Relevant bibliographies by topics / Lutheran Church Liturgy and architecture. Church architecture

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

Academic literature on the topic 'Lutheran Church Liturgy and architecture. Church architecture'

Author: Grafiati
Published: 4 June 2021
Last updated: 16 February 2022

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Journal articles on the topic "Lutheran Church Liturgy and architecture. Church architecture"

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Baku, Eszter. "Tradition and Liturgy: Centralising Tendencies of Lutheran Church Architecture in Hungary during the Interwar Period." Periodica Polytechnica Architecture 44, no. 1 (2013): 1–8. http://dx.doi.org/10.3311/ppar.7297.

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Saloojee, Ozayr. "The Next Largest Thing: The Spatial Dimensions of Liturgy in Eliel and Eero Saarinen’s Christ Church Lutheran, Minneapolis." Nexus Network Journal 12, no. 2 (May 11, 2010): 213–37. http://dx.doi.org/10.1007/s00004-010-0032-6.

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Gruk, Wojciech. "Alle drey Ding vollkomen sind! On the Meaning of Naming the Church after Holy Trinity According to Josua Wegelin, Preacher in Pressburg, Anno 1640." Periodica Polytechnica Architecture 48, no. 1 (April 12, 2017): 23–27. http://dx.doi.org/10.3311/ppar.10125.

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Based on two erudite occasional prints from 1640, commemorating the consecration of the new Lutheran church in Bratislava, the article concerns the meaning of a church name in the mid-17th century Lutheran religious culture. The issue is set and discussed in the broader context of Lutheran theology regarding places of cult: what is a Lutheran place of cult, what is its sacredness, what is the relationship between church architecture and the worship space it determines. From the perspective of cultural studies, the article provides an insight into the process of imposing the architecture with symbolic meaning.
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Mark, Robert, and Rowland J. Mainstone. "Hagia Sophia: Architecture, Structure and Liturgy of Justinian's Great Church." American Journal of Archaeology 93, no. 3 (July 1989): 489. http://dx.doi.org/10.2307/505622.

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Fritsch, Emmanuel, and Michael Gervers. "Pastophoria and Altars: Interaction in Ethiopian Liturgy and Church Architecture." Aethiopica 10 (June 22, 2012): 7–51. http://dx.doi.org/10.15460/aethiopica.10.1.235.

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FOR THE PHOTOGRAPHS BELONGING TO THE ARTICLE SEE SUPPLEMENTARY FILES > There are three parts to the interior space of ancient Ethiopian churches: a sanctuary (Mäqdäs) which is expanded into the “Holy Place” (Qǝddǝst) and the place of the assembly (Qǝne maḥlet). Four rooms stand at the corners of a cross-in-square interior: two service rooms on either side of a narthex-like entrance-room, westwards and, more important for the present discussion, two eastern service rooms which flank the sanctuary. These are called the pastophoria. After early input from Syria-Palestine, the Ethiopian basilicas took on an Aksumite character. Their development continued in a loose relationship with changes on the Egyptian scene, notably with a double phenomenon: the evolution of the rite and place of preparation of the bread and wine for Mass (the prothesis), and the demand for more altars at a time when churches could not be multiplied in Egypt. A study of architectural changes in the churches, alongside a comparison of liturgical practices and clues found in iconography and Coptic and Syriac literature, can bear witness to how the liturgy of the Ethiopian Church developed. Such investigation is all the more important because the absence of written documentation until the 13th century has left the church buildings as almost the only evidence available for study. The present study concentrates on the evolution and eventual disappearance of the pastophoria. The nature and location of the altars provides further evidence for dating. It should be noted that Ethiopia does not entirely abide by the Coptic models, essentially because what provoked change in Egypt did not exist in Ethiopia. Many questions still remain to be answered, including: When and where did the large monolithic altar of the permanent Coptic altar type first appear? Why are the West-Syriac and Ethiopian Churches today the only ones to celebrate Mass in a synchronized manner? We hope to address these and other questions at a later date.
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Zuba, Karolina. "The spirit of modern sacral architecture." Budownictwo i Architektura 14, no. 2 (June 9, 2015): 131–38. http://dx.doi.org/10.35784/bud-arch.1659.

