Carol Cortobius Architecture

Carol Cortobius was an architect trained in Germany, with an initial practice at Otto Wagner in Vienna, who worked for the Hungarian community in Bucharest building churches. An introduction on the catholic Hungarian community in Bucharest will be given. Dănuț Doboș in a monograph of one catholic church in Bucharest offers an overview of all his works. For the three catholic churches on which he intervened (two built, one restored, but altered now) there are monographs showing archive images not available for the general public. Apart of the catholic churches (two of the Hungarian community) he also built the baptist seminar. Particularly the first built church, Saint Elena, is interesting as an early example of Art Deco and will be analysed in the context of the Secession in Vienna and Budapest, which will be introduced. With help of historic maps the places of the works were identified. Many of them do not exist today anymore because of demolitions either to build new streets or those of the Ceaușescu period (ex. the opereta theatre, a former pharmacy). Images of these were looked for in groups dedicated to he disappeared Uranus neighbourhood The paper will show where these were located. Some of the common buildings have an interesting history, such as the first chocolate factory. Another interesting early Art deco building is the pelican house. There are common details between this and the restored church. The research will be continued with archive research in public archives when the sanitary situation will permit.

The Counterterrorism Systemic Solutions in the Context of Places of Worship in Poland — a Literature Review

The purpose of the paper was to understand the Counterterrorism Systemic Solutions in the Context of Places of Worship in Poland, in particular, their infrastructure. The term: ‘places of worship’ is defined as indoor area (i.e. synagogues, Muslim mosques, Hindu temples, Christian and Catholic churches) where people meet to practice their religion, and outdoor area (i.e. car parks, road network), which is a part of their infrastructure.

Polityka rosyjskiej Cerkwi prawosławnej wobec cudownych obrazów katolickiej proweniencji na wschodnich terenach dawnej Rzeczypospolitej w XIX w. na kilku przykładach

Due to the liquidation of the Union in 1839 and the transfer of Catholic churches to the Orthodox Church after the rebellions of 1830–1831 and 1863–1864 in the territories of the former Polish -Lithuanian Commonwealth which were incorporated into the Russian Empire, a great deal of sacred art pieces of western -Christian art became property of the Orthodox Church. As per directions of the Church authorities, the images of Jesus Christ, Our Lady and the Saints of the Undivided Church could remain in Orthodox churches, while those of Catholic and Greek -Catholic Saints were to be given back to Catholics. The images that were left in Orthodox churches were to be changed to meet the Orthodox rules. That usually meant addition of an inscription or repainting of the image partially or fully. The situation was different in relation to miraculous images. After being transferred to the Orthodox churches they remained unchanged, even in the cases when their iconography was unacceptable for the Orthodox Church or when they represented Catholic Saints, such as Ignatius Loyola or Anthony of Padua. This was related to the effect miraculous images had on local communities. The cult of miraculous images was above -confessional; believers of different Christian confessions went on pilgrimages to them. Leaving these images as is they were aimed at converting Catholics to Orthodoxy to strengthen the position of the Russian Empire on the land of the former Polish - -Lithuanian Commonwealth. To justify the functioning of western -Christian images in the Orthodox Church, both new legends were developed stating the images had Orthodox origins and were taken by Catholics, and attempts of theological rationale were made. These activities were successful: the images that survived through the disasters of the 20th century are still in the cult of the Orthodox Church along with the legends of their Orthodox origin developed in the 19th century.

Hunter-gatherer or the other ethnographer? The artist in the age of historical reproduction

This essay revisits Hal Foster's essay in Marcus and Myers’ The Traffic in Culture (1995), “The Artist as Ethnographer,” through the lens of the Danish-Vietnamese artist Danh Vo's practice of collecting historical material. While Foster problematizes Western artists’ “primitivist fantasies” in the 1990s world of “postcolonial and “multinational capitalism,” I will consider Vo’ 21st century method of acquiring objects through auction sales, negotiations with their owners, and excavating them from their sites of origin, as reversing the roles of “self” and “other.” In purchasing White House memorabilia dated to the Vietnam-American war at auctions and salvaging antique statues from Vietnamese Catholic churches as artistic practice, Danh Vo illustrates what Hal Foster considered the problem of “othering” the self instead of “selving” the other. This essay will consider how Vo could present a case of alterity that returns the gaze and projects Vietnamese history back to the Western viewer. In her review of Vietnamese-Danish artist Danh Vo's Guggenheim retrospective in February 2018, Roberta Smith hesitated to call the artist an artist Instead, she dubbed him, somewhat pejoratively, a “hunter gatherer” and called his collection of historical objects to be illustrative of the “usual fate of non-Western countries: the debilitating progression of missionaries, colonization, military occupation and economic exploitation.” The tone of her review is precisely the kind of attitude on the part of the contemporary art world that an artist such as Danh Vo, and others who have been marginalized from institutions such as the Guggenheim, have been fighting against Yet, Vo's very presence in a solo exhibition at the Guggenheim serves to disprove Smith's own “assumption of outsideness” (Foster, 1995: 304).

