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E-Theologos, Vol. 4, No. 1 DOI 10.2478/etheo-2013-0010

Silent sacrum in the contemporary

Micha ł Dmitruk, MA

Sacral architecture as the background of quarrels and reconciliations Because of the diversity between , the approach to faith often provokes social divisions. History provides us with proofs of society's various approaches to those divisions. Sacral architecture is usually their background, and dealing with the often determines, or at least reflects, the relations between advocates of various religions. The variabil- ity and complications of mutual relations is clearly seen in Israel from its history, to the contemporary.. Around 960 BC "following Lord's command" the first Jerusalem was erected on top of Moria hill 1. The was considerably large in size, with little decoration and contained the Jews' Ark of the Covenant. In 586 BC, Nabuchodonozor II, the Babylonian king, invaded the Promised Land and, as a sign of his victory, destroyed the Jewish tem- ple and introduced Jews to 70 years of the Babylonian captivity. After being liberated by the Persian king, Cyrus, they returned to their land and raised another Jerusalem temple, based on the prototype but significantly more modest. Around 20 BC, king Herod the Great had the temple restored. He wanted to mark the golden age for the realm of Israel and the power of the Judaism 2. How Wojciech Kosiński described it: Temple "was creating a wonderful urban landscape, rich in hierarchi- cally set squares, subshadows, porticoes of , gardens and ponds, surrounding the proper building. Scrumptious materials were applied at the construction - the Lebanese cedar, the white calcium-dolomite Jerusalem stone and substantial quantities of gold. However, these valuable materials were used for the serious and restrained way, peculiarly minimalist. The

1 In Bible times, the hill was called Moria. Moria in Hebrew means "chosen by the Lord" 2 Rittmeyer, Leon. 2006 The Quest. Revealing the Temple Mount in Jerusalem. Wyd. Carta Jerusalem & The Lamb Foundation. Jerozolima.

109 E-Theologos, Vol. 4, No. 1 DOI 10.2478/etheo-2013-0010 metaphor of this aesthetics was adequate for the customs and the Jewish - and the geometric abstraction driven from that had it's escape in aesthetics of , details and decoration (pic. 1). As a result of mani- festing these features by the believers - Jewish religion, (extremely monothe- istic and abstract, referring to the intellect and imagination rather than to sculptures and images; belief in the invisible God, not-represented icono- graphically, not to say not called by any name) - was for other nations, in opposition to other mythological, anecdotic, anthropomorphic and pictorial religions, from Babylon to Rome, unimaginable and unbelievable 3."

Pic.1. Model of II Temple of Jerusalem. Historical Museum in Jerusalem. Source: ziemiaswietawkatechezie.pl - date: 27/04/2012

After the rebuilding, the Israeli gold era was soon to end. Although Je- rusalem was under the Occupation of the Roman Empire, a relative free- dom of religion prevailed, providing that all of the due taxes have been paid. After the defeat of the Jewish uprising in 70 BC, the temple was razed and replaced with a new temple devoted to Jupiter, a sign of tri- umph and contempt towards the Israeli. In the western part of Jerusalem, on the Calvary hill, they raised a provocative temple devoted to the frivo- lous goddess, Venus.

3 Kosiński W. Architektura sacrum wobec konfliktów, tolerancji i pojednania. Historia, współczesność, perspektywy ,. Przestrzeń i forma, nr 15/2011 s.15

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With this act of the religious vandalism the Jewish sacred places were violated and the place of Christ's ordeal, where his first advocates were still gathering then, was insulted and built over 4. After the loss of the temple, their own country and the Holy Land, fate of the Jews both in and beyond Jerusalem, were very unstable, stormy and more than once dramatic. Relations to Jews and their holy places were varied, from the extreme anti-Semitism, to the peaceful coexistence, founded in mutual tolerance and respect. In 638 new Islamic rulers of Jerusalem conquered the city. They were characterized by their exceptional respect, understanding and openness. They recognized the three religions of Abraham as brotherly, proclaiming belief in the same God, with ceremonial differences. Christians and Jews, wishing to prays on the Jerusalem hill encountered no difficulties from Mohammedans' side. Under command of the caliph Malik, in 691 Mo- hammedans raised the historic called the of the Rock, which really was, a monument surrounding the rock, where, allegedly, Abraham wanted to sacrifice his son, Isaac 5.

