The future of the churches

Building design

which is known as the "Room of Silence"

At the beginning of 2016, the Wüstenrot Foundation awarded prizes in its nationwide competition “Church buildings and their future” for special projects that renovated, converted or repurposed churches.

At the beginning of 2016, the Wüstenrot Foundation awarded prizes in its nationwide competition “Church buildings and their future” for special projects that renovated, converted or repurposed churches. The 291 entries included many examples of how church buildings and community centers can be preserved as a visible part of cultural identity. We spoke to Dr. Stefan Krämer, Head of the “Science and Research” department at the Wüstenrot Foundation.

Churches in Germany are facing major challenges. Declining parishioner numbers, changing usage requirements and high costs for the maintenance and operation of church buildings require a sustainable strategy to preserve church buildings. However, we believe that it is not only the churches that are responsible for these tasks, but society as a whole, as churches are the bearers of our cultural identity. There has not yet been a general overview of the architectural transformation of churches. Although the Christian churches or the EKD Institute in Marburg, for example, present individual projects for the conversion of churches, a broader overview has been lacking to date. We therefore decided to launch the competition “Church buildings and their future” to contribute to the development of successful strategies for church conversion.

What developments do you see in this area?

The peak of this trend has not yet been reached. Viable strategies still need to be developed in order to save church buildings from decay and convert them in an economically, culturally and urbanistically sensible way. The city of Stuttgart, for example, is planning to set up a working group to develop a plan for the next 20 years. In my experience, Bavaria is only at the beginning of the process of finding a strategy for the future use of church buildings in the context of social change. A lot will definitely happen here.

Which projects in your competition did you personally particularly like?

I think many of the entries were very successful. This time, we awarded prizes to two particularly outstanding designs, otherwise there is only ever one “1st place” in our competitions. It was very important to us to highlight two different usage strategies, on the one hand the realization of a functional church and on the other a project that demonstrates the possibility of collaboration with a cooperative sponsorship. The newly created spatial structure of the Catholic Heilig-Geist-Kirche of the St. Martinus parish in Olpe enhances the quality of the building, also in terms of urban planning. A reduction in size with a new space utilization concept is the more common variant of a redesign. To preserve the Protestant church in the Bochum-Stahlhausen district, those responsible chose to work with a multicultural educational association. The church is now used both in a sacred setting and as a district center for social educational work. This project certainly serves as a role model.

Were there also projects in which stonemasons were involved?

We see ourselves more as an interface between architects and clients. In this respect, the focus was on the interaction between these parties. However, as far as I know, stonemasons were involved in some projects. For example, in the conversion of St. Joseph’s Church in Aachen into the Church of the Holy Sepulchre. The conversion of church buildings into columbaria is particularly interesting both for the churches, as the sacred use can often be retained and a refinancing strategy is already integrated, and for stonemasons, who can carry out the work on the stone. As experts in the field of funerals, many opportunities open up for them. With burial churches, it is very important that an overall picture is created that captures the aura of the place, but also arranges the urn spaces efficiently. The aim was not to create walls of shelves like in a library, but a place that also creates islands for silence and mourning. Architects are not the only ones in demand for this design implementation.

What special insights were you able to gain?

In a comparison within Germany, the new federal states are probably the most advanced with their building projects in this field. As church buildings were no longer used in the GDR era and later – often for financial reasons – did not find their way back to their intended purpose, the question of their future has perhaps been around for a little longer. It is also interesting to note that, in my experience, it is often easier to convert Catholic churches than Protestant ones. Profanation is easier because Protestant church buildings often already have an integrated community center. Many memories of life in the parish are attached to it. The space takes on a different meaning.

In STEIN in June 2016, we take a closer look at the potential of redesigning sacred spaces for stonemasons. You can find out more about the “Church buildings and their future” competition and other Wüstenrot Foundation projects here.

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Digital puzzle with Leibniz estate

Building design

In a cooperative project of the Gottfried Wilhelm Leibniz Library in Hanover, textual contexts in Leibniz’s manuscripts are currently being digitally reconstructed. Whether philosophy, politics or mathematics – Wilhelm Leibniz (1646-1716) was involved in every field of knowledge. “Tranquillity is a step up from stupidity”, the universal genius, whose 300th anniversary of death is in 2016, stated in 1715 […]

In a cooperative project of the Gottfried Wilhelm Leibniz Library in Hanover, textual contexts in Leibniz’s manuscripts are currently being digitally reconstructed.

