NEOCOLONIAL SACRED ARCHITECTURE: THEORY AND PRACTICE OF A STYLE
Rio–São Paulo–Minas; 1914–1959; Sacred Architecture; Neo-Colonial; Catholic Church.
This research aims to investigate the manifestation of the Neo-Colonial movement within ecclesiastical circles, the impact of Neo-Colonial language on the construction of religious buildings during the first half of the twentieth century, and the formal and iconographic aspects characteristic of churches built in this style.
The first half of the twentieth century in Brazil was a period of reorganization of the relationships between Church, State, and civil society, following the Proclamation of the Republic, which was marked by Enlightenment and positivist principles. The intense process of European immigration and the resulting cultural environment fostered the emergence of nationalist movements, among which the Neo-Colonial movement stood out, reclaiming Iberian roots as a counterpoint to international historicist architectural styles. The adherence of influential Church authorities in Brazil to the Neo-Colonial movement, between the 1910s and the 1950s, represented an attempt to promote Ultramontane thought, reconciled with a nationalist vision that placed Catholicism at the center of Brazil’s cultural and historical identity formation.
In the last decade, efforts have been made to investigate the Neo-Colonial movement through the study of religious architecture, particularly churches designed and constructed in this architectural language. However, the absence of broader investigations seeking to identify existing examples, as well as the limited number of formal analyses of churches built in this style, demonstrates the need for further research contributing to a clearer understanding of their main characteristics and to the appreciation of Neo-Colonial religious buildings.
Thus, the research plan is structured in two parts. The first consists of an investigation into the context and conditions that enabled—and even favored—the dissemination of the ideas promoted by the Neo-Colonial movement within the Catholic ecclesiastical milieu. The second focuses on the analysis of churches built in the Neo-Colonial language: Igreja Nossa Senhora do Brasil and Basílica Nossa Senhora do Carmo, in São Paulo; and Igreja Santa Teresa in Belo Horizonte. Their respective formal and tectonic aspects; material characteristics and construction techniques; as well as the function and symbolic meaning of their architectural elements will be examined.