Pic. 2. . Source: ateo.pl – date: 27.04.2012

4 Rittmeyer, Leon. 2006 The Quest. Revealing the Temple Mount in Jerusalem. Wyd. Carta Jerusalem & The Lamb Foundation. Jerozolima. 5 Goitein, Shlomo Dov; The Historication background of the erection of the Dome of the Rock , Journal of American Oriental Society, Vol. 70, No. 2, 1950

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Another important Islamic temple is the Al Aksa mosque built in 701 which visually dominates above the Jerusalem district called "David's Town". Both buildings have the significant place in the Jerusalem land- scape and today the very town after and Medina, is the third most important city for 6. Crusaders were characterized by a totally different approach towards coexistence of various religions in the Holy Land. They were not tolerant towards Jews, nor Mohammedans, and all of those who did not recognize the pope's sovereignty were burnt at the stake. They were changing the internal decor of temples, rearranging them in a catholic way and banning the cult of any other religion. Jews, initially willing to cooperate and ready for the compromise, turned their back from crusaders and picked the side of Muslims 7. Changing historic eras were rich in political, social and cultural events but did not bring peace in the Holy Land. To that end there was little change. Conflicts between denominations seemed to grow, and dissimilari- ties in the interpretation of faith were impossible to be brought together. These conflicts are also clearly visible in the contemporary times, espe- cially between Islamists and Jews. Other religious minorities have a pecu- liar tolerance which allows them to coexist in Palestine. It is the effect of the marginal influence and being somewhat apart from the main trend of the conflict. Jews received consent for the construction of the third temple several times, however, construction has never begun. Islamic priests have claimed that the erecting such a symbol of religious domination, would lead to the end of the world. It is possible to find plenty of similar examples of this peculiar "reli- gious arms race" where temple raising was a winning card. Starting with the construction of temple in Constantinople 8 and of its au- thor's, the emperor Justinian’s, famous words : "I beat you, Salomon 9", through the giggle of history in the form of rebuilding of that into the mosque in 1453, till barbaric and full of consequences knocking down Budda's majestic statues 10 , destroyed by the Taliban in Baiman, in 2001. History is teaching architects a valuable lesson in the form and social function of sacral architecture. The necessity of coexistence of various cultures and the religions, in the contemporary world a very problematical

6 Al-Ratrout, H. A., The Architectural Development of Al-Aqsa Mosque in the Early Islamic Period , ALMI Press, 2004 7 Runciman S., Dzieje wypraw krzyżowych , Warsaw 1987. 8 Today Istanbul, Turkey 9 Anna Różycka-Bryzek , Encyklopedia Kultury Bizantyńskiej , Warsaw 2002 10 as above

112 E-Theologos, Vol. 4, No. 1 DOI 10.2478/etheo-2013-0010 situation, however it is the only chance for peaceful development and future of humanity. This situation is forcing to search for suitable forms of expressing faith, both in the sphere of the social coexistence and in the form of the contemporary sacral architecture.

The sacrum without God Sacral architecture does not necessarily involve the subject of faith or cult or the religion directly. The enlightenment era brought the revolution in the way of religious comprehension. The pendulum of times, hung be- tween rationalism and prejudice and superstitious idealism, directed itself, like two ages prior during the , towards the first of them. The European religious thought got rid of prejudices, gaining the abstract, clear form. Many enlightenment thinkers abandoned entirely the deistic concept of the Creator and began to search one's sacrum in the sphere of the hu- man activity, civilization progress and achievements. In as an after- math of those iconoclastic ideas, there emerged an idea to raise a com- pletely secular temple, The Great People's Pantheon. The religious func- tion of the building, which initially was supposed to be the Saint Gene- vieve's church, was not accepted by the French National Assembly which decided in 1790 that the building will become the national museum 11 . This gigantic "monument of mankind" was built in the neoclassical style - with a very ordered and clear form, cross outlined, with the dome put centrally and the pillared portico, finished with the Roman Pantheon style fronton. In 1837 a decorative message: " Aux Grands Hommes La Patrie Reconnais- sante 12 " was put above the portico. From that time, the building is being the temple of the progressive thought, the secular place dedicated to great people and timeless values. Among other things, in the crypt of the pan- theon, there are located tombs of: Voltaire, Jean-Jacques Rousseau, Victor Hugo, Émile Zola, Louis Braille, the inventor of text for the blind, and of Maria Skłodowska-Curie. The word "revolution", French or Russian, usually brings up anti- religious and anti-church connotations, looking at it through the prism of history. There were plans to create a 400 meter tall , designed by the painter and architect, Vladimir Tatlin, which would become a monument, and at the same time the office of the 3rd Communist Comintern. This monstrous, red, steel design was supposed to reveal the top of construc-