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Sacral architecture, due to its special function, is able to tremendously influence the society. Being a phenomenon for ages, it has undergone many changes alike the church liturgy, which to some extent impacts the church architecture. In the modern sacral architecture it is possible to distinguish two main tendencies in creating objects of temples. The first one is entirely modest – simplicity of form and interior. The second tendency, which may be described as the opposite of the former, presents monumentalism usually connected with rich symbolism. Modern temples also show references to historical forms. Another factor which may influence the form and function of the sacral object is the religious beliefs of its author.
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Baku, Eszter, Erzsébet Urbán, and Zorán Vukoszávlyev. "Protestant Space-Continuity." Actas de Arquitectura Religiosa Contemporánea 5 (July 25, 2018): 122–31. http://dx.doi.org/10.17979/aarc.2017.5.0.5146.

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Intensive efforts started in the last decades to get to know the Central and Eastern European and the Hungarian church architecture. In this historically depressed period (1920/1945/1989), church buildings were important identity forming potencies in the life of the Protestant communities newly emerged by the rearrangement of country's borders. The modern architectural principles, the structural and liturgical questions gave opportunity for continuous experimentations in the examined period, which resulted a centralizing tendency between the two world wars. Analysing the Protestant space organization, it is verifiable that these centralizing tendencies with identification character did not pull out from the de-emphasizing church architecture in spite of the historical–political events of World War II. The primary importance of the study is the holistic examination of the Protestant church architecture of the 20th century. The study shows the Protestant Church activity of the period through the two most significant denominations —the Calvinist and the Lutheran church architecture—, thereby providing a typological approach.
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Proctor, Robert. "Modern church architect as ritual anthropologist: architecture and liturgy at Clifton Cathedral." Architectural Research Quarterly 15, no. 4 (December 2011): 359–72. http://dx.doi.org/10.1017/s1359135512000127.

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For the modern architect, the programme for the church was fraught with the dangers of excessive individualism of style or, alternatively, a merely superficial updating of tradition. To escape from both, the architect was, by the early 1960s, being exhorted to study the church's functions. Aware of the difficulties of placing ancient rituals in the same category as the sociology of education or the productivity of offices, architects and like-minded clergy saw the church as a building not only to house certain actions and communications, but also capable of lending these a relevant meaning. The church architect had to discard his preconceptions about the building type, and begin with a new analysis of ritual, and had also, therefore, to find out what the ritual meant by questioning the client and developing a brief. In this research the architect would therefore act as a ritual anthropologist; like the anthropologist, he would encounter some significant methodological problems.
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WEBER, FRIEDRICH, and CHARLOTTE METHUEN. "The Architecture of Faith under National Socialism: Lutheran Church Building(s) in Braunschweig, 1933–1945." Journal of Ecclesiastical History 66, no. 2 (April 2015): 340–71. http://dx.doi.org/10.1017/s0022046913002571.

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It has frequently been assumed that church building ceased after the National Socialists came to power in Germany in 1933. This article shows that it continued, and considers the reasons why this was the case. Focussing on churches built in the Church of Braunschweig between 1933 and 1936, it explores the interactions between emergent priorities for church architecture and the rhetoric of National Socialist ideology, and traces their influence on the building of new Protestant churches in Braunschweig. It examines the way in which Braunschweig Cathedral was reordered in accordance with National Socialist interests, and the ambiguity which such a reordering implied for the on-going Christian life of the congregation. It concludes that church building was widely understood to be a part of the National Socialist programme for creating employment, but was also used to emphasise the continuing role of the Church in building community. However, there is still much work to be done to investigate the ways in which churches and congregations interacted with National Socialism in their day-to-day existence.
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Morel, Anne-Françoise, and Stephanie van de Voorde. "Rethinking the Twentieth-Century Catholic Church in Belgium: the Inter-Relationship Between Liturgy and Architecture." Architectural History 55 (2012): 269–97. http://dx.doi.org/10.1017/s0066622x00000125.

