. Arena magazine - Volume 40. Roman-esque and Gothic cathedrals and churchesin point of beauty. They may well betaken as models, therefore, so far as theirstyle is concerned, in designing Christianchurches of to-day. This is not, how-ever, what has always been done withChristian Science churches. Many ofthem have attempted the Greek ideain their designs, various reasons beinggiven for it. An objection commonlyraised to the Gothic style is that it standsfor the form and ceremony of the Ortho-dox church. It is contended that Christ-ian Science is a considerable removefrom Orthodox thought, and t
. Arena magazine - Volume 40. Roman-esque and Gothic cathedrals and churchesin point of beauty. They may well betaken as models, therefore, so far as theirstyle is concerned, in designing Christianchurches of to-day. This is not, how-ever, what has always been done withChristian Science churches. Many ofthem have attempted the Greek ideain their designs, various reasons beinggiven for it. An objection commonlyraised to the Gothic style is that it standsfor the form and ceremony of the Ortho-dox church. It is contended that Christ-ian Science is a considerable removefrom Orthodox thought, and that thisdifference should show in the style of itschurch edifices. But the Renaissancestands for orthodox thought as truly asdoes the Gothic, as witness St. Petersin Rome and numberless other Renais-sance churches that have been built andare used to-day by one or another of theorthodox church forms. It is also saidthat the idealism of Socrates, preachedDigitized by VjOOQlC The Architecture of the Christian Science Church. 193. CHURCH OF THE CHRISTIAN SCIENCE SOCIETY, MILWAUKEE. ELMER GREY, ARCHITECT. in pagan temple days, was nearer to theChristian idealism of Christian Sciencethan is much of the later religion callingitself Christian, and that for this reasonthe Greek temples might appropriatelybe used as motifs for Christian Sciencearchitecture. But Greek historians tellus that the rank and file of the ancientGreeks were not at all the kind of peoplewho were likely to have been followers ofSocrates. They worshiped the godsand the oracles and participated inobscene rites. It is a question whetherSocrates ever used the Greek templesfor the purpose of promulgating his phil-osophy. And even if he did, even if weassume that the Greek temples standfor the thought of a few exceptionalGreeks, a return from orthodox Chris-tian thought to theirs would as a recentwriter in the Christian Science Journal(May, 1908, p. 75) made clear, be noadvance. Notwithstanding this fact at least oneart
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