Whether philosophy, politics or mathematics – Wilhelm Leibniz (1646-1716) was involved in every field of knowledge. “Tranquillity is a step up from stupidity”, the universal genius, whose 300th death anniversary is in 2016, noted in 1715. “One must always find something to do, to think, to design, to be interested in, be it for the public or the individual.” And his inventions have endured to this day: the binary system, differential and integral calculus can all be traced back to the brilliant mathematician. Even when he woke up, the scholar had so many ideas that he didn’t have enough time in the day to write them down. Many of his ideas, drafts and concepts remained unfinished and unpublished. The exceptional talent left around 200,000 manuscript pages to posterity, which are now part of the UNESCO World Documentary Heritage. They are kept together with his letters, the only surviving copy of the four-species calculating machine and his working library in the library named after him in Hanover.

Large parts of his associations have survived on scraps of paper or loose papers. Leibniz himself had cut up the manuscripts in order to organize them thematically later. He used a special cabinet with drawers for this purpose, which is no longer preserved. The so-called Leibniz snippets are currently being restored in a joint project between the Fraunhofer Institute for Production Systems and Design Technology (IPK), the MusterFabrik Berlin, the Gottfried Wilhelm Leibniz Library and the Leibniz Edition (Academy of Sciences and Humanities in Göttingen and the Berlin-Brandenburg Academy of Sciences and Humanities). The project initially comprises the digitization of fragments of the “Mathematica” collection of documents, a total of almost 10,000 sheets. The individual parts should be reconstructed by March 2017. Michael Kempe from the Leibniz Research Center of the Göttingen Academy of Sciences and Humanities at the Leibniz Archive of the Gottfried Wilhelm Leibniz Library in Hanover is leading the project. “Up to now, the leaf fragments and their affiliation have essentially been done manually as part of library indexing and historical-critical editing,” explains the expert. “Put simply, it’s about digital puzzling, about bringing together text fragments in Leibniz’s mathematical writings with the help of an interactive assistance system to achieve a better chronological and content-related classification of the manuscripts.”

The original state is to be restored

Michael Kempe is particularly interested in how Leibniz thought and when he dealt with certain topics. The aim is to restore the scholar’s outpourings to a chronological order. “The exciting thing is that we are using and adapting software developed by Fraunhofer IPK to reconstruct the so-called Stasi files.” A special scanner built especially for the project by the Berlin software company MusterFabrik creates a pixel-free digital image in Hanover that reproduces the shape, color and watermarks of the fragments without distortion. The individual puzzle pieces are then classified, reassembled using digital image processing and pattern recognition and presented to librarians and editors as prepared reconstruction proposals. “The point of the project is to a certain extent a Leibnizian self-application,” says Michael Kempe happily. “We are trying to trace the genesis of this invention with the help of Leibniz’s own invention, binary arithmetic 0 and 1, the computer language developed from it today.” The project is funded by the Klaus Tschira Foundation, Heidelberg.

Spaces for digital rituals

Building design
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Close-up of a modern building, photographed by Iewek Gnos, highlighting innovative digital architecture and structural design.

Spaces for digital rituals – sounds like a hip start-up lounge or the next esoteric workshop in a coworking space. But anyone who still believes that digitalization in the construction industry only means a bit of BIM and a few smart sockets has long since missed the real ritual. Architecture is facing a turning point: Where people used to come together to plan, celebrate or work, hybrid spaces are now emerging that merge analog and digital rituals. What characterizes these new spaces? Who is designing them? And why are they the next big thing for building culture, urban development and the profession itself?

  • Digital rituals are radically changing the use and design of spaces in architecture and urban planning.
  • Germany, Austria and Switzerland are experimenting with hybrid spatial concepts – boldly, but often hesitantly.
  • AI, sensor technology and real-time data are turning buildings and cities into interactive platforms for new forms of community.
  • Sustainability is taking on a digital dimension: the focus is on resource efficiency, adaptive use and sharing models.
  • The biggest challenge remains the interface between people, technology and space – and the question of sovereignty.
  • Architects need in-depth technical expertise, digital ethics and creative vision for these new spaces.
  • Global pioneers are setting standards, while German-speaking countries are still struggling with culture and norms.
  • Digital rituals open up opportunities for participation, transparency and resilience – but also harbor risks of alienation and control.
  • The debate about digital spaces is part of a fundamental paradigm shift in building culture.

