Master of Architecture

Thesis (M.Arch.)--University of Detroit Mercy, 2007. / Includes bibliographical references (p. 115-116).

Includes bibliographical references (leaves [73]-79). / Thesis (Th.M. in preaching)--Spurgeon's College, University of Wales, 2006.

The relationship between decoration, architectural form, and function is investigated in depth in those early chapels of Italy and Istria which retain significant amounts of their decorative programmes. These include the Archbishops' chapel and the Mausoleum of Galla Placidia in Ravenna, S. Vittore in Ciel d'Oro, Milan, the St. Matrona chapel at S. Prisco near S. Maria di Capua Vetere, Campania, and the chapels at the Lateran Baptistery, Rome. In addition, the chapels are set into a broader context through a survey of the many chapels which survive in less good condition, or are known only from archaeological and literary sources. The decorative programme of each chapel is analysed for iconographic content. Themes reflect not only the basic vocabulary of the earliest Christian art, but more precisely, the hopes and aspirations of the chapel's builder. The vast majority of the surviving chapels were built as memorial or funerary chapels in connection with the cult of the dead, and expressed the soul's need for assistance in the attainment of heaven. The funerary cult was intimately connected with that of the martyrs, whose bodies and relics also rested in the chapels, and whose power in favour of those who were interred beside them was invoked in art in the chapels' decorative programmes. Literary evidence confirmed that chapels had also existed in the dwellings of the lay aristocracy, though none had survived. On the other hand, clergy-house oratories were represented not only by the chapel of the Archbishops of Ravenna, but by the shrines of the two saints John at the Lateran Baptistery, Rome, which were identified as papal oratories adjacent to the home of the early popes at the Lateran Palace. The total loss of the domestic chapels of the laiety slanted the conclusions of the study not only towards clergy house oratories, but towards funerary and memorial structures, of which a greater number survived. It was found that the latter illustrate the chronological sequence: martyr's memoria, funerary chapel, martyrium. Some examples served more than one of these functions in turn, and possibly the full sequence. Analysis of the iconographic programmes showed that themes and functions were closely interrelated. Even so, there were more similarities than differences in the iconographic programmes of chapels which clearly served different functions. Most importantly, three-dimensional decorative schemes were common to all types of chapel. In these compositions, the chapel's interior space represented a microcosm of the universe. These schemes were judged to be ancestral to the decorative schemes typical of centrally-planned churches in the Middle Byzantine period. Annexed chapels formed the main subject of the study, and all those mentioned so far are of this type. However, the origin of chapels within the perimeters of church buildings, which occurred late in the period of study, is briefly discussed in the final chapter, where oratories, sacristies, and chapels inside auxiliary buildings are distinguished from one another, and from the annexed chapels which had previously been standard. / Graduate

<i>It is very important for human kind that architecture should move by its beauty; if there are many equally valid technical solutions to a problem, the one which offers the users a message of beauty and emotion, that one is architecture.</i> - Barragan - A simple shelter can fulfill the needs of the body, and the placement of the elements of construction in their relative positions can provide for the needs of the mind, but only the profound interrelationship of the elements of construction and the elements of experience can touch the spirit and move us deep within. Le Corbusier stated that: <i>the purpose of construction is to hold things together and of architecture to move us</i>. I hope that by applying these thoughts to my architecture, I may discover the point of intersection where the eternal and the finite meet, where the forming of finite elements awakens the spirit within man and causes him to dwell on the eternal. I hope to use the creation as a source of information to transform a material reality into a spiritual experience. / Master of Architecture

Freie Univ., Diss.--Berlin, 2002. / Literaturverz. S. 406 - 442.

Chantry chapels by burghers in Kutná Hora in pre-Hussite period Vojtěch Vaněk This study is based on the social-historical understanding of the role of chantries and of liturgical memory in medieval society, as discussed especially by Otto G. Oexle and Michael Borgolte. Chantries as permanent pious gifts connected the world of the living with the world of the dead, kept the presence of the dead among the living and, simultaneously, contributed to the salvation of their souls through mutual solidarity between the living and the dead. This study also evaluates the insights of the new cultural history, which understands the endowments as symbolic capital in a given society, capital which enabled display of social status and legitimized power through ostentatious demonstration of devotion. Under the House of Luxembourg, Kutná Hora was one of the most populous towns in Bohemia and Moravia as well as one of the biggest centers of mining and processing of silver ore in Europe. 1280's saw the origins of mining there, the first decade of the 14th century saw the city's founding. Kutná Hora was the residence of the central mint in the Czech kingdom and of the royal offices related to the mint and mining. It also attracted burgher elite, who participated in the mining entrepreneurship and traded with precious metals....

No description available.

