The dynamic relationship between art and theology continues to fascinate and to challenge, especially when theology addresses art in all of its variety. In Architecture and Theology: The Art of Place, author Murray Rae turns to the spatial arts, especially architecture, to investigate how the art forms engaged in the construction of our built environment relate to Christian faith. Rae does not offer a theology of the spatial arts, but instead engages in a sustained theological conversation with the spatial arts. Because the spatial arts are public, visual, and communal, they wield an immense but easily overlooked influence. Architecture and Theology overcomes this inattention by offering new ways of thinking about the theological importance of space and place in our experience of God, the relation between freedom and law in Christian life, the transformation involved in God's promised new creation, biblical anticipation of the heavenly city, divine presence and absence, the architecture of repentance and remorse, and the relation between space and time. In doing so, Rae finds an ample place for theology amidst the architectural arts.

Thinking about church architecture has come to an impasse. Reformers and traditionalists are talking past each other. Statements from both sides are often strident and dogmatic. In Theology in Stone, Richard Kieckhefer seeks to help both sides move beyond the standoff toward a fruitful conversation about houses of worship. Drawing on a wide range of historical examples with an eye to their contemporary relevance, he offers new ideas about the meanings and uses of church architecture.

There have been many histories of Christian art and architecturebut none written be a theologian such as Kevin Seasoltz. Following a chapter on culture as the context for theology, liturgy, and art, Seasoltz surveys developments from the early church up through the conventional artistic styles and periods. Comprehensive, illuminating, ecumenical.

This is a fresh reading of Christian theology, re-interpreting discussions of theological method and considering them in light of contemporary philosophical debates. It re-evaluates the traditional theological warrants and the concept of systematic theology, arguing that Christian theology is inherently systematic.

Six remarkable churches built by Nicholas Hawksmoor from 1712 to 1731 still stand in London. In this book, architectural historian Pierre de la Ruffinière du Prey examines these designs as a coherent whole—a single masterpiece reflecting both Hawksmoor's design principles and his desire to reconnect, architecturally, with the "purest days of Christianity."

Built space is both a physical entity as well as a socially and historically constructed place. It constantly interacts with human beings, affecting their behavior, thinking, and feeling. Doing religious work in a particular environment implies acknowledging the surroundings to be integral to theology itself. The contributors to this volume view buildings, scriptures, conversations, prayers, preaching, artifacts, music and drama, and built and natural surroundings as contributors to a contextual theology. The view of the environment in which religion is practiced as integrated with theology represents not just a new theme but also a necessity if one is to understand religion's own depth. Reflections about space and place and how they reflect and affect religious experience provide a challenge and an urgent necessity for theology. This is particularly important if religious practitioners are to become aware of how theology is given expression in the existential spatiality of life. Can space set theology free? This is a challenging question, one that the editor hopes can be answered, at least in part, in this volume. The diversity of theoretical concepts in aesthetics, cultural theory, and architecture are not regarded as a problem to be solved by constructing one overarching dominant theory. Instead, this diversity is viewed in terms of its positive potential to inspire discourse about theology and aesthetics. In this discourse, theology does not need to become fully dependent on one or another theory, but should always clearly present its criteria for choosing this or that theoretical framework. This volume shows clearly how different modes of design in sacred spaces capture a sense of the religious.

This book explores why and how the design of architecture contributes to Christian pursuits of social and environmental justice. Edwards offers a new understanding of architectural design’s relation to Christian ethics and proposes five moral commitments for orienting the design process towards the flourishing of humanity and God’s creation.

Built space is both a physical entity as well as a socially and historically constructed place. It constantly interacts with human beings, affecting their behavior, thinking, and feeling. Doing religious work in a particular environment implies acknowledging the surroundings to be integral to theology itself. The contributors to this volume view buildings, scriptures, conversations, prayers, preaching, artifacts, music and drama, and built and natural surroundings as contributors to a contextual theology. The view of the environment in which religion is practiced as integrated with theology represents not just a new theme but also a necessity if one is to understand religion's own depth. Reflections about space and place and how they reflect and affect religious experience provide a challenge and an urgent necessity for theology. This is particularly important if religious practitioners are to become aware of how theology is given expression in the existential spatiality of life. Can space set theology free? This is a challenging question, one that the editor hopes can be answered, at least in part, in this volume. The diversity of theoretical concepts in aesthetics, cultural theory, and architecture are not regarded as a problem to be solved by constructing one overarching dominant theory. Instead, this diversity is viewed in terms of its positive potential to inspire discourse about theology and aesthetics. In this discourse, theology does not need to become fully dependent on one or another theory, but should always clearly present its criteria for choosing this or that theoretical framework. This volume shows clearly how different modes of design in sacred spaces capture a sense of the religious.

The classical revival style of architecture made famous by the 1893 World's Columbian Exposition in Chicago left its mark on one of the most sustained classical building movements in American architectural history: the Christian Science church building movement. By 1920 every major American city and many smaller towns contained an example of this architecture, financed by the followers of Mary Baker Eddy, the church's founder. These buildings represented a new, burgeoning American institution that appealed to business people and to young men and women working to succeed. Characterized by middle-class congregations that in the early part of the century were over 75 percent women, Christian Science suggested radical civic reform solutions based on an idealistic and pragmatic individualism. It attracted criticism from traditional churches and from the medical establishment due to its rapid growth and to its reinstatement of primitive Christianity's lost elements of physical healing and moral regeneration. Prayers in Stone spins out the close connections between Christian Science church architecture and its social context. This architecture served as a focal point for debates over the possibilities for a new twentieth-century urban architecture that proponents believed would positively shape the behavior of citizens. Thus these buildings played a critical role in discussions concerning religious and secular architecture as major elements of religious and social reform. Drawing on a wide range of documentary evidence, including material from the archives of the Mother Church in Boston, Paul Ivey uses Christian Science architecture to explore the social implications of architecturalstyles and new building technologies, to illuminate class-based notions of civic reform and beautification, and to investigate the use of architecture to bring about religious and social change. In addition, the book explores complex gender issues, including early attempts to define a professional space for women as Christian Science practitioners. Lavishly illustrated, Prayers in Stone focuses on four major city arenas of Christian Science building -- Boston, Chicago, New York, and the San Francisco Bay area -- to demonstrate the vital intersection of architecture and religion at the so-called margins of American society.