Architecture for Music : Sonorous Spaces in Sacred Buildings in Renaissance and Baroque Rome

Architectural spaces are usually considered only in their visual and threedimensional character. However, the proper experience of space is multisensory. Sonority is undoubtedly the non-visual characteristic that most affects architecture, influencing its three-dimensional shape, and the size and distribution of its individual parts. Early modern sacred architecture is a case in point. Focusing on Rome and the development of architecture in relation to musical practices, this article demonstrates how architectural forms evolved through a process that ranged from provisional installations to the design of entirely new churches and oratories. In the Baroque period, these religious structures were conceived as synaesthetic spaces of sonority and architecture, in which vision, hearing and liturgical acts merged in an expressive unity.

SPANNING TRADITION AND MODERNITY – SOME THOUGTS PROMPTED BY THE CHURCH BUILDINGS COMPLEX LOCATED IN KRAKÓW – NOWA HUTA

Sacred buildings in Poland in the 20th century are characterized by a great variety of forms – although the sacred world is by its nature conservative. Different conditions should be taken into account when designing a church. In the sphere of sacred art and architecture one should rationally draw from the treasury of the new and the old. After World War II over 3,500 new churches were built in Poland, including the church in Nowa Huta in Krakow. This realization is an attempt to reconcile traditional forms with modernity and with the recommendations of the Second Vatican Council.

Introduction

While we tend to think of entrepreneurs only as individuals or groups who create “firms”—that is, organizations whose primary goal is to create wealth—social scientists who study organizational emergence and entrepreneurship have been using the word “entrepreneur” to describe a broad range of organizational founders, from those starting schools and hospitals to those founding savings and loan associations and art museums. But consistently these scholars leave churches out of their examinations of entrepreneurial orientations and actions. This book is an attempt to disrupt this impulse by shining a light on a unique, but not insubstantial, set of organizational founders: individuals who start new churches. This chapter introduces three questions: (1) Are church founders “entrepreneurs”? (2) What motivates religion entrepreneurship in a crowded and competitive field trying to appeal to an increasingly anti-institutional-religion customer base? (3) What factors reduce these entrepreneurs’ uncertainty and fear of failure?

Church Planters

Starting a new organization is a risky business. Most startups fail; half of them do not reach the five-year mark. Protestant churches are not immune to these trends. Most new churches are not established with denominational support—many are actually nondenominational—and, therefore, have many of the vulnerabilities other infant organizations must overcome. Research has revealed that millions of Americans are leaving churches, half of all churches do not add any new members, and thousands of churches shutter their doors each year. These numbers suggest that American religion is not a growth industry. Yet, more than 1,000 new churches are started in any given year. What are the forces that move people who might otherwise be satisfied working for churches to the riskier role of starting one as a religion entrepreneur? In Church Planters, sociologist Richard Pitt uses more than 125 in-depth interviews with church planters to understand their motivations. First he uncovers themes in their sometimes miraculous, sometimes mundane answers to the question “Why take on these risks?” Then he examines how they approach three common entrepreneurial challenges—recognizing opportunities, marshaling resources, and framing success—in ways that reduce uncertainty and lead them to believe they will be successful. The book combines their evocative stories with insights from research on commercial and social entrepreneurship to explain how these religion entrepreneurs come to believe that their organizational goals must be accomplished, that those goals are capable of being accomplished, and that they would accomplish those goals over time.

The Pauline methodology of communicating the Word to a gentile audience

The article describes and reconnoitres how the Apostle Paul, a Hebrew who was a welllearned man and a brilliant scholar and studentunder Gamaliel, went about conveying the Word to the Gentiles. The aim of this brief study is thus to describe the methodology used by the Apostle Paul to communicate the Word. He was raised to leadership and mentorship and gave guidance to the body of Christ and used every form of communication at his disposal to share the gospel with the surrounding Gentile world. Though he was called to preach the word of God to the Gentiles, he also preached to the Jews and defended the gospel against various kinds of obstinate and pagan rulers. The New Testament (Ἡ Καινὴ Διαθήκη) has a compilation of the letters written by the Apostle Paul. It should also be noted that although he was a prolific writer and teacher of the word, Paul encountered many barriers when it came to sharing the gospel. He was nonetheless very able to connect with people in the Graeco-Roman world outside of his culture and could easily communicate with the intellectual élites he encountered in the Empire. He was an eloquent speaker and also engaged effectively with the non-believers in the promulgation of the gospel message. Paul allowed both give-and-take, he was always eager to answer acute questions on faith issues, and he exerted himself in aiding people to acknowledge the truth of Jesus Christ. At times Paul spent a short period of time in a city, presenting the gospel and opening new churches. However, in Acts 18:11, it is evident that Paul stayed at one place for up to a year and time was spent in instructing the locals and also in evangelizing. This was clearly a sound strategy designed to meet his objective. In the Graeco-Roman culture, Paul personified a strong voice present in his oral and written works. The theoretical framework used in this study was the Shannon and Weaver Communication Model. This paper was based on a desktop research approach and literature from various sources was used including holy scriptures, academic articles, books, and various online sources.

The Vetting Impasse: The ‘Churches Law’ and Kenya’s Religious Regulation Debate

Over the last decade Kenya has been seeing a lively debate over the regulation of its ever-expanding religious market and demands for a new ‘Churches Law’. Tales of hypocritical abuse of power and of emerging cults coalesced with security concerns regarding religious extremism, leading to the proposal to tighten regulatory control over the religious market, which expanded rapidly since the 1990s. Despite widespread recognition of the problem, new legislative steps have failed so far, notably even leading to a controversial 2014 moratorium on the registration of new religious denominations. This article analyzes this legislative impasse and offers an explanation in terms of the ambivalent yet symbiotic relations between religion and state in Kenya.

