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If in the present, now a half century after the Second Vatican Council, we must concede that it is impossible to identify an architectural model of a church capable of reflecting Catholic identity, perhaps it is due among other things to the fact that the post-conciliar liturgical reform is currently in a phase of prudent rethinking, self examination and adjustment, following the initial euphoria after the Council. This explains clearly the rise of the idea in the liturgical field of a “reform of the reform”, launched recently by various theologians and liturgists in response to the call of Benedict XVI.
Architectural Actions on the Religious Heritage after Vatican II, 2020
El Mundo de las Catredales. Pasado, presente y futuro, 2021
This contribution analyses the post Vatican II (1963) situation in Italy and important examples of liturgical upgrading; the upgrades include restoration, conservation or new designs, all based on a diversified architectural language inspired by the study and knowledge of history, architecture, art, liturgy, and the synergy between them. The Apostolic Constitution Sacrosanctum Concilium, one of the four Second Vatican Council documents, was a key reference for transformation projects involving the presbytery and architecture of catholic churches. By continuously updating the sacred space both the Church and sacred architecture have always skilfully addressed different cultural climates and changes in ritual requirements. Throughout the centuries this led to the construction of complex buildings in which spatial and architectural design transformed doctrinal ideas into architecture. The Council held in sixties was a watershed that produced many important changes and in-depth deliberations, conjuring up events of the distant past considered as milestones in the history of architecture and the liturgical evolution of sacred buildings.
main topics: - Social and Ecclesial Examination of the Various Types of Architectural Shapes Utilized by Contemporary Churches - Sacred Spaces and Urban Appearances: facades and visibility issues - The Church and Its Self-Consciousness. The Design of its Interior Space -Issues of Space Found in the Preaching of Christ - Inadequacy of Any Space to Catholic Liturgy
Proceedings of Science and Technology, 2020
At the beginning of the first half of the twentieth century the bond between ars-venustas and cultus-pietas has produced many churches of Roman Catholic cult. It's between the 20s and 60s of the twentieth century that the experiments of the Liturgical Movement in Germany lead to the evolution of the liturgical space, which, even today, we see engraving in modern churches in Rome (Italy). The Council of Trent (1545-1563) constitutes the precedent historical moment, in which the Church recognised the need for major liturgical renovation of its churches. In comparison with this, the Second Vatican Council (1959-65) introduced some radical changes within the church architectural spaces. The observations come from the direct reading of the present architectural space and the interventions already realised in modern churches in Rome. The most significant churches from an historical-artistic point of view were selected (1924-1965). Significantly, although every single architecture is unique for dimensions, architectural language and used materials, a comparison, in order to gather the discovered characteristics and to compare the restrictions regarding the different operations, would extremely effective, as demonstrated below. Since the matter is considerably vast, in this work, only some brief notes regarding the liturgical renovation of the Presbytery area will be outlined.
Paper: Dominican School of Philosophy & Theology, 2022
Styles of churches through the centuries reflect that particular culture’s artistic skills, available materials, and its theological expression of Christ manifesting himself in the world. Roman, Byzantine, Romanesque, Gothic, Renaissance, and Baroque styles of architecture all express the ecclesiastical piety of Christians from that time and place. A particularly “Catholic architecture” does not exist per se since the Church as its transcendent reality is not confined to any particular time and place. Church architecture’s departure in the last several decades from providing witness to the sacred is rooted in a post-Enlightenment materialist, reductionist, socialistic anthropology. This philosophical spirit was marked by a general turn toward the subjective–toward a focus on the “inner man” and the respective interpretations of his place within the cosmic order through a hermeneutic that apodictically repudiated the Gospel’s supernatural elements. This embrace of nihilism can be overcome by an architectural return to a consciousness of what Heidegger called a sense of dwelling.