11 Burleigh, Michael. 2005. The French Revolution and the Catholic Church. Wyd. Harper Collins. New York 12 "Aux Grands Hommes La Patrie Reconnaissante" (fr.) for Great People - Gratefull Mother- land

113 E-Theologos, Vol. 4, No. 1 DOI 10.2478/etheo-2013-0010 tion possibilities and engineer talents of a man. It was supposed to exceed the Eiffel Tower and show domination over the spoiled and backward culture of the west, as well as, to show superiority of the proletariat and the socialist system. Inside, the offices of the world communist movement were supposed to be located. The design, was christened by the name of "the impiety ". Stuffed with heavy symbolism it was meant to be linked to colours of the Bolshevik revolution (red). With the size and lux- ury, it was supposed to show the infinite creative power of "the working man" and to reach higher than anybody has reached before. The clearest and most characteristic inspiration is, however, referring to the biblical Babel tower in the archetypal form, which was immortalized on Pieter Bruegel's canvas. This choice was not random. Tatlin's tower, just like the Babel tower, was supposed to be an effect of men's joined effort, a creation clearly human - without the heavenly intervention, reaching for the sky. The design was supposed to show, that with engineers; and people's combined work, without any intervention of any supernatural power, it is possible to produce works divine, and only reason and work of hands will be enough to it. The temple in it's vanity was supposed to be dedicated to human. The reason why the building was raised was much more down-to-earth than the defeat of the Babel tower - the World War I impoverished Russia so there was no materials nor capital for her realization of the plan.

Pic. 3. Pieter Bruegel. Tower of Babel . Source: gosc.pl – Date: 27.04.2012

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Pic. 4. Model of the building of the III International Reproduction comunist party, Vladimir Tatlin, Source: socialistworker.co.uk, Date: 27.04.2012

The contemporary secular sacrum is not filled with vanity and is not fighting God. It is not too arrogant and majestic either - its character has changed completely. It rather is a place of contemplation, with the charac- teristic mood of focus and . It tries to be the inspiration for people searching for sacrum in its not-defined form. An example of such quiet sacrum may be the Singing Ringing Tree 13 sculpture placed on the hill in Lancashire in Great Britain. This three metre sculpture designed by Mike Tonkin and Anna Liu is constructed from steel pipes in such a way so that the wind blowing through tubs is changing into a calm, harmonic and somewhat mystical sound. Associating it with God in the form of the biblical burning bush 14 , the tree from Lancashire also seems to have some- thing to say. Delicate sounds are bring the state of focus and contempla- tion. Such an innovative and completely different approach to the sacrum sphere is something very valuable in the contemporary, full of stimuli world.

13 Recorded sound available at http://www.youtube.com/watch?v=4B0hGyKV9qs – Date: 30.09.2012. 14 Exodus, 3,1-21;4,1-14/ Bible, Publisher Pollotinum, 1965 Poznan.

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People who are tired with the noisy and aggressive, both sacrum and profanum, begin to look for divinity in concentration and their own medi- tations.

Pic. 5. Singing Ringing Tree sculpture in Lancashire, UK Source: wikipedia.com – Date: 27.04.2012

Silent sacrum in the contemporary architecture Watching the changes both in man's approach to the question of faith, and to the sacral architecture itself, one can clearly notice ecumenical ten- dencies in the method of shaping contemporary temples and the attempt of linking, currently quite varied, denominations. The need for tolerance and reconciliation between religions, was especially strong after the tough experience of the 20th century totalitarians. It was motivating for taking attempts to create temples which would make example of such construc- tion might be the Crown of Thorns in Eureka Springs in USA, cre- ated by Euine Fay Jones. This chapel, hidden among the hills, is nothing like the generally known temples. Being inside the building of a transpar- ent, wooden and steel skeleton, filled with glass, one cannot help the im- pression of being in the middle the forest, among nature. The inside of the building is not adapted to celebrate any particular religion. There is no , rostrum, no separation between the zone of believers and priests but merely a desk, where lies the Bible. The fundamental key for understand- ing the idea of such meetinghouse are the words: "for all people of good- will, also non-believers". This simple and subtle in construction chapel, fitted perfectly into the landscape, is supposed to serve as a place of con- templation for those believing, doubting and searching. "During our sightseeing we came across psalm singing performed by some woman. The excellent voice and the sung piece stole our focus. After