Darkening Heavens and a New World

As the Western economy grew and industrialized, society came to rely less directly on agriculture and the vagaries of the seasons. This is illustrated by tracing a series of major climatic disturbances from the late eighteenth century onward and showing how those natural factors lost much of their impact. In the early part of that era, beginning in the 1780s, volcanic eruptions contributed to an alarming era of climate disruption, and the Tambora blast in particular (1815) sparked new churches and denominations teaching apocalyptic and millenarian doctrines, with dreams of the end times. But as we proceed deeper into the nineteenth century, much of Western humanity, at least, felt ever more detached from the direct impact of climate.

LIGHTING IN THE INTERIOR DESIGN OF RELIGIOUS BUILDINGS IN GALICIA (THE SECOND HALF OF THE 19th AND THE FIRST THIRD OF THE 20th CENTURIES)

The purpose of the article is to analyse the typology, design features and carved decor of the wooden lamps in the interiors of the religious buildings in Galicia. The research methodology is based on the general principles of scientific work: consistency, authenticity, historicism, logic. The author of the article applies a comparative and typological method to analyse the design features of the lamps. And the methods of hermeneutics and semiotics were used to analyse ornamental and compositional systems of decoration. The scientific novelty of the work is the introduction of the unknown artefacts of church art into the scientific circulation. The author collected these data himself during his scientific expeditions to museums or directly in churches — both in Ukraine and abroad. Conclusions. The study of the design features and decor of the analysed lamps has shown that table lamps, as a rule, are smaller than candelabras (stavnyk), although sometimes according to the principle of composition, they are the same as candelabras, as, for example, the candelabra from the Kryvorivnia Church of the Nativity of the Blessed Virgin Mary. The study has confirmed that the lamps harmoniously fit into the design of the church interior, complementing the ensemble. For example, in the church in the village of Duliby or Pozdiach. In fact, the design ensembles of these religious sites are made in the same style. The author of the article provides an analysis of the image design solution and the nature of the decor of specific samples of the lamps, and argues that the development of the lamp art (as well as other elements of church equipment) occurs in two directions: imitation of historical styles in line with eclectic versions and the use of ornamental and compositional structures of traditional folk art. The features of a successful combination of these trends in the image solution of the spider chandelier from Galicia, which is kept in the collection-exposition of the National Museum in Lviv, have been demonstrated. The study has shown the original use of Hutsul folk carving traditions in the decoration of the spider chandelier from the Church of St. George in the village of Duliby, made by the famous master Vasyl Turchyniak: he used traditional geometric ornaments with ancient symbols. The significance of the © Roman Odrekhivskyi, 2021 The article was received by the editorial office: 11.08.2020 study lies in the possibility of using the processed material in the restoration of the old and construction of the new churches.

Anglican Rites of Consecration and the Delineation of Sacred Space, ca. 1689–1735

Between 1712 and 1715, the Convocation of the Church of England attempted to replace the existing informal orders used for the consecration of churches, chapels, and churchyards with a single uniform rite. While these efforts have been associated with the erection of the Fifty New Churches to provide for the populous and expanding suburbs of London and Westminster, the discussions actually arose out of the political divisions between the bishops and the Lower House of Convocation. The efforts to establish an official order of consecration was also a response to the changed ecclesiastical climate that followed the Toleration Act of 1689, which allowed for the registration of Dissenter chapels. The Established Church found its religious hegemony threatened and the particular status of its places of worship, achieved through consecration, challenged. The church responded to the criticism of their existing forms of consecration by reforming the liturgy as well as demonstrating the historical and legal basis for the practice. The sermons preached at the consecration or reopening of these churches provided a further opportunity for the clergy to justify the ceremony as well as to draw comparisons between these churches and Dissenting meetinghouses.

Bishop of Smolensk and Dorogobuzh Seraphim (Protopopov) in the History of the Smolensk Diocese in the Second Half of the XIX Century

The article reveals Bishop Seraphim’s (Protopopov) contribution to the development of the Smolensk diocese ruled under his control in the 1869–1874s. The activity of Bishop Seraphim was carried out in several areas such as tem-ple-building, studying the history of the diocese, concern for education of the clergy’s representatives. Due to Bishop Seraphim’s activities, new churches ap-pearedin the Smolensk region during the stated period, a special commission was established to arrange the common sacristy, and the educational charter for diocesan women’s schools was implemented. Moreover, the article allows the author to detail Bishop Seraphim’s bi-ography, to show the stages of his ministry considering the church and social circumstances in which his activities took place. In the course of the research, the author reveals the multivector nature of the activity (social, subjective-creative, religious ascetic, spiritual enlightenment, cultural and educational one) characterizing the Bishop of Smolensk and Dorogobuzh Seraphim (Pro-topopov). The work discloses functions of this activity. The article applies an integrated approach, a general scientific dialectic method of studying and analyzing social phenomena, including the principles of objectivity, historicism and systematicity. As a supplementary approach, a bio-graphical method is used to identify the subjective, personal factor in the activi-ties of Bishop Seraphim (Protopopov). The results obtained make it possible to present more objectively not only the history of the Smolensk Diocese, but also the Russian Orthodox Church.