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When considering the evolution of twentieth-century church-building, two topics are inescapable — the Liturgical Movement and developments in Modern architecture — and this article therefore argues that in order to appreciate the evolution of the twentieth-century Catholic parish church it is essential to take both liturgical and architectural developments into account. It focuses on such churches in Belgium because that country played a particularly important role in developing relevant theory, Belgian clergy having been founding members of the Liturgical Movement. However, the movement took more than half a century to develop fully there, during which time other initiatives also appeared, such as Domus Dei (the Belgian Diocesan organization for church-building, set up in 1952) and Pro Arte Christiana. Moreover, other factors — ecclesiastical, social, economic, political and cultural — also prove to be crucial in reaching a full appreciation of twentieth-century church-building, for instance, the impact of diocesan guidelines for church-building, and of bodies such as Catholic Action (Katholieke Actie) and Parish Action (Parochiale Actie). This article demonstrates that, despite few apparent formal similarities (if any) between churches built in Belgium before and after World War II, the developments of the inter-war period were fundamental to post-war developments in Belgian church-building.
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Dissertations / Theses on the topic "Lutheran Church Liturgy and architecture. Church architecture"

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Jost, Larry A. "God's house -- what do we need? a translation of liturgy into architecture /." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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Ding, Samuel Ming-Hooi. "Chinese-American church : a design." Thesis, Georgia Institute of Technology, 1989. http://hdl.handle.net/1853/22389.

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Hughes, Patricia J. "A study of Built of living stones art, architecture and worship, in the light of practical theology /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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Thesis (D. Min.)--Catholic Theological Union at Chicago, 2003.
"This study is intended for those who assist a parish in building or renovating a worship space. The context is situated in the U.S. Catholic parishes in the twenty-first century ..."--Leaf xviii. Vita. Includes abstract. Includes bibliographical references (leaves 128-136).
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Lara, James R. "Bipolar liturgical space in medieval Spain the c̲o̲r̲o̲ b̲a̲j̲o̲ and v̲i̲a̲ s̲a̲c̲r̲a̲ /." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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Rollins, James A. "Engaging worship : gathering saints, sinners and seekers in the presence of God /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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Wurster, John William. "Font, pulpit, table a model for liturgical preaching in the Presbyterian Church (U.S.A.) /." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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Davidson, Carol Foote. "Written in stone : architecture, liturgy, and the laity in English parish churches, c. 1125 - c. 1250." Thesis, Boston Spa, U.K. : British Library Document Supply Centre, 1998. http://ethos.bl.uk/OrderDetails.do?did=1&uin=uk.bl.ethos.302112.

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Niemann, Paul Joseph. "Building a church facilitating constructive conversation in the parish community on liturgical assembly and architecture /." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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Brasaemle, Karla Anne. "For glory and for beauty implications of the theology of beauty for creating worship space /." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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Gonzaga, Paul Vincent. "Sacred Threshold: An Examination of the Threshold in a Catholic Church for Hispanic Immigrants." Thesis, Virginia Tech, 1998. http://hdl.handle.net/10919/29181.

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The Book of Exodus in the Old Testament recounts the liberation and salvation of an oppressed people and their subsequent journey to and arrival at the Promised Land. In the Christian Church, this journey continues in the lives of believers. The spiritual journey begins with salvation, continues with a repeated process of suffering and redemption, and terminates with an awakening to a better understanding of God.

The spiritual journey made concrete is the concern of this project. The Christian life, grossly simplified, is a passage from one place to another. The believer is constantly passing through the threshold from this life to the next, from an old, limited understanding of the divine to a new understanding.

