This article is devoted to an analysis of scholarly literature dealing with church buildings in contemporary urban space, both outside and inside Russia. Five analytical approaches were defined: historical, sociological, spatial, theological, and economic. In the historical approach, a church building is taken by itself, with no active relation to the social environment. In the sociological approach, the social processes around the church become central. The theological approach is similar, but here the focus is on the spiritual dimension of church activities. Spatial characteristics of the church building and its environment are central for the approach we call spatial. The last approach deals with the church economy as a part of urban economic life. The presence of a church is an absolute necessity for Christians, and research into templelike structures must be complex and combine all various approaches.

Keywords: church, temple, church building, city, urban space.

The buildings of the Orthodox church stand out in the modern city both for their appearance and for their purpose. By itself, it is a unique and remarkable structure against the general background, a label that characterizes religious and cultural identity in the modern world1. In him

1. Spasojevic, M., Milojevic, M. (2014) "New Churches in the Cities of Serbia and Site Selection for their Construction", Prace Geograficzne, Zeszyt 137, p. 39. Instytut Geografii I Gospodarki Przestrzennej Uj Krakow.

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historical memory is embodied-a connection with the past and hope for the future 2. Naturally, it arouses the interest of researchers in various fields of scientific knowledge. In the second half of the 20th century, the number of publications dealing with church structures in one way or another grew, while the actual structure was not always the focus of research, but often it played a supporting role, for example, as a designation of the location of a community. Most of the studies were conducted abroad. In Russia, for historical reasons, such works began to appear only in the 1990s.

The publication of the three-volume work "Cities and Churches: an International Bibliography"indicates the interest in church research in urban space3. This is a bibliography of studies of urban churches, the only work of this scale. It shows how the processes associated with urbanization - social conflicts, racial tensions, and poverty-affected Christianity from 1800 to 1990. The study is divided into historical periods. Each period contains key factors, events and their chronology. The main works related to the activities of the church in the city are presented in chronological order. The work focuses mainly on North American cities, but it also includes particularly significant works in other countries.

This review is not intended to give an exhaustive picture of the research of churches and the activities of the church, since the number of such works is very large and the range of issues considered is extremely extensive. Here I would like to show modern approaches to the study of church buildings, the social relations that arise around them, how they are integrated into urban space, and what aspect of their existence or activities related to them interests the authors. Moreover, we can limit ourselves only to those studies where the church building appears or the territory where the church is located is mentioned - the local community, district, city, that is, to one degree or another, the temple is present as a material object. In the considered works, several approaches can be identified:-

2. Clark, J. (2007) '"This Special Shell': The Church Building and the Embodiment of Memory", Journal of Religious History 31(1): 60.

3. Hartley, L.H. (1992) Cities and Churches: an International Bibliography. American Theological Library Association and Scarecrow Press.

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historical, sociological, spatial, theological, economic. This classification is made on the basis of the subjects studied in the articles, what the work is devoted to - what direct aspect of the existence of a church building interests the researcher.

Historical approach

The historical approach can include several directions. First of all, these are studies on the history of architecture 4, art history 5, where the temple building is considered as a separate, independent element, regardless of the environment, the space in which it is located, or the social aspects of the place. Only the historical context of its construction and specific points in its history can be mentioned. What unites these trends is the authors ' direct interest in the building as a material object and as a work of architecture in a historical perspective. This is either a certain period of time, or the entire time of the building's existence since its inception.

In addition, at the end of the XX century, historical works of a different plan began to appear. They are characterized by "applying an integrated approach to research ... history of temples"6. As a rule, this is a detailed historical study, most often of individual structures, less often of several structures. They provide a comprehensive description of the history of creation, the personalities of the builders, the characteristics of the social environment at the time of creation and in the main time periods, possible transformations, transformations. Aspects of the social and cultural aspects of the community's activities and their transformation over time are considered and analyzed. Thus, in the work of T. A. Rutman, in addition to public religious events (parish holidays, religious processions), in which people take part

4. Tumanik A. G. Russian Orthodox Cathedral Church of the second half of the XIX century (on the example of the architecture of the largest Orthodox churches in Siberia). Dissertation for the degree of Doctor of Historical Sciences. Ulan-Ude Publ., 2002.

