Issued by NCCB/USCC (Now USCCB), November 16, . 3 § Built of Living Stones: Art, Architecture, and Worship is presented to assist. Built of Living Stones, Art, Architecture, and Worship. the Church with the “living stones” from which God's assembly is made. Christ is worshiped, it should be worthy of prayer and sacred celebration, built in.
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To obtain this book Built Of Living Stones: Art, Architecture, And Worship From Brand: USCCB. Publishing, you not be so baffled. This is on the internet book. Bishops published Built of Living Stones, guidelines for the design and furnishing of Roman Catholic worship spaces. This present series of twelve bulletin. 3 § Built of Living Stones: Art, Architecture, and Worship is presented to This entry was posted in Built of Living Stones, USCCB documents. http://www. phunctibalmyimie.ga%20of%20Living%phunctibalmyimie.ga
The building of churches. Bishop Leonard dedicates Church. The Tribune Nassau: Bahamas , p Coriden, J.
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The Institute for Sacred Architecture, A living tradition: Architecture of the Bahamas. New York, NY: Author. Speculum, 80 4 , Taylor and the Lyford Cay International School. The Bahamas Weekly. In The Catholic Encyclopedia 12th ed. Bearers of the heavenly Jerusalem: Vatican II and development in church architecture. The Institute for Sacred Architecture, A living tradition: Architecture of the Bahamas. Murphy, G.
Tree of salvation, Yaggradsil and the Cross in the north. Nelson, G. Tomorrow's house: How to plan your post-war home now. Oberlin College Archives. Harkness House. The pace setter houses: Livable modernism in postwar America. Doctoral dissertation, University of Texas at Austin. The story of the British American Insurance Company. Compendium of the social doctrine of the Church. Sacrosanctum Concilium.
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Theologically this would reduce the Church to a particular worshipping congregation, the building to a congregational worship space, and the liturgy to a celebration of Christian fellowship. The relation of the Church, the building, and the liturgy to the Pasch and the kingdom would be obscured or lost. BLS heavily favors such a reductionistic approach by limiting its reflections to liturgical art and architecture rather than beginning with the broader ecclesial and paschal vision of Vatican II.
The only way it could avoid becoming trapped in a reductionistic vision would be by considering the liturgy in its fullest sense as a recapitulation of the entire life of the whole Church living and dead participating in the Pasch.
Then the ecclesial and paschal aspects would emerge because the design would reflect the reality encountered in liturgical ritual: the Pasch which lies at the heart of the Church's life and worship. BLS's reliance on a reductionistic concept of the liturgical rites becomes increasingly evident and detrimental throughout the first chapter.
It offers no clear statement that the Church participates in Christ's Pasch such that her whole life not just the liturgy is seen to be a priestly, prophetic, and kingly act of worship giving praise to God and advancing the salvation of the world. Instead, the focus is entirely on the Church's ritual life.
For instance, the fourth paragraph states that "every time the Church gathers for prayer, she is joined to Christ's priesthood and made one with the saints and angels, transcending time and space The text makes it appear that communion with God and His people is the source and summit of Christian worship so that the experience of communion in liturgy "is a window to eternity and a glimpse of what God calls us to be.
Therefore, the liturgy cannot be a window to eternity or to what we are called to be unless it is a communion in the Pasch of the Lamb. For Vatican II, continual participation in the Pasch is the basis of Christian daily life and worship.
The Church's liturgical celebrations, the Eucharistic sacrifice, and the Eucharist itself are each rightly called "the source and summit" of Christian and ecclesial life precisely because they are uniquely privileged expressions and realizations of this on-going participation in the Pasch. As BLS states it, the liturgical rites would appear primarily to be about recognizing our communion with God and His presence to us.
It is difficult to see how an understanding of liturgy based on a theory of divine presence rather than on a sacramental communion in the Pasch could possibly give rise to the full, conscious, and active participation in Christian life and worship sought by Vatican II.