In the Catholic Church, this process of passage is ritualized in the journey of the believer to the church each Sunday. Upon entering the church building, the believer passes from the secular and mundane to the sacred and holy.

Where does the secular end and the sacred begin? How does one delimit a boundary between the two? How does one cross the threshold from the profane to the sacred? That is the focus of this project.
Master of Architecture

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Books on the topic "Lutheran Church Liturgy and architecture. Church architecture"

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Nyman, Helge Johannes. Kyrkorum, kyrkosång, kyrkobruk. [Vasa]: Församlingsförbundet, 1989.

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Lutheran churches in early modern Europe. Farnham, Surrey, England: Ashgate, 2011.

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Mecozzi, Filippo. Church architecture: A tentative Roman Catholic prototype. Toronto: Scholia Editions, 1997.

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Catholic Church Architecture and the Spirit of the Liturgy. Chicago: Hillenbrand Books, 2009.

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Hagia Sophia: Architecture, structure, and liturgy of Justinian's great church. New York, N.Y: Thames and Hudson, 1988.

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Mainstone, Rowland. Hagia Sophia: Architecture, structure and liturgy of Justinian's great church. London: Thames and Hudson, 1988.

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Architecture in communion: Implementing the Second Vatican Council through liturgy and architecture. San Francisco: Ignatius Press, 1998.

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1922-, Debuyst Frédéric, and Boselli Goffredo, eds. Spazio liturgico e orientamento: Atti del IV Convegno liturgico internazionale, Bose, 1o-3 giugno 2006. Magnano (BI) [i.e. Biella, Italy]: Edizioni Qiqajon, Comunità di Bose, 2007.

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Hagia Sophia: Architecture, structure, and liturgy of Justinian's great church. 2nd ed. New York, N.Y: Thames and Hudson, 2001.

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1949-, White Susan J., ed. Church architecture: Building and renovating for Christian worship. Nashville: Abingdon Press, 1988.

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Book chapters on the topic "Lutheran Church Liturgy and architecture. Church architecture"

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Juckes, Tim. "The Košice Burghers and their Blood. Church Building and Cult Management in Late Medieval Hungary." In Architecture, Liturgy and Identity, 197–205. Turnhout: Brepols Publishers, 2011. http://dx.doi.org/10.1484/m.sga-eb.1.100141.

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Davis, Michael T. "“Fitting to the Requirements of the Place”: The Franciscan Church of Sainte-Marie-Madeleine in Paris." In Architecture, Liturgy and Identity, 247–61. Turnhout: Brepols Publishers, 2011. http://dx.doi.org/10.1484/m.sga-eb.1.100145.

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Gajewski, Alexandra. "The Abbey Church at Vézelay and the Cult of Mary Magdalene: “invitation to a journey of discovery”." In Architecture, Liturgy and Identity, 221–40. Turnhout: Brepols Publishers, 2011. http://dx.doi.org/10.1484/m.sga-eb.1.100143.

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Kurmann, Peter. "From a Restoration to a Peculiar Design: The Form of the Piers in the Nave of the Collegiate Church at Saint-Quentin (the First Third of the Fourteenth Century)." In Architecture, Liturgy and Identity, 275–82. Turnhout: Brepols Publishers, 2011. http://dx.doi.org/10.1484/m.sga-eb.1.100147.

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Gittos, Helen. "Anglo-Saxon church groups." In Liturgy, Architecture, and Sacred Places in Anglo-Saxon England, 55–102. Oxford University Press, 2013. http://dx.doi.org/10.1093/acprof:osobl/9780199270903.003.0003.

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"Church Architecture and Liturgy in the Carolingian Era." In A Companion to the Eucharist in the Middle Ages, 161–203. BRILL, 2012. http://dx.doi.org/10.1163/9789004221727_006.