116 E-Theologos, Vol. 4, No. 1 DOI 10.2478/etheo-2013-0010 hearing the last line of the religious song nobody moved, we were sitting wrapped in magic. This silence and lack of movement was a natural exten- sion of just experienced beauty of singing and the feeling. Only after a while the listeners started applauding and approach the soloist expressing their appreciation or describing experienced impressions." 15

Pic. 6. Crown of Thorns Chapel in Eureka Springs, USA, by Euine`a Fay`a Jones. Source: wikipedia.com - Date: 27.04.2012

Another example of the very successful implementation of ecumenical ideas in the sacral architecture might be a chapel erected by the Taize community. This community, started by friar Roger Shütz, carries the ideas of the reconciliation and tolerance between denominations since 1940. Friar Roger, during the World War II, was looking after prisoners, refugees and orphans. The enormity of war injuries and cruelty caused by social, religious and racial divisions, convinced him that there is an absolute need

15 Fragment of the report from travel of Anna Szafranek "Moje spotkanie z Ameryką", News- letter of Lublin University of Technology 2(12) 2004. Lublin.

117 E-Theologos, Vol. 4, No. 1 DOI 10.2478/etheo-2013-0010 for finding the common, interpersonal, transnational common ground which would not care about the religious differences. In 1952-53, Roger made a list of the proper rules of the community, which can be revealed in three words summarizing the Gospel: happiness, simplicity, mercy. 16 The same ideas accompanied him while constructing the temple. The very chapel designed by Denis Aubert is not extraordinary on the outside. However, the interior makes a great impression. The ascetic ornamenta- tion is the architect's response to ideas of simplicity and modesty pro- claimed by the community. The building is supposed to gather people together and build the feeling of the whole. Red sails hung inside, being the symbol associating with the of Christ boat, are the significant element of the interior. The lack of unambiguous symbolics, only the modest decor creating light and not-oppressive mood reveals the chance to adapt the traditional- ist interpretation of religion towards modernity, openness and coexistence. These sails became a distinguishable symbol the Community all around the world. Friar Roger along with Protestant pastors participated in the proceed- ings of the Second Vatican Council, which was the first ecumenical meet- ing of such a high rank, which in terms of tolerance and acceptance of other religions, clearly changed things for the better.

Pic.7. Community of the Taize. The interior of the chaptel. Source: Google images – Date 27.04.2012

16 Zatyka M., Ekumeniczna Wspólnota z Taizé , Ząbki 1999.

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The phenomenal example of exceptional feeling of the form and the peculiar game with delicate sacral mood is a Alex's Votum Church in Tarnów, Poland, created by the young Polish design laboratory called "Beton". Extremely minimalist, wooden design covered wholly by shingle is being shaped into a modest, traditional shape of the Christian chapel. The Church is located on the slope, on the edge of the Vistula river and is surrounded by green landscape which looks perfect around it. The project perfectly shows the adjustment to surrounding peaceful landscape, pro- voking the mood of contemplation and humility. Both inside and outside lack any ornaments and the religious affiliation is determined by the small cross situated on the roof ridge. Just the simple wooden table plays the role of an altar. Placing it on the same level as the benches and adding the glass background behind the altar brings the priest closer to the crowd. The traditional technology of making the building from timbers gave resi- dents the chance to collectively participate in the construction. The de- signers express their opinions about the temple: "We wanted to deliver the building which the people would like. So we decided that too thorough search for the form is pointless. We limited our- selves to well known forms (the pitched roof, the simple lump) - but we took everything one step further from building an ordinary house. The Church is very slim, high, and has complicated wooden design. There are no windows in the walls, and only glass part is a top wall which is the background for the altar itself. Through this glass wall you can see the Vistula horizon stretching far away. Thanks to that, people inside are able to find peace more easily, as well as contemplate nature while praying..." 17 According to designer's assumptions, the "sacrum" in the building is quiet, calm, not overwhelming . It is available for those who search for the mood which makes contemplation easy. The decor of this temple is im- posing nothing and is provoking nothing - it allows to personally and ex- perience the God's presence, without any external compulsion.