PHYSIOLOGICAL VOCAL WARMING UP PROGRAM IN RELIGIOUS SINGERS

Purpose: To analyze the effectiveness of a physiological vocal warm-up program focused on religious singers. Method: longitudinal study involving 39 subjects male and female, aged at least 18 and at most 50, the participants underwent an evaluation vocal pre-warm-up and vocal post-warm-up, results being compared to both evaluations. The evaluation was applied questionnaire vocal habits and symptoms, acoustic analysis and auditory perceptual analysis. The study was conducted in Catholic Churches of Várzea Grande City in the state Mato Grosso. Results: They said participants to use the corner of a median of 87.3 months with weekly frequency of 2.4 times per week. However, 89.7% of the singers reported not warm up the voice before the corner and not desaquecerem 94.9% after the corner. In inadequate vocal habits most said talking aplenty. Already in vocal symptoms the three most prevalent were: voice worse in the morning (59.0%), loss of treble (54.4%) and hoarseness constant (51.3%). After application of vocal warm-up program improvement was observed in vocal self assessment and auditory perceptual analysis. There was also a significant increase in the fundamental frequency of the sustained vowel, but for the singing voice there was no change in acoustic parameters analyzed. Conclusion: The vocal heating program was effective with positive changes in voice adjustments, providing a more comfortable voice output this being noticed by singers themselves.

PECULIARITIES OF LIGHT FUNCTIONING IN MODERN GREEK CATHOLIC CHURCHES OF UKRAINE

In each historical period, light played an important mystical role in the creation of the sacred space of the temple, and was and is an integral part of religious ritual. Light is an architectural phenomenon, the formative and communicative element of the spatial structure of the temple, the most important factor in the perception of space and layout of the temple. The subject of the analysis contained in the article is the light environment in the space of modern churches of Ukraine. An analysis of the functions of light in churches is made on the example of recently built iconic Greek Catholic temples. The peculiarities of the distribution of natural and artificial light in the space of modern churches, the similarities and differences in the organization of the light environment, as compared to the historical temples, have been revealed. The influence of the light on the architectonics of temples and the visual perception of their object environment, on the formation of the corresponding mystical mood and sacred atmosphere is defined. The values and functions of electric lighting in the structure of the light environment of the temple, the directions of development of electric lighting systems due to the expansion of their utilitarian and decorative functions are determined.

Catholic shrines in Chennai, India: the politics of renewal and apostolic legacy

<p>This thesis investigates the phenomenon of Catholic renewal in India by focussing on various Roman Catholic churches and shrines located in Chennai, a large city in South India where activities concerning saintal revival and shrinal development have taken place in the recent past. The thesis tracks the changing local significance of St. Thomas the Apostle, who according to local legend, was martyred and buried in Chennai. In particular, it details the efforts of the Church hierarchy in Chennai to bring about a revival of devotion to St. Thomas. In doing this, it covers a wide range of issues pertinent to the study of contemporary Indian Christianity, such as Indian Catholic identity, Indian Christian indigeneity and Hindu nationalism, as well as the marketing of St. Thomas and Catholicism within South India. The thesis argues that the Roman Catholic renewal and "revival" of St. Thomas in Chennai is largely a Church-driven hierarchal movement that was specifically initiated for the purpose of Catholic evangelization and missionization in India. Furthermore, it is clear that the local Church‘s strategy of shrinal development and marketing encompasses Catholic parishes and shrines throughout Chennai‘s metropolitan area, and thus, is not just limited to those sites associated with St. Thomas‘s Apostolic legacy.</p>

Uniate Sacral Architecture in the Grand Duchy of Lithuania: A Synthesis of Confessional Architecture

Summary The architectural legacy of the Unitarians in the former Grand Duchy of Lithuania has received little attention from researchers to this day. This article presents an architectural synthesis of the Uniate and Order of Basilians that reflected the old succession of Orthodox architectural heritage, but at the same time was increasingly influenced by the architectural traditions formed in Catholic churches. This article presents the tendencies of the development of Uniate architecture, paying attention to the brick and wooden sacral buildings belonging to the Uniate and Order of Basilians in the territory of the Grand Duchy of Lithuania. The early Uniate sacral examples reflected the still striking features of the synthesis, which were particularly marked in the formation of the Greek cross plan and apses in the different axes of the building. All this marked the architectural influences of Ukraine, Moldova and other areas of Central and South-Eastern Europe, which were also clearly visible in Orthodox architecture. Wooden Uniate architecture, as in the case of masonry buildings, had distinctly inherited features of Orthodox architecture, and in the late period, as early as the 18th century, there was a tendency to adopt the principles of Catholic church architecture, which resulted in complete convergence of most Uniate buildings with examples of Catholic church buildings. Vilnius Baroque School, formed in the late Baroque era, formed general tendencies in the construction of Uniate and Catholic sacral buildings, among which the clearer divisions of the larger structural and artistic principles are no longer noticeable in the second half of 18th century. The article also presents the image of baroque St. Nicholas Church, the only Uniate parish church in Vilnius city, which was lost after the reconstruction in the second half of the 19th century.

Catholic shrines in Chennai, India: the politics of renewal and apostolic legacy

<p>This thesis investigates the phenomenon of Catholic renewal in India by focussing on various Roman Catholic churches and shrines located in Chennai, a large city in South India where activities concerning saintal revival and shrinal development have taken place in the recent past. The thesis tracks the changing local significance of St. Thomas the Apostle, who according to local legend, was martyred and buried in Chennai. In particular, it details the efforts of the Church hierarchy in Chennai to bring about a revival of devotion to St. Thomas. In doing this, it covers a wide range of issues pertinent to the study of contemporary Indian Christianity, such as Indian Catholic identity, Indian Christian indigeneity and Hindu nationalism, as well as the marketing of St. Thomas and Catholicism within South India. The thesis argues that the Roman Catholic renewal and "revival" of St. Thomas in Chennai is largely a Church-driven hierarchal movement that was specifically initiated for the purpose of Catholic evangelization and missionization in India. Furthermore, it is clear that the local Church‘s strategy of shrinal development and marketing encompasses Catholic parishes and shrines throughout Chennai‘s metropolitan area, and thus, is not just limited to those sites associated with St. Thomas‘s Apostolic legacy.</p>