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"The Nineteenth-Century ‘Church Catholic’: Liturgy, Theology and Architecture." In Sacred Text -- Sacred Space, 227–45. BRILL, 2011. http://dx.doi.org/10.1163/9789004216457_012.

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Seneff, Heather. "Charles Haertling’s St. Stephen’s Lutheran Church, Northglenn, Colorado, 1963–64." In Modernism and American Mid-20th Century Sacred Architecture, 113–31. Routledge, 2018. http://dx.doi.org/10.4324/9781315161433-7.

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Ousterhout, Robert G. "Ritual Settings I." In Eastern Medieval Architecture, 37–59. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190272739.003.0004.

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How did the church building become sacred space? Early Christians understood two models of sacred presence. In the first, sanctity was invoked by the congregation coming together in common prayer, an experience that was formalized into the liturgy. In the second, sanctity was represented by the presence of relics or the tombs of martyrs and saints. In Rome, the early churches inside the walls of the city were primarily liturgical; those outside the walls were commemorative, set in relationship to the tombs of martyrs and the surrounding catacombs and cemeteries. Subsequent centuries witnessed a collapsing of the two categories. At the same time, the building vocabulary expanded, with baptisteries serving as symbolic settings for the initiation rite and mausolea offering special settings for privileged burials. By the fifth century, monasticism became a regular part of the Christian landscape.
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Kerceva, Galina. "Миграционные процессы в истории формирования национально-конфессиональной структуры и городского пространства г. Владикавказа в 1861-1917 гг." In Eurasiatica. Venice: Edizioni Ca' Foscari, 2018. http://dx.doi.org/10.30687/978-88-6969-211-6/011.

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The subject of the study is the influence of migration processes on the formation of urban space. The hypothesis is that migration processes were the reason for the formation of the urban space of national diasporas and confessional groups of the population of Vladikavkaz in the late XIX-early XX centuries. During this period, various religious buildings appeared in the city: nine Orthodox churches, the Armenian church, the Polish church, the German church, the Jewish synagogue, the Lutheran church, two Moslem mosques. Near them there were concentrated residential buildings, national schools, shops, theatres, etc. of a certain ethnic and confessional group of the population. This division can be traced in the peculiarities of architecture and the place of residence of certain ethnic groups up to the present time. Historically developed urban space allows peaceful coexistence and development of various peoples and confessional groups.
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Conference papers on the topic "Lutheran Church Liturgy and architecture. Church architecture"

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Moreno Hernández, Álvaro, Ana Espinosa García-Valdecasas, and María Espinosa García-Valdecasas. "Una iglesia entre hormigón: la puesta en obra de un proyecto docente. *** A church in concrete: the placing of an undergraduate project." In 8º Congreso Internacional de Arquitectura Blanca - CIAB 8. Valencia: Universitat Politècnica València, 2018. http://dx.doi.org/10.4995/ciab8.2018.7438.

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La ponencia presenta el proceso de una obra singular –una iglesia- concebida en hormigón blanco visto, con una materialidad muy definida y la voluntad de integrarse en una línea contemporánea de arquitectura sacra. Transformar la dificultad en oportunidad se convirtió en el lema del proyecto para poder sortear la crisis iniciada en 2008. Es así como se relata el proceso de renuncias necesarias para su construcción y cómo esta escasez permite recurrir a la experimentación con el hormigón para fabricar los elementos de la liturgia, entre ellos el altar, que se convertirá en la síntesis del proyecto.***The lecture introduces the process of a unique construction –a church- conceived in exposed white concrete, with a very defined texture and with desire to become part of a contemporary line of sacred architecture. Transforming difficulty into opportunity became the projectÅLs motto, to cope with the crisis that started in 2008. This is the narration of the process of renunciations that where necessarily made for its construction, and how this scarcity gave way to the experimenting with concrete to produce some of the elements of the Liturgy, including the altar, which will become the synthesis of the project.
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