| Issue 95 V-VI 2002 22 |
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RECINTOS RELIGIOSOS Sacred Spaces, from Gaudí to Moneo |
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| Luis Fernández-Galiano Un siglo seglar A Secular Century Juan José Lahuerta El taller del arquitecto The Architects Workshop at the Sagrada Familia Antoni Gaudí, Templo Expiatorio de la Sagrada Familia, Barcelona Expiatory Temple, Barcelona Culto y canon Cult and Canon Iglesia Unitaria, Oak Park, Illinois (EEUU), 1905-1908 Unity Temple, Oak Park, Illinois (United States) Frank Lloyd Wright Capilla del cementerio, Estocolmo (Suecia), 1918-1920 Cemetery Chapel, Stockholm (Sweden) Erik Gunnar Asplund Iglesia del Corpus, Aquisgrán (Alemania), 1929-1930 Corpus Christi Church, Aachen (Germany) Rudolf Schwarz Iglesia de Sankt Engelbert, Colonia (Alemania), 1930-1932 St. Engelbert Church, Cologne (Germany) Dominikus Böhm Iglesia de San Francisco de Asís, Pampulha (Brasil), 1940-1943 St. Francis of Assisi, Pampulha (Brazil) Óscar Niemeyer Notre-Dame-du-Haut, Ronchamp (Francia), 1950-1954 Notre-Dame-du-Haut, Ronchamp (France) Le Corbusier Iglesia de Atlántida, Canelones (Uruguay), 1952-1958 Church of Atlántida, Canelones (Uruguay) Eladio Dieste Iglesia de las Tres Cruces, Imatra (Finlandia), 1956-1959 Church of the Three Crosses, Imatra (Finland) Alvar Aalto Iglesia de San Pedro, Klippan (Suecia), 1963-1966 St. Peters Church, Klippan (Sweden) Sigurd Lewerentz Iglesia de la Inmaculada, Longarone (Italia), 1966-1978 Church of the Immaculate, Longarone (Italy) Giovanni Michelucci Cementerio de San Cataldo, Módena (Italia), 1971-1978 San Cataldo Cemetery, Modena (Italy) Aldo Rossi Iglesia parroquial, Bagsvaerd (Dinamarca), 1973-1976 Parish Church, Bagsvaerd (Denmark) Jørn Utzon Cementerio muncipal, Igualada (España), 1985-1996 Municipal Cemetery, Igualada (Spain) Enric Miralles & Carme Pinós Iglesia de la Luz, Osaka (Japón), 1987-1989 Church of the Light, Osaka (Japan) Tadao Ando Iglesia parroquial, Marco de Canavezes (Portugal), 1990-1996 Parish Church, Marco de Canavezes (Portugal) Álvaro Siza El espíritu en tránsito The Spirit in Transit Iglesia del Sagrado Corazón, Múnich (Alemania) Church of the Sacred Heart, Munich (Germany) Allmann, Sattler & Wappner Centros parroquiales, Urubo (Bolivia) & Marcovia (Honduras) Parish Centers (Bolivia & Honduras) Jae Cha Capilla cuáquera, Houston, Texas (EEUU) Quaker Chapel, Houston, Texas (United States) Leslie Elkins & James Turrell Capillas funerarias, Oliveira do Douro (Portugal) Funeral Chapels, Oliveira do Douro (Portugal) Jose Fernando Gonçalves Iglesia de Mortensrud, Oslo (Noruega) Church in Mortensrud, Oslo (Norway) Jensen & Skodvin Cementerio, Fürstenwald (Suiza) Cemetery, Fürstenwald (Switzerland) Kienast & Vogt Capilla y consistorio, Windsor, Florida (EEUU) Chapel and Town Hall, Windsor, Florida (United States) Léon Krier Cementerio de Reim, Múnich (Alemania) Cemetery at Reim, Munich (Germany) Andreas Meck & Stephan Köppel Capilla de San Pedro, Campos do Jordão (Brasil) Chapel of Saint Peter, Campos do Jordão (Brazil) Paulo Mendes da Rocha Iglesia del Padre Pío, San Giovanni Rotondo (Italia) Padre Pio Church, San Giovanni Rotondo (Italy) Renzo Piano Iglesia de San Francisco de Asís, Steyr (Austria) Church of St. Francis of Assisi, Steyr (Austria) Riepl & Riepl Iglesia de Donau City, Viena (Austria) Church in Donau City, Vienna (Austria) Heinz Tesar Sinagoga, Dresde (Alemania) Synagogue, Dresden (Germany) Wandel, Hoefer, Lorch & Hirsch Templo budista, Kioto (Japón) Buddhist Temple, Kyoto (Japan) Takashi Yamaguchi Tanatorio de Monuta, Apeldoorn (Países Bajos) Monuta Morgue, Apeldoorn (The Netherlands) Atelier Zeinstra Van der Pol Carlos Jiménez Una soledad hipnótica frente a la autopista A Mesmerizing Solitude Along a Freeway Rafael Moneo, Catedral de Nuestra Señora de Los Ángeles Cathedral of Our Lady of the Angels |
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Luis Fernández-Galiano A Secular Century |
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The past was a secular century. The etymological redundancy
refers not only to the decline of the sacred in the 20th century; it also underscores its
exacerbated temporality. If we live in the century we know ourselves to be outside
religious grounds, and thereby cast into the torrential flow of the contemporary. Secular
or lay, and therefore redeemed from the twin tutelage of faith and metaphysics, the
survivors of this murderous century have learned to accept the disenchantment of the world
and the death of God. Dwelling in space as Greeks and existing in time as Hebrews, we have
built a technical civilization that has urbanized the planet and provided the means to
de-urbanize it. With this victory and defeat of the spirit, the mutation of churches into
identity traits of geographic or ethnic communities has reduced religion to a weapon of
the civilizations clash as the recomposition of the atlas of the empire is called
in these skeptical and cynical times and worship to a tradition of the lower
classes. Between the withdrawn piety of the Gaudí secluded in his workshop at Barcelonas Sagrada Familia and the cosmopolitan agnosticism of the Moneo who builds the concrete folds of the Los Angeles Cathedral there is a century of sacred spaces better described by the history of architecture than by the history of religions, and fed with spiritual energy more for their connection to an aesthetic doctrine than for their fitting a liturgical choreography. Christian mostly since it is within this cultural sphere where secular modernity emerged these temples and cemeteries compose a landscape of reluctant fragments that contradict the militant atheism of some avant-gardes, but also confirm the crisis of religious faith. From Nordic romanticism to southern classicism, and from the laconicism of ascetics to the loquacity of preachers, the forms of cult in the past century turned into a cult of forms, celebrating the rite without ritual of artistic truth. In its last stretch, religious architecture explodes in heteroclite splinters that extend from the colossal churches provided for the spectacle of the masses to the anonymous multi-denominational chapels of airports, from signature construction to amateur theology, and from artistic installations to minimalist landscapes. Imago mundi of a secular world, divine body of a skeptical god, and mystical precinct of a trivial mystery, this sacred architecture believes only in the deliberate worship of space, in the meticulous discipline of matter and in the demanding religion of detail. Exquisite and perhaps dispensable, its episodic works present themselves as sanctuaries of their own perfection; but the violent quiver of faith already lives in other tabernacles, in the Koranic madrasas of unanimous mosques or in the political pedagogy of holocaust museums. Inhabitants of a lay continent, neighbors of Islamic theocracies and subject to transatlantic Christian fundamentalism, Europeans enter the 21st century without knowing if the spirituality claimed for it by Malraux will be finally luminous or homicidal. |
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