Architecture and liturgy: the Liturgical Movement around Romano Guardini

• Autor(a) principal: Miranda, Bernardo Pizarro
• Data de Publicação: 2023
• Tipo de documento: Artigo
• Idioma: por
• Título da fonte: Repositório Científico de Acesso Aberto de Portugal (Repositórios Cientìficos)
• Texto Completo: https://doi.org/10.34632/lusitaniasacra.2024.11856

Does the contemporary man have difficulty in recognizing in the form of a church and in the liturgy itsdeepest meaning? In the editorial of the journal of architecture AV monografias 95, 2002, with the generic title of Recintos Religiosos, Luis Fernando-Galiano identifies the divorce between liturgy and architecture as a characteristic of the religious architecture in the 20th century. This, however, had not been the purpose of the Liturgical Movement nor that of the renewal of modern religious architecture. Liturgy and architecture found, in a new Christian vision of the world, the motivation for the aggiornamento of the liturgical place. Despite the path set out by the reformed liturgy established by the Second Vatican Council, there has been a tendency to recover, both though the form of the space and of the liturgy, an image of Church that is perhaps unsuited to its vocation in the world. It is in this context that we question the prospective character of the experience lived by the German Catholic Youth (Quickborn) in the medievalcastle of Rothenfels, around the figure of Romano Guardini and his Catholic vision of the world. A vision that is not a history nor a psychology, a typology of the different possible visions of the world, but instead is based in the encounter of Christian faith with the world: the questions that secular consciousness addresses to faith and the understanding of this secular consciousness in light of faith. The centenary experience of reconnecting liturgy and architecture lived in the medieval castle of Rothenfels anticipated and prepared the reforms that were to be established at the Second Vatican Council. Reforms and proposals that would be difficult to understand without the dynamic of a never-ending return to the sources of Christianity. As opposed to a system of dead formulas and mechanical practices, authentic Christianity is a Tradition of life, a life that grows and transforms itself organically through a continuous process of iincarnation. Christians, tributaries of this Tradition are thus the liturgical monuments of the past.