Au moment où se poursuit l’établissement des princes de l’Église dans la campagne romaine par la construction de somptueuses villas, le Concile de Trente (1545-1563) adopte une série de décrets qui entendent réaffirmer les dogmes catholiques et réformer les mœurs du clergé, critiqués par les protestants. Puisque la villa est perçue au 16e siècle comme un lieu où le fidèle peut faire l’expérience d’une retraite spirituelle, ce mémoire souhaite lever le voile sur les pratiques dévotionnelles suburbaines post-tridentines. Pour ce faire, les cycles picturaux de trois chapelles de villas romaines dont la décoration a été réalisée à la suite de cet important concile sont examinés : la chapelle du palazzo Farnese à Caprarola, appartenant au cardinal Alessandro Farnese (1520-1589), la chapelle de la villa d’Este à Tivoli, construite pour le cardinal Ippolito II d’Este (1509-1572), et la chapelle de la villa Mondragone à Frascati, commanditée par le cardinal Marco Sittico Altemps (1533-1595) pour le pape Grégoire XIII (1502-1585). Il s’agit de vérifier l’impact des pratiques dévotionnelles sur le choix des décors dans ces lieux de culte privés. S’attarder à la perception du regardeur de l’époque et au rapport spirituel du public à l’image implique que nous analysions notre corpus à l’aide d’un cadre anthropologique. / The taste for countryside palaces among the Princes of the Church was already well established when the Council of Trent (1545-1563) moved to counter the protestant Reformation. This council asserted catholic dogmas and significantly reformed clerical mores. In this context, villas are seen as the perfect stage to realize spiritual ambitions. This thesis thus studies extra-urban devotional practices by examining three chapels in countryside palaces around Rome decorated after the Council of Trent: Cardinal Alessandro Farnese’s (1520-1589) chapel in his villa at Caprarola; the Villa d’Este chapel at Tivoli built for Cardinal Ippolito II d’Este (1509-1572); and the Villa Mondragone chapel at Frascati, ordered by Cardinal Marco Sittico Altemps (1533-1595) for Pope Gregory XIII (1502-1585). We seek to examine the influence of contemporary devotional practices on the iconographic cycles in the private sphere. The public’s perception and spiritual response to the frescoes will be probed through an anthropological approach to images.

La répartition des chapelles rurales en Gascogne et au Pays Basque qui semble « statique » révèle dans le courant des XVIème et XVIIème siècles, une mainmise de plus en plus étroite de l’Eglise tridentine. Ce phénomène s’intensifie dans les courants des XVIIème et XVIIIème siècles, avec la construction de nouvelles chapelles majoritairement vouées au culte de Marie. L’Eglise adapte un système préexistant et le perfectionne. Elle réinvestit la culture religieuse locale, dont les chapelles rurales sont un fondement et un support de l’identité gasconne et basque. Elle favorise les pèlerinages et les processions dans ces chapelles vouées au culte de Notre Dame, sapant l’influence de certaines chapelles rurales, qui constituent pour certaines, des cadres de pratiques « superstitieuses » et « profanes », à la limite de la religion légale. Elle crée, ainsi un réseau hiérarchisé, fer de lance de la réforme tridentine. Les confréries, un clergé dévoué et dans certains cas, la présence d’un ordre religieux (couvents, monastères…) encadrent les fidèles.Les chapelles rurales constituent des relais d’une « re-catholicisation ». En effet, un vaste mouvement d’acculturation des populations rurales semble mis en place par l’Eglise tridentine. Enfin, en tant que vecteur de cette « re-catholicisation » des populations rurales, les chapelles s’intègrent dans une volonté de lutter contre le protestantisme dont la forme dans le Sud-ouest est le calvinisme. Certains sanctuaires créent de véritables zones d’influence délimitant l’aire culturelle de Gascogne et du Pays Basque. / The spreading of the rural chapels in Gascony and in the Basque Country which seems « static » reveals a growing takeover by the tridentine Church in the 16th and 17th centuries. In the 17th and 18th centuries, this phenomenon is intensified by new chapels mainly devoted to Mary. The Church adapts a pre-existing system and improves it. It reinvests the local religious culture founded on rural chapels which are deeply part of the Gascon and Basque identity. In these chapels devoted to Our Lady, pilgrimages and processions are furthered, undermining the influence of some rural chapels, some of which shelter “superstitious” and “secular” practices at the limit of the legal religion. Thus it creates a hierarchic organization which constitutes the spearhead of the tridentine reform. The faithful are guided by the brotherhoods, a devoted clergy and sometimes a religious order (convents, monasteries …). The rural chapels take over the “re-catholicization”. A wide movement of the rural populations’ cultural integration actually seems to be set up by the Tridentine Church. Finally, as a “re-catholicization” medium of the rural populations, the chapels integrate into a will to fight against Protestantism known as the Calvinism in South-Western France. Some sanctuaries create a real zone of influence delimiting the cultural area of Gascony and the Basque Country.