Članak govori o urbanističkim obilježjima liturgijskih građevina u Zagrebu u 20. stoljeću, a rezultat je istraživanja provedenog prema prethodno postavljenim kriterijima. Istraživanje je provedeno na temelju obilaska terena, analize zatečenog stanja i analize smještaja liturgijskih građevina na Hrvatskoj osnovnoj karti. Rezultati istraživanja pokazuju da su liturgijske građevine u 20. stoljeću u Zagrebu prestale biti gradotvorni element kakav su bile u prethodnim povijesnim razdobljima, te da se pred njima formiraju javni prostori dominantno privatnog karaktera.

This paper intends to enlighten the relationship between the architect and the client on the example of the construction of the church of Our Lady of Lourdes in Zagreb whose construction started in 1934 and today is almost finished. The project is a result of continuous cooperation between the architects Zorana Sokol-Gojnik and Igor Gojnik and the representative of the Franciscan Province, liturgist Ante Crncevic, who was in charge of the liturgical program, and Ivan Maletic, who was in charge of organizing the construction and financing.In this project, every architectural gesture and every place in the space has been carefully considered in an open and confidential dialogue between the architect and the liturgical theologian, in real mutual trust, humility, and teachability. The role of the architect is that of a conductor or director who must constantly keep the entire space under control and bring the parts into harmonious relationships.

This paper aims to synthesize recent knowledge about the churches built between 1492 and 1918 in the Kaštela area and present its characteristics obtained by research in the doctoral thesis of the first author. The research covered 18 churches located in the coastal area. Fourteen churches have been preserved, two were pulled down, while the existence of two other churches was detected on old maps and in written documents. After a genealogical and catalogue study, a typological and stylistic analysis of the churches has been made. The longitudinal aisleless churches as a dominant shape vary in dimensions, type of construction, construction solutions and elements of architectural decoration.

This paper examines the spatial integration of post-socialist churches and parish complexes within the modernist housing estates of Novi Zagreb. Constructed after 1990 in neighbourhoods originally planned without sacral programs, these buildings represent a specific form of post-socialist urban intervention. The study employs a qualitative, comparative approach, analysing five case studies through the parameters of urban context, volumetry, spatial composition, program, and public space interface. The analysis identifies a limited set of recurring typologies that define patterns of spatial integration within the existing urban fabric. The findings indicate that these complexes do not function as dominant urban elements, but instead adapt to the open, functionally organized structure of modernist planning. Their impact on public space remains limited, as they rarely generate new centres or clearly articulated urban nodes. At the same time, the results reveal a shift from singular religious buildings toward programmatically expanded parish complexes that incorporate social and community functions. However, this transformation remains largely internal and does not lead to a significant reconfiguration of the urban structure. The paper contributes to the understanding of post-socialist urban transformation by identifying typological patterns and interpreting religious architecture as a context-dependent urban actor.

Durante el Concilio Vaticano II, Croacia formaba parte de Yugoslavia. Un nuevo sistema político promovió una cosmovisión atea. El resultado de ese proceso fue una relación de mutua hostilidad entre la Iglesia y el gobierno oficial, y una profunda división de la Iglesia y la sociedad. Esto derivó en intervenciones extrañas en el campo de la arquitectura sagrada. La mayoría de las intervenciones ocurrieron en las adaptaciones de santuarios después del Concilio Vaticano II. Muchas de ellas reflejaban la falta de cooperación entre expertos. El cambio del sistema político ocurrió en 1990. El nuevo sistema democrático trajo libertad a las religiones, pero la nueva guerra desestabilizó nuevamente a la sociedad. El resultado fue un boom en la construcción de edificios sagrados que refleja la crisis de ese momento. En la última década, la situación está cambiando debido a las iniciativas que reúnen a teólogos, liturgistas, arquitectos, conservadores de arquitectura y artistas que trabajan en los edificios sagrados.