5. Ghazaryan G. V. Temple in Gandzasar. Architecture and reliefs. Dissertation for the degree of Candidate of Art History. Moscow, 2010.

6. Rutman T. A. Temple in the historical and cultural environment of the Russian city: Churches of Elijah the Prophet and John the Baptist in Yaroslavl. Dissertation for the degree of Candidate of Historical Sciences. Yaroslavl, 2002.

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only believers participate, the socio-cultural functions of churches are noted: "organization of primary education, improvement of the moral climate, assistance to the poor and sick, organization of cultural leisure, ... publication of a magazine"7. The study of the Riverside Church in New York focuses on social changes, cultural changes in the urban environment, and also related to community activities8. In a study on Toronto's temples, 9 a decrease in the number of church buildings in the city was noted : temples were either destroyed, because the place was needed for the construction of other buildings, or they were converted, rebuilt for other needs, in particular, industrial ones. This was caused not only by the general trend of secularization, but also by a specific change in the economic and cultural life of people in a given place, the ongoing process of urbanization, as a result of which people made the appropriate choice - they abandoned religious buildings in favor of economic facilities. In the suburbs of the same city, a different picture was noted.

In the work devoted to the construction of churches in London, the arrangement of temples, and divine services during the reign of James I of England (the beginning of the XVII century), the influence of public sentiment and religious consciousness on the appearance of the material building of the temple, its "physical structure"is noted 10.

Thus, researchers in the field of history pay attention to the importance of social aspects, the social environment, the space of the city, where the object of research is located, and take into account the "complex system of mutual influence of the temple and the city" 11.

A sociological approach

Within the framework of the approach that can be called "sociological", we consider not the building of the temple as such, but the activity of the church itself.,

7. Ibid., p. 4.

8. Paris, P., Cook, J., Hudnut-Beumler, J., et.al. (eds) (2004) The History of The Riverside Church in The City Of New York. New York: University Press.

9. Caulfield, J. (1995) "The Growth of the Industrial City and Inner Toronto's Vanished Church Building", Urban History Review / Revue d'histoire urbaine 23(2): 3 - 19.

10. Merritt, J.F. (1998) "Puritans, Laudians, and the Phenomenon of Church-Building in Jacobean London", The Historical Journal 41(4): 935 - 960.

11. Rutman T. A. Temple in the historical and cultural environment of the Russian city: Churches of Elijah the Prophet and John the Baptist in Yaroslavl. p. 7.

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processes related to the church, namely, liturgical and social activities. They view the church from the point of view of its participation in social processes in society, its involvement in them. Attention is paid to the social aspect of the parish's existence and related processes that are external to the church.

(a) The Church's liturgical activities

These studies speak about the importance and significance of the temple as a place of worship and sacred actions for believers. On the one hand, the liturgical activity and sacred life of the church is an internal process, but in this case the research is devoted only to external aspects of the service, regardless of its content, church preaching, views and positions of the church on various socially significant issues. It does not take into account exactly how the church influences the worldview of its members. The works take into account the external factor of liturgical activity, that is, the church building is considered as a significant social place, a point of attraction for people in their daily, "worldly" life. For example, permanent members of parishes include regular church visits in their daily routines. Non-church members (those who consider themselves believers but do not attend church services) come only during significant events in their lives. Non-believers often behave more cautiously in the immediate vicinity of the temple. Even in the absence of churches and places of worship and in the presence of direct or hidden prohibitions on participation in worship, as was the case, for example, in Soviet times, people still found the opportunity to perform services; there were even cases of an increase in the number of believers after the closure of temples, 12 an increase in interest in religion among young people, which as a form of protest; new ways of transmitting religious content were used - recordings on magnetic tape on a household tape recorder. Interest in religion was also aroused by the performance of the law-

12. Zhuk S. Religious practices, everyday religiosity and Western mass culture in the closed city of Dnepropetrovsk in the post-Stalin period (1960-1984). Gosudarstvo, religiya, tserkva v Rossii i za rubezhom [State, Religion, Church in Russia and abroad]. 2012. N30 (3-4). pp. 349-379.

