Throughout the history of the built environment there has been no more significant endeavor than the construction of houses of worship, which were once the focal point around which civilizations and city-states developed. This book is the first to examine this topic across continents and from the perspective of multiple faiths. It addresses how sacred buildings are viewed in the context of contemporary architecture and religious practice.

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After the Second World War, a divided Europe was much affected by a period of reconstruction. This was influenced by the different political systems – in the socialist East and in the capitalist West, the focus was on cohesion in society and its cultural and architectural expression. In parallel to the rapidly progressing industrialization of the building industry, debates on the humanization of the built environment were led on both sides with great intensity. The volume shows how, on the back of existentialism, new monumentality, and socialist realism, quite similar concepts and strategies were developed in order to find answers to questions relating to adequate structures for new forms of community and identity.

In Spiritus Loci Bert Daelemans, who graduated as an architect and a theologian, provides an interdisciplinary method for the theological assessment of church architecture. Rather than a theory, this method is based on case studies of contemporary buildings (1995-2015), which are often criticized for lacking theological depth. In a threefold method, the author brings to light the ways in which architecture can be theology – or theotopy – by focusing on topoi (places) rather than logoi (words). Churches reveal our relationship with God by engaging our body, mind, and community. This method proves relevant not only for the way we perceive these buildings, but also for the way we use them, especially in our prophetic engagement for a better world.

How can the arts witness to the transcendence of the Christian God? It is widely believed that there is something transcendent about the arts, that they can awaken a profound sense of awe, wonder, and mystery, of something “beyond” this world. Many argue that this opens up fruitful opportunities for conversation with those who may have no use for conventional forms of Christianity. Jeremy Begbie—a leading voice on theology and the arts—in this book employs a biblical, trinitarian imagination to show how Christian involvement in the arts can (and should) be shaped by a vision of God’s transcendence revealed in the person of Jesus Christ. After critiquing some current writing on the subject, he goes on to offer rich resources to help readers engage constructively with the contemporary cultural moment even as they bear witness to the otherness and uncontainability of the triune God of love.

Time and Transformation in Architecture, edited by Tuuli Lähdesmäki, approaches architecture and the built environment from an interdisciplinary point of view by emphasizing in its theoretical discussions and empirical analysis the dimensions of time, temporality, and transformation—and their relation to human experiences, behavior, and practices. The volume consists of seven chapters that explore the following questions: How do architectural ideas, ideals, and meanings emerge, develop, and transform? How is architecture manifested in relation to time, time-space, and the social dimensions it entails and produces? The volume provides both multifaceted theoretical discussions on time and temporality in architecture and empirical case studies around the globe in which these theories and conceptualizations are tested and explored. Contributors are Eiman Ahmed Elwidaa, André van Graan, June Jordaan, Joongsub Kim, Tuuli Lähdesmäki, Assumpta Nnaggenda-Musana, Sanja Rodeš and Smaranda Spânu.

In Effing the Ineffable, Wesley J. Wildman confronts the human obsession with ultimate reality and our desire to conceive and speak of this reality through religious language, despite the seeming impossibility of doing so. Each chapter is a meditative essay on an aspect of life that, for most people, is fraught with special spiritual significance: dreaming, suffering, creating, slipping, balancing, eclipsing, loneliness, intensity, and bliss. These moments can inspire religious questioning and commitment, and, in extreme situations, drive us in search of ways to express what matters most to us. Drawing upon American pragmatist, Anglo-American analytic, and Continental traditions of philosophical theology, Wildman shows how, through direct description, religious symbolism, and phenomenological experience, the language games of religion become a means to attempt, and, in some sense, to accomplish this task.