture: An introduction. London: SCM Press, 1996.

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White, L. Michael. The social origins of Christian architecture. Valley Forge, Pa: Trinity Press, 1996.

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Kleinbauer, W. Eugene. Early Christian and Byzantine architecture: An annotated bibliography and historiography. Boston, Mass: G.K. Hall, 1992.

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Book chapters on the topic "Early Christian Architecture"

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White, L. Michael. "Early Christian Architecture." In The Early Christian World, 673–716. Second edition. | New York : Routledge, 2017. | Series: Routledge worlds: Routledge, 2017. http://dx.doi.org/10.4324/9781315165837-34.

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Roth, Leland M., and Amanda C. Roth Clark. "Early Christian and Byzantine Architecture." In Understanding Architecture, 248–67. 4th ed. New York: Routledge, 2024. http://dx.doi.org/10.4324/9781003143956-17.

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Amaro, Bébio Vieira. "Christian Cemeteries in Early Modern Japan." In East Asian Architecture in Globalization, 514–33. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-75937-7_39.

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Dauterman Maguire, Eunice, and Henry Maguire. "‘The Forgotten Symbols of God’: Screening Patterns from the Early Christian and Byzantine Worlds." In Architecture and Visual Culture in the Late Antique and Medieval Mediterranean, 89–103. Turnhout, Belgium: Brepols Publishers, 2021. http://dx.doi.org/10.1484/m.ama-eb.5.124436.

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Ó Carragáin, Éamonn. "A Renaissance Synthesis of Ancient Christian Themes: Architecture, Altarpieces and Imagined Spaces in San Giovanni Crisostomo, Venice, 1495–1520." In Studies in the Early Middle Ages, 373–96. Turnhout, Belgium: Brepols Publishers, 2020. http://dx.doi.org/10.1484/m.sem-eb.5.119636.

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Fontes, Luís. "Powers, Territories, and Architecture in North-West Portugal: An Approach to the Christian Landscapes of Braga between the Fifth and Eleventh Centuries." In Studies in the Early Middle Ages, 387–417. Turnhout: Brepols Publishers, 2015. http://dx.doi.org/10.1484/m.sem-eb.5.108515.

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Mulvin, Lynda. "The Triconch and Stibadium in Late Roman and Early Christian Architecture: A Consideration of Assertions of Modernity." In Across Space and Time, 233–52. New Brunswick, New Jersey : Transaction Publishers, 2016. |: Routledge, 2017. http://dx.doi.org/10.4324/9781315083100-12.

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"Architecture: the first five centuries." In The Early Christian World, 719–72. Routledge, 2002. http://dx.doi.org/10.4324/9780203470626-40.

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Molnár, T., and B. Bachmann. "Early Christian cemetery complex Sopianae/Pécs Hungary." In Structures & Architecture, 235–36. CRC Press, 2010. http://dx.doi.org/10.1201/b10428-113.

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"Recessed Openings in Early Christian Architecture:." In Crossing the Threshold, 151–62. Oxbow Books, 2018. http://dx.doi.org/10.2307/j.ctvh1dv1f.18.

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Conference papers on the topic "Early Christian Architecture"

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Kazaryan, Armen. "Mokhrenis — Monument of Early-Christian Architecture of Artsakh: Bases of the Formation of the Local School." In 3rd International Conference on Architecture: Heritage, Traditions and Innovations (AHTI 2021). Paris, France: Atlantis Press, 2021. http://dx.doi.org/10.2991/assehr.k.211125.144.

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Preradović, Dubravka. "THE CONTRIBUTION OF GABRIEL MILLET TO THE RESEARCH OF KING MILUTIN’S ENDOWMENTS." In Kralj Milutin i doba Paleologa: istorija, književnost, kulturno nasleđe. Publishing House of the Eparchy of Šumadija of the Serbian Orthodox Church - "Kalenić", 2023. http://dx.doi.org/10.46793/6008-065-5.489p.

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Gabriel Millet was one of the first university-educated researchers that studied Serbian medieval monuments in the early 20th century. Thanks to this French Byzantinist, those monuments were included in broader overviews of Christian art early on. Millet’s work primarily set solid academic foundations for the research of Serbian medieval architecture. The endowments of King Milutin, above all Staro Nagoričino and Gračanica, had a prominent place in those studies both in terms of their painted program and architecture. This paper aims to present and valorize Gabriel Millet’s contribution to their research and to draw attention to Millet’s significant body of photo documentation and field notes, which still remain largely uninvestigated.
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García-Pulido, Luis José. "Dos fortalezas fronterizas entre los reinos de Castilla y Granada en las Cantigas de Santa María de Alfonso X El Sabio (último tercio del siglo XIII)." In FORTMED2024 - Defensive Architecture of the Mediterranean. Valencia: Universitat Politàcnica de València, 2024. http://dx.doi.org/10.4995/fortmed2024.2024.18064.

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Cantigas de Santa Maria (‘Canticles of Holy Mary’) consists of 420 poems with musical notation written during the reign of Alfonso X of Castile (r. 1251-1284). Two of the codices preserved are richly illuminated with medieval narrative vignettes.Canticle number 185 depicts a ploy of war between the Castilian and Nasrid commanders of two mythical fortresses in the valley of the river Jandulilla, next to Sierra Mágina in south-eastern Spain, in the present-day province of Jaén. The location of the first of them, Chincoya, has generated a debate in the last decades given its early destruction and abandonment. At the second one, Bélmez, many structures have survived, since an imposing keep was built on top of its fortress when it first fell into Castilian hands in the first half of the 14th century.Over the centuries, this valley has been an important pass connecting the upper valley of the river Guadalquivir with the northern highlands of Granada. In the 13th century, this natural route was reinforced with fortifications that would later become key elements in the control of the border between the Christian kingdom of Castile and the Muslim state of Granada.This area formed part of the land that Ferdinand III of Castile had promised to deliver to Baeza in 1243 when it was conquered. The Treaty of Jaén in 1246 between the Christian king and the first ruler of the Nasrid dynasty, Muḥammad I, left some of these castles on Muslim territory, converting them into border posts in the face of the southern expansion of the Castilian kingdom after the Battle of Navas de Tolosa (1212).This paper analyses the configuration of the fortresses of Chincoya and Bélmez on the basis of the preserved remains, contrasting it with the iconography that illuminated the Códice Rico de las Cantigas de Alfonso X El Sabio (codex T, Library of El Escorial, MS T.I.1).
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