This book explores the fundamental question of the origins and nature of monumental religious architecture. The principal argument is that the origins of monumental religious architecture were basically aspatial and that the gradual incorporation of functional space into religious architecture can be related to transformations in religious thought. Although the discussion ranges across the Old World, the argument centers on Egypt and the Egyptian female king Hatshepsut: she set the tone for the New Kingdom by tying her legitimacy to Amun and the monuments she built for him. This leads into the issues of power and political legitimacy, and their relevance to myths. The basic contention is that the political ideologies of the Near Eastern Bronze Age contributed fundamentally to what later became the phenomenon we know as "religion," and that the history of the architecture must be understood in order to understand both religion and architectural space. (Series: Articles on Archaeology / Beitrage zur Archaologie - Vol. 7)

In Architecture, Power and Religion in Lebanon, Ward Vloeberghs explores Rafiq Hariri’s patronage and his posthumous legacy to demonstrate how religious architecture becomes a site for power struggles in contemporary Beirut. By tracing the 150 year-long history of the Muhammad al-Amin Mosque – Lebanon’s principal Sunni mosque – and the subsequent development of the site as a commemoration venue, this account offers a unique illustration of how architecture, religion and power become discursively and visually entangled. Set in a multi-confessional society marked by social inequalities and political fragmentation, this interdisciplinary study analyses how architectural practice and urban reconfigurations reveal a nascent personality cult, communal mourning, and the consolidation of political territory in relation to constantly shifting circumstances.

Capital cities have been the seat of political power and central stage for their state’s political conflicts and rituals throughout the ages. In the modern era, they provide symbols for and confer meaning to the state, thereby contributing to the “invention” of the nation. Capitals capture the imagination of natives, visitors and outsiders alike, yet also express the outcomes of power struggles within the political systems in which they operate. This volume addresses the reciprocal relationships between identity, regime formation, urban planning, and public architecture in the Western world. It examines the role of urban design and architecture in expressing (or hiding) ideological beliefs and political agenda. Case studies include “old” capitals such as Rome, Vienna, Berlin and Warsaw; “new” ones such as Washington DC, Ottawa, Canberra, Ankara, Bonn, and Brasília; and the “European” capital Brussels. Each case reflects the authors’ different disciplinary backgrounds in architecture, history, political science, and urban studies, demonstrating the value of an interdisciplinary approach to studying cities.

Jeanne Halgren Kilde's survey of church architecture is unlike any other. Her main concern is not the buildings themselves, but rather the dynamic character of Christianity and how church buildings shape and influence the religion. Kilde argues that a primary function of church buildings is to represent and reify three different types of power: divine power, or ideas about God; personal empowerment as manifested in the individual's perceived relationship to the divine; and social power, meaning the relationships between groups such as clergy and laity. Each type intersects with notions of Christian creed, cult, and code, and is represented spatially and materially in church buildings. Kilde explores these categories chronologically, from the early church to the twentieth century. She considers the form, organization, and use of worship rooms; the location of churches; and the interaction between churches and the wider culture. Church buildings have been integral to Christianity, and Kilde's important study sheds new light on the way they impact all aspects of the religion. Neither mere witnesses to transformations of religious thought or nor simple backgrounds for religious practice, church buildings are, in Kilde's view, dynamic participants in religious change and goldmines of information on Christianity itself.

In Architecture of the World’s Major Religions: An Essay on Themes, Differences, and Similarities, Thomas Barrie presents religious architecture as an amalgam of aesthetic, social, political, cultural, economic, and doctrinal elements, which are often materialized in different ways in the world’s principal religions.

The Power of Religion in the Public Sphere represents a rare opportunity to experience a diverse group of preeminent philosophers confronting one pervasive contemporary concern: what role does or should religion play in our public lives? Reflecting on her recent work concerning state violence in Israel-Palestine, Judith Butler explores the potential of religious perspectives for renewing cultural and political criticism, while Jürgen Habermas, best known for his seminal conception of the public sphere, thinks through the ambiguous legacy of the concept of "the political" in contemporary theory. Charles Taylor argues for a radical redefinition of secularism, and Cornel West defends civil disobedience and emancipatory theology. Eduardo Mendieta and Jonathan VanAntwerpen detail the immense contribution of these philosophers to contemporary social and political theory, and an afterword by Craig Calhoun places these attempts to reconceive the significance of both religion and the secular in the context of contemporary national and international politics.

The identity of places of worship is one of the most difficult problems faced by religious architecture at the start of this new millennium. Contemporary globalising experiences demand, peremptorily, a reflection, both conceptual and situational, on the origin of objects, people and institutions. Nevertheless, the chance of these migration flows annihilating already-existing religious identities is perceived as a problem. This problem is directly linked to the survival of architecture as a system carrying a material representation of the divine and constituting a self-reference system for the community of believers. Therefore, it is important to define the extent to which the new religious architecture has given room to an abstract type of formal experimentation which is disconnected from social reality. Does this architecture maintain its bridging, sacramental value, or, on the contrary, has it given way to the conceptualist trends still alive in the artistic world? Is metaphor a valid concept for the Christian religion? Is there an essential aspect linking this architecture to the centuries-old tradition of the Catholic Church? Different architectural, pedagogical, exhibition and formal initiatives have arisen in recent years and it is necessary to get to know them, with the purpose of understanding where contemporary religious architecture is heading in its eternal search for a permanent identity.