To the extent that a theory of presence permits participation, it would seem to focus on participating in the performance of the rites rather than on celebrating the rites as a means of deepening our participation in the Paschal mystery they signify. The ritual presence of God and Christ are wonderful realities, but for Vatican II those presences have a specific purpose: to enable our sacramental communion with Christ in the Pasch which we are to live each moment until we come to its fullness in the kingdom.
Participation in the Pasch enables Christian life and liturgy to be distinct foretastes of the communion of heaven. It is precisely this participation which constitutes redeemed humanity as the living church, God's temple built on the cornerstone of Christ. Here the concept of temple or building must be supplemented with that of a body. The people of God constitute not only a community in which God is present as in a temple , they are a community which He continually enlivens and works through as with a body.
The ill effects of the reductionistic approach to the Church and the liturgy are apparent in the second section of Chapter One, entitled "The Church Building.
In suggesting that the church building should be designed to express God's presence and to reflect the worship of the community BLS offers no insights into the most fundamental meaning and purpose of that presence or worship. For Vatican II, churches are designed to express the saving Paschal Mystery of Christ revealed and accomplished in the entire life of the Church.
This architectural proclamation is meant to continue, like the life of the Church, even outside of liturgical events. Because the building is an image of the paschal kingdom present now in mystery, it is necessarily also an expression of God's presence through Christ, suited for liturgical celebration, and reflective of the entire Church not just the worshipping assembly.
Thus, Vatican II can explain why the building should also be useful for liturgy, whereas BLS cannot explain why anything not immediately required for the rites should be included in the building.
Vatican II suggests a comprehensive and coherent vision of the church building; the vision in BLS is incomplete and disjointed. The fourth section of Chapter One seeks to lay the groundwork for moving from a general consideration of church architecture to concrete guidelines for church design.
Given the document's reduction of church art and architecture to only liturgical considerations, it is natural that BLS should turn to the Mass for guidance at this step.
After all, the Mass is the supreme expression of the Church's liturgical life and the stereotypical ritual assembly of the faithful.
This is so, according to the teaching of the Church, because the Mass is the great sacramental participation in Christ's Pasch. But, as we have repeatedly observed, BLS does not consider the centrality of participation in the Pasch. Instead, it understands the liturgy as the worship of a particular community in which the presence of God is manifested.
Consequently, BLS claims that church designs must begin with a reflection on the relation of the places where Christ's presence is manifested: altar, ambo, presider's chair, and space for the congregation. BLS substitutes experiencing God's presence for participation in Christ's Pasch as the basis of liturgy, forgetting that it is only through our share in the Pasch that we have communion with the Father. Design Criteria: Ritualistic or Ecclesiological? Having reduced the building to an image of the liturgical assembly and the liturgy to the ritual celebration of God's presence, BLS has no choice but to base its design criteria solely on the demands of the rites.
Chapter One concludes by offering the following criteria: Liturgical principles for building or renovating churches 1 The church building is designed in harmony with church laws and serves the needs of the liturgy.
These design criteria reflect the rites celebrated at a particular time and place, not the reality of the entire Church participating in the work of the Pasch in time and eternity. Consider how the same type of criteria might have been expressed if BLS had followed Vatican II's lead by beginning with the ecclesiological identity of the building rooted in the Pasch: Ecclesiological principles for building or renovating churches 1 The church building is designed as an image of the Church, which is the kingdom of God present now in mystery and the Body of Christ sharing in His Pasch.
Consequently it accords with liturgical norms. According to these criteria the building is suitable for ritual use precisely because it is an adequate image of the Church, not vice-versa. The building expresses the unique and hierarchical relation of the members to Christ their head with an emphasis on their continual participation in His Pasch, not only on encountering His presence as they act out various liturgical roles.
The beauty of the building is not measured simply as worship space, but in relation to how well the design reflects the Church as she is, as she has expressed herself historically including in particular cultures , and as she will appear on the last day when the work of the Pasch is accomplished.
The identity of the Church as Christus Totus, not the structure of the rites alone, is the key to church design.