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vedas with Christian subjects by famous artists of that time 13.

Residents did not directly oppose the authorities, but tried to circumvent the authorities ' demands, "outsmart" them and preserve religious space. In the non-Christian environment of China, there were similar examples: for example, temples were renamed in honor of the officially recognized Confucius, and old deities were left inside. By reformatting their religious practices, believers have integrated them into the changed urban space and adapted their values to the new political conditions.14
The city of Magnitogorsk is a good example 15. This city was built in Soviet times on an empty place, and it was assumed that this would make it possible to tear people away from their previous traditions and habits, to create a new type of person - a "Soviet person", without religion, since a new urban environment was formed here, in which there was no place for temples and other familiar structures. Instead, new types of buildings appeared - cultural centers, clubs, cinemas. New holidays were introduced, and they purposefully coincided with religious holidays in order to replace the latter. A person was cut off from his past, from the usual space, environment. In this case, people sought the opportunity to conduct religious rites in dugouts or at home, or found a remote temple, sometimes located at a distance of more than twenty kilometers, and in conditions when public transport practically did not exist (1930s). The family played an important role, as often only parents could communicate the basics of the faith to children born in a new place, in a new environment, against the background of active anti-religious propaganda in schools and extracurricular organizations.

In these and similar works, it is important to note that people could not imagine their life without worship and without churches, and even during the period of persecution, they tried by all means to lead a religious life, participate in divine services, and conduct religious rites. After the change of the Communist government-

13. Ibid.

14. Shuk-Wah, P. (2008) "Religion, Modernity, and Urban Space: The City God Temple in Republican Guangzhou", Modern China 34(2): 247 - 275.

15. Makarova N. "Gorod bez tserkov": religiosity in Magnitogorsk in the 1930s / / Gosudarstvo, religiya, tserkva v Rossii i za rubezhom [State, Religion, Church in Russia and abroad]. 2012. N30 (3-4). pp. 158-180.

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In the countries of the former USSR and Eastern Europe, rapid restoration and construction of new churches began. But the pace of restoration and the number of churches opening do not meet the needs of believers. Thus, in Russia, the total capacity of Orthodox churches is less than the accepted indicator - 10% of the number of regular visitors to churches according to sociological surveys.16 For this reason, existing structures were adapted for churches so that believers could come and participate in public services. In some regions of the country, the proportion of such adapted churches reaches 30% of the total number of 17.

(b) Social service

The largest number of studies is devoted directly to the social aspect of the work of the church, its extra-liturgical activities in the area that is commonly referred to as social work or social ministry. The reason for this seems to be that it is this aspect that is most noticeable to society as a whole, including non-believers or non-church people. Research topics are very diverse, ranging from specific cases of individual parishes ' activities to regional influence.

At the parish level, much attention is paid to the work of the church aimed at reducing the consequences of social and economic inequality and social tension. This is the activity of parishes in poor areas, in the so-called inner city. This kind of work is traditional

16. See the rules in: SP 31 - 103 - 99. Set of rules for design and construction. Buildings, structures, and complexes of Orthodox churches. Appendix G. Gosstroy Of Russia. Moscow. 2000. See calculations in: Berdinsky M. V. Adaptation of existing structures for the Orthodox church. Dissertation for the degree of Candidate of Architecture. Moscow, 2009. p. 7. According to VTsIOM, the number of regular visitors to the church is 10-12% of the respondents (https:// wciom.ru/index.php?id=238&uid=3769, accessed from 20.12.2016), the number of people who regularly begin the sacraments is 7% (https://wciom.ru/index.php?id=236&uid=13385, accessed 20.12.2016). According to Appendix D of the Joint Venture 31 - 103 - 99 (see above), for larger calculations of the capacity of churches, it is recommended to use the indicator "7.5 people per 1000 inhabitants of this group living in the service area", which is 10% of the number of regular visitors to the sacraments, which is not enough.

