Acclaimed theologian and author Fr. Uwe Michael Lang visited Notre Dame on the evening of Wednesday, 24 October to address the implications of church architecture in relation to the sacred.

Fr. Lang argued that unfortunately, in the context of modernity, the question of beauty has been reduced to a “subjective judgment on which one can reason to only an extent. For those who do not share the reason-based traditions of paschal philosophical tradition, the concept of beauty is elusive. When it comes to church architecture, beauty cannot carry us very far.”

Illustrating how modern architects have demonstrated their perceptions of the sacred in church building, Fr. Lang mentioned architect Massimiliano Fuksas, who designed a stark concrete and glass church in Foligno, Italy, and who declared that sacred architecture was meaningless, that one cannot design “sacred” architecture. Similar ignorance of liturgical and theological purposes of architecture were demonstrated in examples of architects Corbu, Mies, Calatrava and Botta.

Fr. Lang argued that the division between the sacred and the architecture of a building was not a question of architectural style but of theological presuppositions that have gone into these projects.

“The lack of clarity in the field of church architecture is related to a liturgical and sacramental theology that has enjoyed a wide diffusion of post-conciliar thought, inspired by more radical philosophers such as Karl Rahner,” explained Fr. Lang.

Quoting Sacrosanctum Concilium, the Constitution on the Sacred Litrugy from the Second Vatican Council, Fr. Lang defined liturgy as “an exercise of the priestly office of Jesus Christ. In the liturgy, the sanctification of man is signified by signs perceptible to the senses and is effected in a way which corresponds with each of these signs.”

Fr. Lang further explained that “liturgical norms are necessary [because] full public worship is performed by the Mystical Body of Jesus Christ, that is, by the Head and by his members. From this it follows that every liturgical celebration, because it is an action of Christ the priest and of his Body the Church, is a sacred action surpassing all others. Sacredness always derives from the liturgy.”

Distinguishing Christian buildings of worship from the pagan temple form and even from the Jewish temple, Fr. Lang argued that Christian worship is connected in spirit and in truth to Christ’s prophetic word on the destruction and rebuilding of the temple. For Christianity, the faithful who are gathered in one place are the living stones joined together to build a spiritual house.

Fr. Lang notes that “the word for Church, in Hebrew qahal and in Greek and Latin, ecclesia, came to mean the very place, the building in which this was taking place.” The faithful share in the priesthood of Christ (though not in the ministerial priesthood) and receive a much more important role in Christian than in pagan worship or in the temple of Jerusalem.

Exampling the historical change that occurred from pagan and Jewish architecture to Christian architecture, Fr. Lang noted that the temple architecture was not suited for the Christian liturgy. The basilica type was adopted because it could provide a large space to accommodate the community with an apse as the precinct dedicated to the altar. The decorative elements of early Christian basilicas are found not on the exterior, but on the inside, with mosaic on the apse and the triumphal arch that would often represent the celestial world, giving the congregation some sense of participating in the heavenly assembly of saints.

Fr. Lang argued that the purpose of sacred architecture is to offer a fitting space for the liturgy. The Catechism of the Catholic Church describes the purpose of a church as not merely providing a gathering space, but as signifying and making visible the Church alive in this place, the dwelling of God with men reconciled and united in Christ: the house of God.

The problem of poor education and a lack of theological and liturgical consultation between the architect and client has plagued modern church architecture. Starchitects-an endearing name for celebrity architects-are keen on building churches as a monument of more lasting significance, but they often have little concern for the theological and liturgical needs of the liturgy.

Historically, The Church has nurtured artists and architects whose work gives glory of God which might not have been manifested apart from their contributions. Despite the prevalence of ignorant modernism, there is an astonishing flourishing of sacred architecture that truly values the sacred in Catholic worship. Fr. Lang asserts that “this renewal in architecture needs to be supported by a more robust theological reflection on the sacred and Christianity that will help architects to design truly beautiful buildings for the Catholic liturgy.”

Gabby Stroik is a fifth-year architecture student and probably the nicest archie that this editor knows. Contact her at stroik@nd.edu.