Churches: The Latest Architecture and News

Located on a hill in Mauer, on the outskirts of Vienna, the Wotruba Church was the culmination of sculptor Fritz Wotruba’s life (the project’s architect, Fritz G. Mayr, is often forgotten). Constructed in the mid-1970s, Mayr completed the project one year after Wotruba’s death, enlarging the artist’s clay model to create a functional walk-in concrete sculpture. As can be seen in these images by Denis Esakov, the result is a chaotic brutalist ensemble that toys with the boundaries between art and architecture.

+ 22

If you’ve heard of Second Life, the 2000s-era web-based online world with millions of loyal “residents” who populated it with personal avatars, you’re likely to think it has become irrelevant or obsolete. But at the peak of its popularity, the site received a lot of attention for providing users with a potentially dangerous escape from reality—one so powerful that it was not unheard of to leave real jobs, friends, and families for those found within the site.

Second Life is the ultimate democratizer in space making. The vast web of locations in the site's virtual world, called sims, are almost completely user-generated. For as little as $75 a month, anyone with an internet connection and basic CAD skills can create, upload, and maintain whatever place they dream up. Sure, sometimes this “great equalizer” spits out such venues as SeDucTions and Sinners Burlesque, but more often than not, builders have responded to the complex opportunities and challenges presented by their unique situation with innovative design solutions.

One place to observe this is in the site’s many spiritual sims, in which religious architecture often responds to the displacement of religious authority in the digital world, since a lack of official (sanctioned) ties to tradition offers a designer more agency than in the real world. Read on to discover four cases that carve out a space for spirituality in Second Life and reveal some of what works—and doesn’t—in today's virtual sacred architecture.

Once again, thanks to our collaboration with Sketchfab, here we have a selection of 9 virtual experiences through churches and chapels from Europe, Africa and the Americas. Each small building has its own special story, either geographical, political or structural—from one building that has experienced its own mini tour of Europe, to another which contains some rather unusual building materials. The diverse sites each seem to hold secrets, all of which can now be explored through 3D scanning technology. The fascinating variation in structural forms is also apparent, showcasing how even humble architecture has the potential to create a rich list of virtual spaces.

For a more immersive experience, all of these models can be viewed on a virtual reality headset such as Google Cardboard.

This exclusive photo essay by Laurian Ghinitoiu was originally commissioned for the fifth issue of LOBBY. Available later this month, the latest issue of the London-based magazine—published in cooperation with the Bartlett School of Architecture—examines the theme of Faith as "a fervent drive, a dangerous doctrine, a beautifully fragile yet enduring construct, an unapologetic excuse, a desperate call for attention and a timely consideration on architectural responsibility."

In 1986 the Pritzker Architecture Prize announced their first German laureate. In a speech at the ceremony in London’s Goldsmiths’ Hall, the Duke of Gloucester suggested that the prize “may not guarantee immorality,” inferring, perhaps, that not even the most prestigious award in architecture could compete with an œuvre so compact, focussed and enduring as that of Gottfried Böhm – a “son, grandson, husband, and father of architects.”

+ 19

The theme for this year’s Venice Biennale is largely an invitation for architects and designers to expand and think beyond architecture’s traditional frontiers and to respond to a wider range of challenges relating to human settlement. With news of political crises continuing to fill the headlines of late, Aravena’s theme challenges architects to respond. One such response comes from Lucas Boyd and Chad Greenlee from the Yale School of Architecture. They believe that:

While [places of worship] do not provide a basic need for an individual’s biological survival, they do represent a fundamental aspect of not only an individual’s life beyond utility, but an identity within the collective, a familiar place of being—and this is something that we consider synonymous with being human—a requirement for the persistence of culture.

The two students came up with proposal designs on churches, synagogues and mosques that can be quickly built as “Pop-Up Places of Worship” in refugee camps. By presenting immediately-recognizable sacred spaces that are transportable and affordable, Boyd and Greenlee highlight spaces for worship as an absolute necessity in any type of human settlement. Through this process, the students also determine what, for them, is “necessary” in a religious structure.

+ 11

For nearly two millennia, European architecture was closely affiliated with and shaped by Christianity. Prior to the advent of Modernism, there was scarcely a style that was not promoted, or more likely defined, by the designs of churches. Such a hypothesis makes it difficult to imagine Medieval England outside the purview of Gothic Cathedrals, or Renaissance Italy as separate from its Basilicas. But with the Industrial Revolution and the economic and population growth that ensued, infrastructure and housing became the new symbols and necessities of cultural representation, finding their ultimate expression in the ease and simplicity of Modernism. The field of architecture, so long shaped and dominated by the church, had been subsumed by the changing concerns of a commercially driven society. Of course there were still churches being built, but the typology that once defined architecture in its ubiquity became novel and rare. Or so we’ve all been lead to believe.

Surprising as it might be, in the wake of World War II and under Soviet control, Poland built more churches than any other country in Europe. The majority were built in the 1980s, at a time when church construction was neither authorized nor forbidden, and as a result played a pronounced role in Cold War politics. The construction of these churches was a calculated affront to the proletariat-minded Modernism of the Soviets. In their project Architecture of the VII Day, Kuba Snopek, Iza Cichońska and Karolina Popera have sought to comprehensively document these Polish churches and the circumstances of their construction. Unique not only in how they defied the prefabrication and regularity of the Eastern Bloc, the churches were community-led endeavors that relied on local funding and input, long before these practices became buzzwords in 21st century architectural circles.

+ 73

"Space, lines, light and sound" are the essential components of the experience of architecture and the most profound buildings have captured these moments through thoughtfully orchestrated design. Recently, architects that have designed churches with these primary elements in mind have come under criticism by the Vatican for diverting from the traditional form and iconography of churches. According to a recent article in The Telegraph, Massimiliano and Doriana Fuksas' design for a church in Foligno, Italy has been labeled as problematic by the parish and Cardinal Gianfranco Ravasi, head of the Vatican's Pontificial Council for Culture for its resemblance to a museum instead of a place of worship - based on traditional Catholic values placed on the altar and imagery. Regardless of the Vatican's criticism of the aesthetic approach of architects that break with tradition, this seems more of an issue of miscommunication between the architects and the congregations that have commissioned the projects that are being criticized.

More on this after the break.