Il Volto del Lavoro Professionale: Servizio alla famiglia e alla società, Atti del Convegno "HEART OF WORK", Roma, Pontificia Universitá della Santa Croce, 2017
The design of sacred spaces is an important facet in the professional work of the believer. The work of a liturgical architect is to bring God to earth through the physical expressions of piety aimed to lift man back to God. This work is of great significance as a means of human perfection, starting with the faithful adherence to the original concept, precision in timing and dimensions, careful attention to details which collectively lead towards a transcendence of design from the material to the spiritual. Its objective is to provide the occasion and the proper setting for the faithful to lift up their aspirations to God, a vertical upward movement reminiscent of the gothic spires that give testimony to the supremacy of the Highest Being. This paper shall describe Catholic and Protestant sacred spaces, then shall set out to make important comparisons between their respective architectural features. A contrast is made between the elaborate iconography of the Catholic Tradition vs. the austere simplicity of Protestant sacred spaces, especially in the modern Philippine setting: iconoclastic, devoid of sacred images and statues of saints as well as symbols of the sacraments. The actual trend for the latter is that of resorting to transitory spaces such as multi-purpose rooms, auditoriums and concert halls for their worship sessions. This phenomenon of minimalism is evocative of the austere interdenominational prayer rooms found in secular buildings such as airports or hospitals, whereas Catholic chapels in commercial structures such as malls and office buildings continue to revive the neoclassic traditions that enrich these liturgical spaces. A discussion of the parameters of Sacred Architecture follows: Verticality, Permanence and Iconography, with additional parameters of Dignity and Solemnity for sacred spaces in secular settings, e.g. chapels in shopping centers, as prescribed by the Catholic Bishops Conference of the Philippines, to ensure meaningful attendance to liturgical celebrations. Finally, the paper ends with some case studies of actual renovation projects undertaken by the author in her capacity as a liturgical architect, aiming to illustrate how enhancing the aesthetic value of a church or chapel contributes to its overall significance and reinforces its function as a sacred space, engaging its beholder to transcend the material bounds of Liturgical Architecture, thus entering into the spiritual realm.
Katona, V. (2015) From Static Space to Dynamic Architecture: The Changing Principles of Contemporary European Church Architecture. Global Built Environmet Review, vol. 9, no. 2, pp. 21–47., 2015
The issue of ressourcement has been fully re-evaluated thanks to the new liturgical guidelines of the third millennium. Instead of utopias, new architectural solutions have emerged which suit liturgy’s structure better, and depict a more understandable and realistic image of Christianity. This contemporary change has had an impact on large scale planning as well, especially where new city centres are formed as open and multifunctional meeting places for various communities. Most examples in Europe prove that the architectural framework of such religious orientation inevitably gives rise to new social platforms within urban environments.
A Living Presence: Extending and Transforming the Tradition of Catholic Sacred Architecture, 2015
How does one extend and transform the tradition of Catholic church architecture today? Architects and artists naturally want to invent or innovate. That is a healthy impulse and makes for a richer society. But what about the concern that tradition stifles originality? If this is true it would be most unfortunate. The great masterpieces of architecture down through the ages are put forward for their originality. However, originality can be overrated. When true originality of the order of Michelangelo or Bernini is hard to find, we instead turn to novelty, since it is always easier to look novel or stylish than to do something truly original. One of the primary ways modernism defines itself is by its break with the past, differentiating itself from things that have come before: asymmetry replaces symmetry, dissonance replaces harmony, steel and concrete replace masonry, the machine-made replaces the human scale, industrial production replaces hand craftsmanship, and the provocative replaces the beautiful. But is discontinuity an appropriate goal for the Eternal Church? As a means of representing a Church that teaches the relevance of goodness, truth and beauty, is not the idea of rupture problematic? Studying the history of sacred architecture through the lens of originality one can discover much richness. Yet, one can also study these same masterpieces through the lens of continuity and find principles that are timeless and relevant today. If we are going to express the faith that is ever ancient, ever new we should seek the wedding of originality and tradition, not their divide.
Anuario Colombiano de Historia Social y de la Cultura, 2014
International Journal of Sport and Exercise Psychology, 2014
Osmanlı Araştırmaları / The Journal of Ottoman Studies, LXII (2023), 185- 226, 2023
Great Commission Research Journal, 2024
Journal of Herbmed Pharmacology, 2019
International braz j urol, 2005
Psychonomic Bulletin & Review, 2006
Indian Journal of Hematology and Blood Transfusion, 2020
Toxicology Letters, 2015