EACWEnvironment and Art in Catholic Worship (book)
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Rose does provide some less well-known background on the origins of EACW. Its ideas were largely lifted from a 1973 book by Protestant architect Edward Sovik, and then carefully reworded to appear as positive principles, masking Sovik's straightforwardly negative, antichurch attitudes.
He emphasises in several places that EACW in its original form was never a binding or authoritative document for anyone, even in the U.S.
Vosko was likely to discuss, and how they could be selectively described to bolster his case for an EACW vision of a church interior.
In place of using OPW (or EACW), suggest that the source documents cited in OPW be used directly (e.g.
Further, EACW was held up as the authoritative document that would be guiding our decisions.
Bishops commissioned a new task group to revise EACW. A final draft has been produced under the working title of Domus Dei (The House of God) and was presented for review by some 30 bishops at their recent conference in November 1999.
Conference of Bishops, our pastor agreed that EACW would not be used as a guideline for our liturgical decisions concerning the building of a new church in our parish.
As a result of EACW, many churches removed all the statues and liturgical art in an effort to make the church building "a shelter or 'skin' for liturgical action" that "does not have to 'look like' anything else, past or present", as suggested in that document.
In the October 9 issue of America, Nathan Mitchell, associate director for research at the Centre for Pastoral Liturgy at the University of Notre Dame, praised EACW, criticizing the new view as being part of a movement "to reassert those ancient beliefs, liturgical rules, and devotional practices that once made Catholicism synonymous with certitude."
Other defenders of EACW object to 'maintaining a functional understanding of the church' (i.e., a place where Liturgy is celebrated); they prefer, what they call 'deeply considering the theological ramifications of the church as an image of heaven, the dwelling place of God.' (Zenit, Dec 2).