published_or_final_version / Architecture / Master / Master of Architecture

Daylighting, a form of illumination utilizing sunlight, has been used by architects as a method of symbolic expression in religious architecture. Light can be used to illustrate architectural comcepts or to satisfy the liturgical requirements of the particular religious denomination. This thesis illustrates some of the techniques employed by well-known architects, critiquing their successes and failures, and weighting them against more conventional works designed by lesser-known architects in order to discover what separates the ordinary from the extraordinary.The city of Columbus was chosen for its outstanding reputation of producing well known works of architecture, or "icons." Five churches have been singled out on the basis of their exemplary use of daylighting:First Christian ChurchNorth Christian Church First Baptist ChurchSt. Peter's Lutheran ChurchSandy Hook United Methodist ChurchResearch undertaken involved studying the philosophies of each architect, critically assessing the theories of light in earlier historical periods, and defining how some of these earlier concepts have influenced today's architects, if at all. By closely adhering to these principles, the architectural and spiritual value of the church increased greatly. / Department of Architecture

Thesis (M.A.)--Columbia International University, Columbia, S.C., 1994. / Text in German; English summary. Subtitle in English: A consideration of German and Japanese church buildings. Includes photographs of churches in Japan taken by German missionaries. Includes bibliographical references (leaves 115-119).

Thesis (M.Arch.)--University of Hong Kong, 1995. / Includes special report study entitled : Typological study of structural roof system for religious buildings. Includes bibliographical references. Also available in print.

Thesis (M.Arch.)--University of Hong Kong, 1996. / Includes special report study entitled : Light in church space. Includes bibliographical references. Also available in print.

Thesis (Ph. D.)--University of California, Los Angeles, 1984. / Includes bibliographical references (p. 171-183).

East Central Indiana's Gas Boom began when natural gas was discovered in 1886 and lasted until 1906 when the supply fell too short to meet the demand. The resource brought magnificent wealth to the region, as industries developed in the area and drew thousands of workers. The incredible population growth resulted in a building boom, creating new churches, houses, industrial buildings, and civic buildings. Although the resource ran out and many towns quickly decreased in population, the buildings remained as a testament to the Gas Boom years. Several styles of architecture were popular during this period, and for churches the predominant styles were Gothic Revival and Romanesque Revival. Using a sample of Gothic Revival and Romanesque Revival churches located across the nation as models, this thesis studies the Gas Boom churches of Alexandria, Elwood, and Hartford City to determine if they represented the national trends in church architecture during this period. / Department of Architecture

The "hall churches" of East Anglia, which number fewer than two dozen, were among the most distinctive of the thousands of parish churches built or rebuilt in England during the Late Middle Ages. Indeed, at the time of their construction, these buildings were nothing short of revolutionary since their open configurations upended centuries-old conventions of church planning. All medieval parish churches, by virtue of their function as spiritual centers for the common faithful, possessed two important ritual zones: the nave (traditionally maintained by the laity) and the chancel (traditionally maintained by the clergy). The vast majority treated these zones as semi-autonomous spaces. But a tiny minority, namely "hall churches," treated them as a single fully integrated volume of continuous extent and congruent design. Historians of art and architecture, in evaluating these one-of-a-kind structures, have been quick to praise their phenomenological homogeneity as architectural ensembles but slow to parse their ontological heterogeneity as composite spatial enclosures and conglomerate social enterprises. This dissertation seeks, in contrast, to investigate the implications of this productive tension between affect and reality via object-oriented methods derived from the spatial turn in the humanities. It argues—with special reference to three case study buildings in the cathedral city of Norwich—that the provocative contradictions of late medieval parish “hall churches” enabled parishioners to problematize identity by exploiting the fundamentally pliable relationship between form and meaning in architectural production.

This study foregrounds the problem of the center and periphery of Gothic architecture near Paris. Taking architectural citation as its interpretive framework, it focuses on a core group of rural parish churches situated in the land of the Paris cathedral chapter. It addresses the visual links between Notre-Dame of Paris and the village churches, the ways in which architectural citation was put into practice, and the institutional context that imbued the resemblances with meaning. It demonstrates that quoting the architecture of the cathedral of Paris was the exception, not the rule, in the villages of the cathedral chapter. When they occurred, the citations were mostly superficial, not structural, and resulted from contact between the community of secular canons installed at the cathedral and the administrators responsible for the village churches. The introduction sets the problem of architectural citation in the land of the Paris cathedral chapter against the backdrop of architectural citation in other contexts in medieval France: namely, Cluniac, Cistercian, and Capetian. Proceeding according to the Notre-Dame of Paris construction sequence, Part One reveals the architectural citations of the cathedral of Paris found in the chapter’s land: at Saint-Germain of Andrésy, Saint-Hermeland of Bagneux, Saint-Lubin of Châtenay, Saint-Christophe of Créteil, Saint-Germain of Itteville, Notre-Dame of Jouy, Saint-Mathurin of Larchant, Saint-Nicolas of Mézières, Notre-Dame of Rozay, Saint-Martin of Sucy, and Saint-Fortuné of Vernou. Part Two introduces the Paris cathedral chapter as an institution and a community of individual canons, maps the chapter’s rural property as it expanded from the ninth to the fourteenth century, articulates the language the chapter used to describe its villages and land, and explores the canons’ secular and sacred authority in its villages. Part Two concludes by bringing the institutional relationship to bear on the architectural evidence presented in Part One.

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