By Rudolf Stegers
The construction of non secular constructions represents a unprecedented chance for the architect to pay attention to the production of quantity, area, and shape. This quantity introduces the layout, technical, and making plans basics of establishing church buildings, synagogues and mosques, and likewise offers approximately 70 learned buildings from contemporary years.
summary: The development of non secular constructions represents a unprecedented chance for the architect to be aware of the production of quantity, area, and shape. This quantity introduces the layout, technical, and making plans basics of creating church buildings, synagogues and mosques, and likewise provides approximately 70 learned constructions from contemporary years
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From the outset, Hecker, a worldly-minded Israeli, saw the needs of the predominantly immigrant congregation as being of central importance - so much so that here the modern tendency "from temple to community centre" has resulted in a complex where the synagogue no longer forms the heart of the building. 42 8 Manue l Herz, Synagogu~, Mainz , project, 1999, floor pla n 10 Manuel Herz, Synagogue, Mainz, project, '999, pattern of the external cladding 9 Manuel Herz, Synagogue. Mainz, project, 1999, view of the synagogue in its urban context A diametrically opposed solution was adopted by the architects Wandel Hoefer Lorch, in their design for the Ohel Jakob Synagogue in Munich, Here, the synagogue serves as the sculptural focus of a complex that also includes a community centre and Jewish museum, Since its completion in spring 2007, the ensemble represents the largest Jewish centre in Europe, Of the three distinct but closely spaced volumes arranged around the Jakobsplatz, the multifunctional community centre adjoins an existing building forming a courtyard and fusing with the historical structure of the city, and allowing the minimalist sculptural form of the freestanding synagogue to take centre stage, Illuminated at night and shrouded in a mesh-like tessellation of the Star of David, a glazed lantern appears to rise out of a high rough-hewn travertine plinth that recalls the Wailing Wall- a visible expression of the relationship between the tabernacle and temple.
An architectonic expression of the tension between the "temporary" tabernacle and "permanent" temple offers further potential. A baldachin suspended from the stone exterior skin could emphasise the longitudinal axis towards the Torah shrine, while a light positioned above the bimah could accentuate the centre. Furthermore, the various components of synagogues should be translated into a contemporary architectural language. Kern's guidelines were published at precisely the right moment. Shortly after, as a result of the upheavals in communist eastern Europe, tens of thousands of Jews migrated to Germany from the former nations of the Soviet Union, necessitating the building of further Jewish congregational buildings, thereby making Germany the centre of innovative synagogue architecture.
The considerations in their writings of the sacred in space and the function of aesthetics with regard to religion is instructive in the search for an answer to the question: What makes a space in a church into a space of the church? 32 From a Vitruvian standpoint, the only aspect of relevance here is "venustas". For a building to be used as a place of religious worship, it seems that it need only exhibit a certain grace - regardless of whether we regard it as holy or not! To use a word that first came about in the 19th century, it should be "sacral".