17. VTsIOM, ibid. (see note 16).

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for the church and the usual, expected by society 18, since it has existed since the foundation of Christianity and its theological justification is set out in the Gospel 19. Assistance is provided, if possible, to all segments of the population-from children to the elderly. Considerable attention is paid to educational programs, both implemented directly by parishes and cooperation in this area with secular schools, 20 as the quality of education in poor areas is low and many young people, unable to get enough education and find work, are forced to violate the law. The question of how the church contributes to the socio-economic development and success of young people and their ability to integrate into the existing economic system was studied 21. Attempts were made not only to smooth out the consequences of socio-economic differentiation of society at the level of local communities, but also to level out the causes of this situation by implementing citywide programs with the participation of many parishes and public organizations.22
Social capital is considered one of the ways to improve the quality of life and counteract the consequences of social inequality: "social capital, social support networks are important for improving the quality of life of people" 23. Loneliness, a sense of isolation from society, a sense of insecurity have a negative impact on a person. The Church provides an opportunity for communication, mutual support, and encourages people to be more active

18. Ballard, P. (2005) "The Church at the Centre of the City", The Expository Times 116(8): 253 - 258.

19. Лк.14: 12 - 14; Мф.25: 31 - 40.

20. Purdy, N., Meneely, H. (2015) "Good News for the Poor? A Case Study of Church and School Collaboration in Inner-City Belfast", Pastoral Care in Education 33(3): 147 - 153.

21. Cook, K.V. (2000) ""You Have to Have Somebody Watching Your Back, and If That's God, Then That's Mighty Big": The Church's Role in the Resilience of Inner-City Youth", Adolescence 35(140): 717 - 730.

22. Bishop Anthony Pilla (1996) "The Moral Implications of Regional Sprawl: the Cleveland Catholic Diocese's Church in the City Vision and Process", National Civic Review 85(2): 49 - 52.

23. Zabaev I., Oreshina D., Prutskova E. Sotsial'nyi kapital russkogo pravoslaviya v nachale XXI v.: issledovanie s pomoshchei metodov sotsial'no-setevogo analiza [Social capital of Russian Orthodoxy at the beginning of the XXI century: research using methods of social network analysis]. 2014. N32 (1). P. 41.

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participate in the life of society and the state 24. At the same time, the positive impact of interaction is received not only by those who are helped, but also by those who provide assistance; one way or another, "religion ... it can be a factor that increases social capital"25.

The social activity of the church, which deals with the urgent problems of society, is often considered as a necessary aspect of the existence of the church, without which the community cannot imagine its life. It is called "the liturgy after the liturgy"26.At the same time, it is often seen as a form of preaching Christianity, a way to attract new members to the community. Accordingly, it is a way of creating new communities and expanding and preserving existing ones. One view of extra-liturgical activity is that the church must take into account the characteristics of the local community in order to effectively serve for its benefit. The peculiarities of social life influence and shape the features of church life and mission 27.

Due to the huge variety of forms of social and extra-liturgical activities, researchers have attempted to classify churches and communities according to this criterion. For example, between 1945 and 1960, a study was conducted in 700 cities in the United States28. One of the conclusions of the study was that the task of classification is extremely difficult, but an attempt was made to make such a typology for Protestant churches. Briefly, we can distinguish two aspects of this typology. The first method of classification is classification in relation to the various socio-cultural conditions in which the parish exists and in accordance with which it conducts social work. Two options are highlighted here. The first one is characterized by the fact that the parishioners of these churches live at different times-

24. Alex-Assensoh, Y., Assensoh, A.B. (2001) "Inner-City Context, Church Attendance, and African-American Political Participation", The Journal of Politics 63(3): 886 - 901.