17 Interview of the designers for bryła.pl portal on 03.07.2009 – As of 27.04.2012

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Pic. 8 and 9. Votum of Alex Church in Tarnow by “Beton” design laboratory Source: bryła.pl – Date: 27.04.2012

The similar example, but pushing the minimalism to the extreme, both in the form and the lack of any religious symbols, is the Ecumenical Rural Chapel in Bödigheim, Germany. It was designed by a group of architec- ture students from Chicago, who being of different races, nationalities and religions, were able to come to an agreement in the form of the temple. The chapel is actually an open space with the small nook serving as the vestry, shut in between two interfering cubicoid blocks (horizontal and

120 E-Theologos, Vol. 4, No. 1 DOI 10.2478/etheo-2013-0010 vertical) made from wooden bars. Its architecture is lacking any preten- tiousness. It is absolutely natural in its form and proportions. The location of the chapel is significant as well. It is located on a small hill above the valley and the only connection with it is by bicycle or foot. The assump- tion of the chapel was to implement contemplation and at the same time to serve as the stopping and resting place for cyclists and walking people. The form and the function is not scaring away nor discouraging people - with its modesty and humility one has the impression of openness for everyone, not excluding anybody. This is the place for people looking for God, searching for quiet meditation or even merely physical rest. The chapel was consecrated in 2009 by the Protestant bishop. It is arousing the big local and world interest.

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Pic. 10 and 11. Ecumenical Field Chapel in Bödigheim in Germany. Source: flurkapelle-boedigheim.com – Date: 27.04.2012

Not all ecumenical initiatives and attempts to reconcile feuded relig- ions were successful. How difficult in the context of cult dissimilarities and historic events that matter is, and how much tact, understanding and sens- ing it requires, might be seen looking at an example of an attempt to con- struct the Ecumenical Peace Temple in Lublin, Poland, the place of the Nazi German concentration camp. In the 80s there was a competition for its construction which showed a lot of wonderful concepts for a temple common for many denominations. Lublin's location was historically and culturally perfect for such an enterprise. It was situated on the border of east and west culture and used to be the place of Christian, Jewish and Muslim coexistence before the war. One of design guidelines was propos- ing the space within the temple which would consist of seven : six devoted to various religions, and seventh was supposed to become the place for atheists and searching. The winner of the competition was ap- pointed, as well as few other designs were honorably mentioned and ap- preciated. However, during the process of temple construction, standard conflicts between denominations, similar to those mentioned in the chap- ter "Sacral architecture as the background of quarrels and reconciliations", appeared. Representatives of catholic clergy recognized the project of the temple as unacceptable as it was lacking the emphasis on the supremacy

122 E-Theologos, Vol. 4, No. 1 DOI 10.2478/etheo-2013-0010 of the catholic religion. Simultaneously, as the sign of goodwill, Protestant environments donated the bell which was temporarily hung in the place of the temple. This gesture offended Jewish environments which felt that the bell would disturb tranquility of the place of the martyrdom. Finally, no compromise was achieved and the project remained unfulfilled. 18 Openness and progress lead to many interesting concepts and their implementation within the sacral architecture. The change in the approach to sacral buildings and religion might be represented by the exceptional Ecumenical Art Chapel devoted to St. Henry in Turk, Finland. The name itself seems to be some unreasonable linguistic play and yet the temple is also the art gallery! Concise in its form, resembling the reversed boat, the chapel fits the pine forest surrounding perfectly. Inside, along the aisle, there is an art exhibition which is possible to watch during the mass. The interior resembles on the one hand standard small wooden church and on the other hand is creating completely unprecedented mood, suitable for the mass as well as exhibitions, happenings and vernissages at the same time, where one function never opposes the other, and so they are coex- isting with the mutual respect. This completely innovative, completely liberal, divisionless approach to the sacral architecture fulfils its purpose well and shows that opening of the sacral zone more is possible and very desired. What really matters is the mutual respect and goodwill. It is pos- sible for people searching for divinity in God and art to find calm and fulfillment. The Turk project touches the significant matter of the shape and approaches to religion in the 21st century. A question is being rised whether temples should find their place between boutiques in the super- market? Hospital chapels are not surprising to anybody anymore but after all they are so different from historical large temples. The mission of con- temporary Churches should be opening up for dissimilarities and certain progress which should give the chance to approach sacrum even there where the place is not devoted for that purpose. In the noisy, full of stim- uli and various experiences contemporary world, the person searches for the rest of the mind and contemplation - temples as the one mentioned above might be the exactly what the contemporary people need to find inner peace and relief.

