Religious Architecture: The Latest Architecture and News

In a recent TED Talk, architect Siamak Hariri takes the audience inside his design process for the Bahá'í Temple of South America. Responding to an open call in 2003 to design the last of the faith's continental temples in Santiago, Chile, Hariri recalls a moment as a student at Yale when he learned about the transcendent power of architecture, a moment he tried to recreate in the twelve-year project.

This article was originally published on Atlas Obscura as "Five Architectural Easter Eggs Hiding on Gothic Cathedrals."

The modern use of the term “easter egg”—not the holiday treat but rather a hidden joke or surprise item inserted in a piece of media—originated with Atari in 1979, when a developer snuck his name into a game hoping to get some recognition as the creator. But these surprise treats, hidden to all but those who look closely enough, aren’t only lurking in the digital world. Some of the best easter eggs are snuck into the physical architecture around us.

The excellent thing about architectural easter eggs, be they tongue-in-cheek, carved out of spite, or simply placed as a fun treat awaiting an observant eye, is that they endure in the landscape around us, becoming a sneaky and often confusing part of history. Here are five hidden carvings that dot historic structures with a bit of human nature.

As the remnants of an empire that once covered almost the entire area from Greece to China, Iran is full of historic wonders. Due to the country's current political situation, it is not exactly a top tourist destination and as such many of these wonders are kept a secret from the rest of the world. As with any historical building, the ten sites listed below each contain a rich history within their spaces. However, Iran’s history is exceptionally complex, layered with dynasties and rulers whose influence extended way beyond modern-day Iran. These sites, therefore, are physical memories of the rich culture that underpins Iranian people today, despite the radical change in the country’s political sphere after the 1979 Revolution. Sacred sites for the Zoroastrians, for example, are still visited and remembered, despite the restrictions placed upon them by the Iranian government. The essences of these sites provide opportunities to learn about and empathize with the history of Iran, beyond what we hear in the news.

+ 49

If you’ve heard of Second Life, the 2000s-era web-based online world with millions of loyal “residents” who populated it with personal avatars, you’re likely to think it has become irrelevant or obsolete. But at the peak of its popularity, the site received a lot of attention for providing users with a potentially dangerous escape from reality—one so powerful that it was not unheard of to leave real jobs, friends, and families for those found within the site.

Second Life is the ultimate democratizer in space making. The vast web of locations in the site's virtual world, called sims, are almost completely user-generated. For as little as $75 a month, anyone with an internet connection and basic CAD skills can create, upload, and maintain whatever place they dream up. Sure, sometimes this “great equalizer” spits out such venues as SeDucTions and Sinners Burlesque, but more often than not, builders have responded to the complex opportunities and challenges presented by their unique situation with innovative design solutions.

One place to observe this is in the site’s many spiritual sims, in which religious architecture often responds to the displacement of religious authority in the digital world, since a lack of official (sanctioned) ties to tradition offers a designer more agency than in the real world. Read on to discover four cases that carve out a space for spirituality in Second Life and reveal some of what works—and doesn’t—in today's virtual sacred architecture.

This exclusive photo essay by Laurian Ghinitoiu was originally commissioned for the fifth issue of LOBBY. Available later this month, the latest issue of the London-based magazine—published in cooperation with the Bartlett School of Architecture—examines the theme of Faith as "a fervent drive, a dangerous doctrine, a beautifully fragile yet enduring construct, an unapologetic excuse, a desperate call for attention and a timely consideration on architectural responsibility."

In 1986 the Pritzker Architecture Prize announced their first German laureate. In a speech at the ceremony in London’s Goldsmiths’ Hall, the Duke of Gloucester suggested that the prize “may not guarantee immorality,” inferring, perhaps, that not even the most prestigious award in architecture could compete with an œuvre so compact, focussed and enduring as that of Gottfried Böhm – a “son, grandson, husband, and father of architects.”

+ 19

Religion, in one form or another, has formed the core of human society for much of our history. It therefore stands to reason that religious architecture has found equal prominence in towns and cities across the globe. Faith carries different meanings for different peoples and cultures, resulting in a wide variety of approaches to the structures in which worship takes place: some favor sanctuaries, others places of education and community, while others place the greatest emphasis on nature itself. Indeed, many carry secondary importance as symbols of national power or cultural expression.

AD Classics are ArchDaily's continually updated collection of longer-form building studies of the world's most significant architectural projects. The collection of sacred spaces collated here invariably reveal one desire that remains constant across all faiths and cultures: shifting one’s gaze from the mundane and everyday and fixing it on the spiritual, the otherworldly, and the eternal.

+ 5

This essay by Jenine Kotob was originally published by Metropolis Magazine as "Why Now, More Than Ever, We Need A New Islamic Architecture."

At a time when Muslims find themselves at the center of the nation’s political stage, the topic of Islamic architecture in the United States is more relevant than ever. The American mosque has become a prominent symbol, within which identities, practices, and cultures converge. More often than not, this convergence results in conflicting goals, further resulting in mosques that fail to identify and serve the needs of their diverse constituents.

Religious architecture in Russia, arguably, remains backward-looking. With the Soviet Union’s anti-religious stance in the 20th century, religious architecture found little opportunity to grow. Russian architect, Philip Yakubchuk argues that only recently has religious Russian architecture begun “learning to walk again” as it discovers its once-rich history. Quadratura Circuli, a trio of young Russian designers Daniil Makarov, Ivan Zemlyakov, and Yakubchuk, are eager to move beyond the image of St Basil’s Cathedral—seeking to revitalize and create a new image of Russian religious architecture for the 21st century.

The group’s Latin name translates to “Squaring the Circle” which is a metaphor used to describe a task that is believed to be impossible—a striking name for a group dedicated entirely to “designing temples for the people of today.” However, with their proposal for a Russian Orthodox Cultural Center in Reykjavik, Iceland, Cuadratura Circuli demonstrates that it is not impossible to link the art of the past and the culture of the present.

+ 5

The theme for this year’s Venice Biennale is largely an invitation for architects and designers to expand and think beyond architecture’s traditional frontiers and to respond to a wider range of challenges relating to human settlement. With news of political crises continuing to fill the headlines of late, Aravena’s theme challenges architects to respond. One such response comes from Lucas Boyd and Chad Greenlee from the Yale School of Architecture. They believe that:

While [places of worship] do not provide a basic need for an individual’s biological survival, they do represent a fundamental aspect of not only an individual’s life beyond utility, but an identity within the collective, a familiar place of being—and this is something that we consider synonymous with being human—a requirement for the persistence of culture.

The two students came up with proposal designs on churches, synagogues and mosques that can be quickly built as “Pop-Up Places of Worship” in refugee camps. By presenting immediately-recognizable sacred spaces that are transportable and affordable, Boyd and Greenlee highlight spaces for worship as an absolute necessity in any type of human settlement. Through this process, the students also determine what, for them, is “necessary” in a religious structure.

+ 11