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These churches are visually arresting, with often quaint, at times far-fetched and capricious exteriors. Internally, they often contain beautiful works of art, including reredoses, pulpits, lecterns, pews, doors, lighting, stained glass and altars. They also tell a fascinating story about religion as Britain entered the age of modernity. While the architects were often religiously sceptical, they were still committed to making beauty, despite their ambivalence about its higher purpose. Beginning with an introductory section in which author Alec Hamilton sets out the social and political context in which these churches were designed and constructed; on the Arts & Crafts more generally; and on the architects' and clients' beliefs, this book is then divided into regional sections: West Country; the South of England; the South East; London; the Home Counties; the Marches; the West Midlands; the East Midlands; the East of England; the North West; Yorkshire; the North of England; Wales; Scotland. Each section is headed by a short essay highlighting key architects and descriptions of notable churches within each region.
H. Langford Warren (1857-1917) was an important link in the chain of individuals who contributed to the architectural practice, theories of design, and the teaching of architectural history in the United States at the turn of the twentieth century. Best known in the Boston area, Warren first worked under the renowned architect Henry Hobson Richardson before establishing his own practice. Friends and colleagues during this period included Charles Eliot Norton, the noted art historian, and Harvard's Charles Herbert Moore, a leading Ruskinian painter. Hired by Harvard University in 1893, Warren developed its architectural curriculum. In 1897 he helped found Boston's Society of Arts and Crafts. At the time of his death in 1917, Warren was Dean of the School of Architecture at Harvard and President of the Society of Arts and Crafts. At the turn of the century, Warren's philosophical vision offered a conservative and ethnocentric perspective attractive to many Bostonians and to a significant segment of Americans nationwide. According to this view, English culture was the basis of American culture. Through his work at Harvard and in the Arts and Crafts movement, he articulated and promoted an aesthetic guided by an attachment to the past, and he encouraged his students at Harvard to revive and reinterpret English and Anglo-American models. Another characteristic of Warren's aesthetic was "restraint," a quality generally attributed to the region's Puritan settlers. "Restraint" also meant a rejection of both the lavish ornamentation of the Ecole des Beaux-Arts in Paris and the more original styles such as Art Nouveau that were emerging at the turn of the century. Following the ideals of John Ruskin, William Morris, and later leaders of the English Arts and Crafts movement, Warren and his architect-colleagues promoted a close collaboration with the craftsmen who enhanced their buildings. The resulting building designs represent a significant contribution to the development of American Arts and Crafts architecture, complementing the proto-modern work of designers such as Frank Lloyd Wright. In fact, Arts and Crafts architecture in North America was extremely diverse. Meister examines the greater complexity of this architecture by exploring the eclectic historicism of Warren, a key figure in the movement that was centered in Boston.
This book offers the first full-scale examination of the architecture associated with the Arts and Crafts movement that spread throughout New England at the turn of the twentieth century. Although interest in the Arts and Crafts movement has grown since the 1970s, the literature on New England has focused on craft production. Meister traces the history of the movement from its origins in mid-nineteenth-century England to its arrival in the United States and describes how Boston architects including H. H. Richardson embraced its tenets in the 1870s and 1880s. She then turns to the next generation of designers, examining buildings by twelve of the region's most prominent architects, eleven men and a woman, who assumed leadership roles in the Society of Arts and Crafts, founded in Boston in 1897. Among them are Ralph Adams Cram, Lois Lilley Howe, Charles Maginnis, and H. Langford Warren. They promoted designs based on historical precedent and the region's heritage while encouraging well-executed ornament. Meister also discusses revered cultural personalities who influenced the architects, notably Ralph Waldo Emerson and art historian Charles Eliot Norton, as well as contemporaries who shared their concerns, such as Louis Brandeis. Conservative though the architects were in the styles they favored, they also were forward-looking, blending Arts and Crafts values with Progressive Era idealism. Open to new materials and building types, they made lasting contributions, with many of their designs now landmarks honored in cities and towns across New England.
For nearly eighteen centuries, two fundamental spatial plans dominated Christian architecture: the basilica and the central plan. In the 1880s, however, profound socio-economic and technological changes in the United States contributed to the rejection of these traditions and the development of a radically new worship building, the auditorium church. When Church Became Theatre focuses on this radical shift in evangelical Protestant architecture and links it to changes in worship style and religious mission. The auditorium style, featuring a prominent stage from which rows of pews radiated up a sloping floor, was derived directly from the theatre, an unusual source for religious architecture but one with a similar goal-to gather large groups within range of a speaker's voice. Theatrical elements were prominent; many featured proscenium arches, marquee lighting, theatre seats, and even opera boxes. Examining these churches and the discussions surrounding their development, Jeanne Halgren Kilde focuses on how these buildings helped congregations negotiate supernatural, social, and personal power. These worship spaces underscored performative and entertainment aspects of the service and in so doing transformed relationships between clergy and audiences. In auditorium churches, the congregants' personal and social power derived as much from consumerism as from piety, and clerical power lay in dramatic expertise rather than connections to social institutions. By erecting these buildings, argues Kilde, middle class religious audiences demonstrated the move toward a consumer-oriented model of religious participation that gave them unprecedented influence over the worship experience and church mission.