Digital rituals: from Zoom meetings to new spatial planning

The pandemic has shown us how it’s done: suddenly half of Europe was sitting in their living rooms discussing building applications, holding lectures or celebrating weddings – all digitally, all somehow improvised. What began as an emergency solution has long since taken on a life of its own. Digital rituals are now part of everyday life: from daily stand-ups in the virtual project room to citizen participation via livestream and communal gaming in the neighborhood meeting place. But what actually makes a room a place for digital rituals? It’s not just sockets and Wi-Fi. It is the deliberate design of interfaces, transitions and atmospheres that combine physical and digital presence. Architects are faced with the challenge of no longer just thinking in terms of cubature and materials, but also software, data streams and interaction design. Anyone who believes that a screen in the foyer is enough has not understood the new spatial organization.

Germany, Austria and Switzerland are experimenting. In Berlin, hybrid seminar centers are being created, in Zurich libraries are becoming collaborative platforms, in Vienna residential buildings are merging with co-working spaces and digital neighborhoods. Initial pilot projects show: The demand for spaces for digital rituals is enormous. However, there is still uncertainty as to how much digitalization a space can tolerate before it loses its social quality. This is where the real work for planners begins – and the struggle to find the right balance between technology and atmosphere.

Something that is often underestimated: Digital rituals are never purely technical. They are always also social and cultural practices. The space must enable people to meet, build trust and act together – even if part of this takes place in virtual space. This places new demands on acoustics, lighting and furnishings, but also on data protection and digital infrastructure. A hybrid space that does not reflect this complexity remains a backdrop with no effect. Anyone planning spaces for digital rituals therefore needs to know more than the DIN standards for media installations.

The debate about digital spaces is part of a larger paradigm shift. It is no longer just about units of use, but about processes, communities and network structures. Digital rituals are shifting the focus from ownership to access, from hierarchy to collaboration, from permanence to flexibility. Spaces are becoming temporary, adaptive, sometimes even self-learning. Architecture is facing competition from UX designers, software developers and data artists, who are also contributing to the new building culture. Those who don’t play along will be left out.

And of course there is also resistance. Not everyone wants to be constantly networked or monitored. The longing for offline, authenticity and retreat remains – and it becomes louder the more digital the environment becomes. Good spaces for digital rituals therefore always offer zones of deceleration, protection and freedom from algorithms. The trick is to interweave the one with the other without slipping into technocracy or digital folklore.

Technology as a driver: AI, data and the new spatial intelligence

You can spin it however you like: without technology, the idea of digital ritual remains mere theory. Only sensor technology, AI and cloud services make rooms truly interactive. In the smart office, algorithms measure room occupancy and suggest optimal workstations. In the smart city, the next available co-working spot is displayed via an app, while the light automatically adjusts to the time of day and individual biorhythms. Anyone who thinks this is still a dream of the future has missed out on the latest developments. Global metropolises such as Seoul, Singapore and Toronto have long since shown how AI-supported spatial intelligence enables new social interactions – and thus also creates new rituals.

In German-speaking countries, the reality is more differentiated. There are lighthouse projects: The open source platforms in Hamburg’s district centers, the adaptive learning architecture at Munich’s universities, the digitally networked neighborhood spaces in Graz. But the big hit has yet to materialize. The reasons are complex: fear of loss of control, lack of interoperability between systems, data protection concerns and, last but not least, a profession that struggles with the role of “room programmer”. But the trend is unstoppable: in future, every room that is to be used digitally will need its own data strategy – from network planning to AI-based process optimization.

This means that architects and planners will have to deal with things that used to be left to the IT department or facility managers. What data is collected? Who controls the algorithms? How are user interests protected? The technical side ranges from low-code platforms and building operating systems to augmented reality, which enables new forms of collaboration. If you don’t stay up to date here, you will not only lose touch, but also access to design sovereignty.

Of course, technology also brings with it new risks. Algorithmic distortion, surveillance, data misuse – all of this is not just the stuff of dystopias, but has long been part of reality. The question of how much control a digital space needs and how much autonomy it allows is a highly political one. New ethical standards and a critical awareness of the side effects are needed. If you want to shape digital rituals, you have to be more than just a technology optimist. They must be able to endure ambivalence – and make it productive.

The end result is the realization that technology is not an end in itself. It is a tool, a stage and sometimes a stumbling block. The best spaces for digital rituals are those that use technology in such a way that it strengthens social interaction – rather than replacing it. This is only possible if planners see digital as an integral part of the space and not as an add-on.

