When we think about religion, one of the first images that comes to mind is that of the temple, an architectural space designed for the public worship of some particular deity, under the appropriate conditions.
Interestingly, at least during the first 300 years of their existence, Christian communities did not build temples. This is likely because, as mentioned in the Gospels and in the Acts of the Apostles, Jesus of Nazareth– a Jewish preacher– influenced his followers in an ancient tradition of the Jewish prophets; that no temple made by human hands should be built for Yahweh. Perhaps the innovative Jesus saw his own body as a temple, an itinerant abode of the Christian spirit with no need for material sanctuary to express his faith. So, the history of Christianity shows us that there was not always a need for a temple to represent faith. In fact, it was not until the Panegyric of the construction of the Basilica of Tire, in ancient Phoenicia, in 313 A.D., when the novelty of architecture was introduced to the Christian universe.
Interestingly, at least during the first 300 years of their existence, Christian communities did not build temples.
For many centuries, the church, defined by the Code of Canon Law (c.1214) as the material and visible building for divine public worship that signifies “a peculiar sign of the Church that pilgrims on earth and image of the Heavenly Church ”(1), was considered exclusively as a sacred space for prayer, praise, and sacraments and as sanctuary for the Christian community, the place where the family gathers to hear the word of God. Then, for various reasons, and without losing a certain religiosity, imbued as it was with the significance of religious festivals such as weddings, baptisms or patron saint festivals, society began to move gradually away from religious institutions, and with it, from the church itself, from the temple.
In Europe, at least, church attendance has declined considerably in recent years. In countries such as Germany, Belgium, Norway, Denmark or the Netherlands (where I have lived for some years), it has become common to find these spaces practically abandoned, which means the huge buildings are no longer economically sustainable. And while it is true that governments have offered some support for the restoration and general maintenance of some churches, it is almost impossible to keep up with all the expenses that emanate from buildings as large as these.
This raises an existential question for buildings which can no longer maintain themselves in good material condition due to the loss of the financial resources which in the past had been provided by a faithful group of people constantly contributing to their maintenance.
This raises an existential question for buildings which can no longer maintain themselves in good material condition due to the loss of the financial resources which in the past had been provided by a faithful group of people constantly contributing to their maintenance. The solution seems to be giving them an innovative use, while trying to preserve something of their background, that is to be spaces for “a common good”, places to be shared by the community and for the equal benefit of all its members.
Currently, throughout the country there are around 6,900 churches, of which 1,500 have carried out an unprecedented conversion of their traditional functionality. Most of these temples are now used as cultural or social centers, as care institutions, community centers, concert halls, restaurants, hotels and, in some cases, even as homes. In this way, although they seem to lose their original spiritual value, the majestic buildings are preserved for multiple community uses, which in the end may be the most important thing. Reuse appears to have gained momentum and is growing by leaps and bounds in this country. According to real estate consultant Collier International (2), it is estimated that between now and 2030, around 1,700 other churches will lose the function for which they were originally built. This novel solution, even though it definitely breaks with many traditional Christianity schemes, seems to be the only way to save the temples, and incidentally, allow them to generate community well-being.
Currently, throughout the country there are around 6,900 churches, of which 1,500 have carried out an unprecedented conversion of their traditional functionality.
Instead of seeing this materialistic conversion as an offense to Christianity, we should understand that it has been thanks to the imagination and creativity of some investors that these almost forgotten religious enclosures have a new opportunity to survive for future generations.
In countries like Mexico, for example, with the sudden outbreak of the pandemic, some churches have also had to stop maintenance works, not only because of the social distancing recommendations due to the health emergency, but also because their income has been reduced due to the paucity of regularly attending churchgoers. So it might be asked, if it would not be a good time to think about giving a new lease of life, also on this side of the world, to these emblematic monuments?
Next time you travel to the Netherlands, please take the opportunity to visit these eccentric spaces, whether to eat, gym, lodge, shop for books, attend a concert, or take your kids to an amusement park. Thanks to the innovative human mind, these spaces now have a second life.
Instead of seeing this materialistic conversion as an offense to Christianity, we should understand that it has been thanks to the imagination and creativity of some investors that these almost forgotten religious enclosures have a new opportunity to survive for future generations.
Here we have some good examples of the new “conversion” of temples in the Netherlands:
Willibrorduskerk in Zeilberg is an imposing neo-Gothic style basilica located in the Brabant region of the Netherlands. Dating from 1914, it was remodeled and transformed into a gymnasium in 2016.
Sint-Matinuskerk is a neo-Gothic basilica located in the region of Utrecht (Netherlands). Built in 1899 and remodeled in the 80s to become a departmental complex.
Paradiso is an old church built between 1879 and 1880. Located in the region of Amsterdam (Netherlands). Today it is used as a concert hall.
Kruisherenkerk, an old church built from 1440 and completed in 1520. Located in the region of Maastricht (Netherlands). At the end of 2000 renovation work began to give this church a new use and by 2005 a 5-star luxury hotel was inaugurated.
Westerkerk is a church built in 1891. Located in the region of Utrecht (Netherlands) and operating since 2019 as a hotel-restaurant.
Broerenkerk, a church located in the region of Zwolle (Netherlands). It was founded in 1465 and was used as a church for Protestant worship. In 1760, it served for the Jewish community and was converted into a Synagogue. From 1988 to 2010, the building was used as an exhibition space and event venue. Since 2005 the church has been used as a bookstore.
Clemenskerk, church located in the region of Hilversum (Netherlands). In neo-Byzantine Romanesque style, founded in 1914. It was restored in 2010 and since 2018 it functions as a trampoline park for children.
References:
De Fijter, Nico (2021). Honderden kerken worden huis of kantoor; de herbestemming neemt een vluvht. https://www.trouw.nl/
Viviani, María Teresa (2007). El cuerpo como santuario en los inicios del cristianismo. Aisthesis, (42),20-36.
Is a Physical Anthropologist and a Technical in a Chemical-Microbiological Laboratory. She currently resides in the Netherlands. She is passionate about art and design but she also loves to travel, see new places, new cultures, new worlds and new experiences.