18 Temple of Peace in Majdanek. Nationwide architectural design competition SARP. 1983. Architecture 5(415) September- October, Red. Gliński Andrzej. Publisher- Arkady. Warsaw, pages 25 – 46.

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References

AL-RATROUT, H. A., The Architectural Development of Al-Aqsa Mosque in the Early Islamic Period , ALMI Press, London Biblia Tysiąclecia, Wydawnictwo Pallotinum, 1965 Poznań BRONIEWSKI, T.: Historia architektury i nauka form architektonicznych w zarysie , Spółdzielnia wydawnicza "Meta", 1948 Kraków. BURLEIGH, M.: The French Revolution and the Catholic Church, wyd. Harper Collins. 2005 New York COLE, E. (Red.): Architektura Style i Detale, Arkady, 2007 ELIADE M. Sacrum a profanum, wyd. Aletheia, 2008 Warszawa GLIŃSKI, A. (Red.): Ś wi ątynia Pokoju w Majdanku. Ogólnopolski architek- toniczny konkurs projektowy SARP, Architektura 5(415) wrzesień – październik. Wydawnictwo Arkady. Warszawa, s.25 – 46. GOITEIN, Shlomo Dov; The Historication background of the erection of the Dome of the Rock , Journal of American Oriental Society, wolumin 70, nr. 2, 1950 KOSIŃSKI, W.: Architektura sacrum wobec konfliktów, tolerancji i pojed- nania. Historia, współczesność, perspektywy , Przestrzeń i forma, nr 15/2011, Czasopismo naukowo-dydaktyczne Polskiej Akademii Nauk oraz Zachodniopomorskiego Uniwersytetu Technologicznego w Szczecinie. NEWLING, J.: Istotny stan dezorientacji. Wnikanie w sakralność i związek sakralności ze sztuką współczesną , wyd. SARP o. Kielce, 2009 Kielce RITTMEYER, L.: The Quest. Revealing the Temple Mount in Jerusalem. Wyd. Carta Jerusalem & The Lamb Foundation , 2006 Jeruzalem ROSIER-SIEDLECKA, M. E.: Posoborowa architektura sakralna , Wyd. Re- dakcja Wydawnictw Katolickiego Uniwersytetu Lubelskiego, 1979 Lub- lin. RÓŻYCKA-BRYZEK, A.: Encyklopedia Kultury Bizantyńskiej , Warszawa 2002 RUNCIMAN, S.: Dzieje wypraw krzyżowych , Warszawa 1987. SZAFRANEK A.: Moje spotkanie z Ameryką , Biuletyn informacyjny Poli- techniki Lubelskiej 2(12) 2004 Lublin. WAWRZYNIAK, W.: Sacrum w Architekturze , wyd. Oficyna Wydawnicza Politechniki Wrocławskiej, 1996 Wrocław. ZATYKA, M.: Ekumeniczna Wspólnota z Taizé , Ząbki 1999. ZUMTHOR, P.: Myślenie Architekturą , Wyd. Karakter, 2010 Kraków.

List of prints: Pic. 1 Model of II Temple of Jerusalem. Historical Museum in Jerusalem. Source: ziemiaswietawkatechezie.pl- date: 27/04/2012

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Pic. 2 Dome of the rock. Source: ateo.pl – date: 27.04.2012 Pic. 3 Pieter Bruegel. Tower of Babel . Reproduction. Source: gosc.pl – Date: 27.04.2012 Pic. 4 Model of the building of the III International comunist Vladimir Tat- lin. Source:socialistworker.co.uk Date: 27.04.2012 Pic. 5 Singing Ringing Tree sculpture in Lancashire, UK. Source: wikipe- dia.com – Date: 27.04.2012 Pic. 6 Crown of Thorns Chapel in Eureka Springs, USA, by Euine`a Fay`a Jones. Source: wikipedia.com- Date: 27.04.2012 Pic. 7 Community of the Taize. The interior of the chaptel. Source: Google images – Date 27.04.2012 Pic. 8 i 9 Votum of Alex Church in Tarnow by “Beton” studio. Source: bryła.pl – Date: 27.04.2012 Pic. 10 i 11 Ecumenical Field Chapel in Bödigheim in Germany. Source: flurkapelle-boedigheim.com – Date: 27.04.2012

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