Sustainability reloaded: digital rituals as resource savers or energy wasters?

You might think that digital rituals are one thing above all: energy-hungry. Server farms, 24/7 streaming, sensors at every socket – even the passive house standard becomes a farce when the digital infrastructure consumes more electricity than the building technology could ever save. But the truth is more complex. Digital spaces also offer opportunities for more sustainable use: spaces are shared, vacancies are reduced, mobility is reduced through home offices and virtual meetings. Adaptive control of lighting, heating and ventilation saves resources if used intelligently. But the big problem is that digital innovation can only become ecological progress if design, operation and data management are geared towards sustainability.

There are initial approaches in the DACH region. In Zurich, smart neighborhood networks are being used to manage shared resources such as tools, mobility services and energy. In Vienna, residential concepts are being developed in which digital platforms control the shared use of space and appliances. In Hamburg, experiments are being conducted with digital neighborhood management tools that measure the ecological footprint of buildings and districts in real time. But the system is lacking: there are hardly any binding standards, little monitoring and even less transparency about how sustainable digital rituals actually are.

The problem is that most sustainability certificates are lagging behind digital developments. They evaluate buildings according to traditional criteria – and overlook the fact that the real resource savings lie in operation, flexibility and sharing. Anyone planning digital rituals today must therefore develop their own criteria: How can data economy be achieved? How can the lifespan of digital infrastructure be extended? How can users be motivated to behave sustainably? This calls for innovative approaches that combine architecture, technology and social practice.

Another topic is the risk of digital exclusion. Those without access to digital services are left out – and this not only affects older people or “digital natives” in rural regions, but also urban milieus with specific needs. Sustainability therefore also means the greatest possible accessibility, usability and participation. Digital rituals must not become a new form of social division. They must build bridges, not walls.

Looking ahead shows: The sustainable digital space is possible – but it needs more than green labels. It needs a new culture of collaboration, transparency and taking responsibility. Architects, developers and users must work together to find out how digital rituals can become a driver for resource conservation. Only then will digitalization become a game changer for sustainable building culture.

Competence, control, creativity: what architects need to know now

Designing spaces for digital rituals requires more than traditional design skills. It requires a radical expansion of the skills profile. Architects today need to understand the language of programmers, design interfaces, control data flows and deal with legal issues of data sovereignty. If you can’t do this, you are handing over design sovereignty to others – to tech companies, facility managers or the users themselves. The question of “Who owns the digital space?” is becoming the crux of the profession.

In Germany, Austria and Switzerland, many planners are still struggling with this new role. Training is lagging behind, fees barely reflect digital services and building regulations are tailored to analog uses. But time is pressing: With every new platform, every new smart building toolkit, the influence of external players on interior design grows. If you want to survive as an architect, you have to turn yourself into a choreographer of digital rituals – and that means thinking in an interdisciplinary way, remaining curious and taking responsibility.

Technical know-how is only half the battle. It also requires ethical judgment, communication skills and the ability to moderate complex processes. The architect becomes a translator between users, technology and urban society. They no longer just define spaces, but also rules, processes and interaction patterns. This is challenging – but also a huge opportunity to re-establish the relevance of the profession.

Of course there is resistance. The fear of losing control is real: who controls the digital twin of a building? Who decides what data is collected? And how can misuse and surveillance be prevented? Clear governance structures, open standards and transparent procedures are needed here. The debate is in full swing – and it will shape architecture at least as much as the digitalization of construction production did twenty years ago.

Ultimately, anyone who designs spaces for digital rituals will become a pioneer of a new building culture. They not only create places, but also spaces of opportunity for participation, innovation and the common good. This may be uncomfortable – but it is precisely the kind of challenge for which architecture has always been best suited.

Conclusion: digital rituals are more than a trend – they are the future of building culture

Spaces for digital rituals mark nothing less than the beginning of a new era in construction. They challenge, they provoke, they open up horizons. Anyone who still believes that this is just about technology gimmicks or hip gadgets has not understood the seriousness of the situation. It’s about the question of how we want to live, work and design together in the future – digitally, analog and everything in between. The architecture of the future is hybrid, participative and data-driven. Anyone who wants to shape it needs expertise, courage and a healthy dose of self-irony. Because the real rituals are created where technology and people meet at eye level. Welcome to the age of real-time spaces.