25. Zabaev I., Oreshina D., Prutskova E. Social capital of Russian Orthodoxy at the beginning of the XXI century: research using methods of social network analysis. p. 64

26. Yun, J. (2012) "Building the Local Church in South Korea Through a Needs-oriented Diaconal Ministry", HTS Teologiese Studies / Theological Studies 68(2), #Art. 1193, p. 2.

27. Ibid., p. 4.

28. Shippey, F.A. (1960) "The Variety of City Churches", Review of Religious Research 2(1): 8 - 19.

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private places of the city, including at a great distance. What they share is belonging to the same or similar social groups, they have similar income, education, and social status. In order to be in the church with people of their own circle or from a close social group, they agree to travel a long way to the church. Parishioners of the second type of parishes live relatively compactly at a small distance. In each of these types, you can also select subtypes, and as a result, the number of options turned out to be quite large. The second method of classification included an attempt to take into account the requirements of religious leaders, so that the classification also reflects the peculiarities of the teaching of a given direction (church, denomination). As a result, the number of options becomes so large that the actual social aspect of community life is almost lost sight of.

Spatial approach

When using what can be called the spatial approach, various spatial characteristics of temple buildings are taken into account. Conventionally, they can be divided into "external factors" and the actual building of the temple. External factors are the characteristics of the temple area (social, demographic, and economic composition of the population, distance from the center, type and purpose of development), the location of the temple relative to other structures, and the features of buildings adjacent to the temple. In other words, all this can be called characteristics of the environment surrounding the urban space. The actual building of the temple is the features and features of the temple structure itself: appearance, shape, organization of the internal space. Spatial characteristics, both external and internal, can either only be taken into account and taken into account as secondary properties of the structure when studying phenomena related to the parish or church (mainly social activities), or they can be directly the subject of research.

(a) A temple in urban space

Works that consider a temple in an urban environment take into account spatial characteristics that are external to the building: the area where the religious structure is located and its location.

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features, surrounding landscape, buildings, and so on. To some extent, the temple building is considered as a separate spatial object. These factors are considered as additional, are taken into account, and are taken into account in the process of studying the parish's activities and social processes in the area of the church building.

One of the first large-scale studies that took into account the location of churches was conducted in North America in the 1920s and 1930s and focused on the success of Protestant parishes in order to provide practical recommendations for church leaders to strengthen existing and create new communities.29 The number of parishioners was used as a success criterion. The study examined 970 Protestant parishes from 47 denominations in 16 cities. The aim of the study was to provide a practical justification for the thesis that a parish depends on its urban environment and location. The hypothesis was that poor and disadvantaged areas were grouped with weak, declining parishes, and in prosperous areas - prosperous ones. In general, this hypothesis was confirmed, but some parishes, about 12-13%, did not fit into this framework. The author calls such parishes non-modal. Moreover, this is true for both successful and unsuccessful parishes - in prosperous areas there are unsuccessful parishes (sub-modal), in disadvantaged areas there are successful, prosperous parishes (super-modal). The author divides the latter into two types: those who are independent of the environment and those who strive to meet the needs of people living in a given area. By comparing it with ordinary (modal) parishes, the author identifies the following characteristics for sub-modal parishes: low adaptability, low group solidarity, competition, lack of financial resources, lack of leaders. Conversely, for super-modal parishes: adaptability, group solidarity, good premises or new equipment, diverse social programs or a well-developed single program, good funding.

This hypothesis was used later, for example, in a study from the 1970s to the 1980s.30 But it's not about the pro that is being considered here-

29. Sanderson, R. (1932) The Strategy of City Church Planning. New York: The Institute of Social and Religious Research.

30. Hadaway, C.K. (1982) "Church Growth (And Decline) in a Southern City", Review of Religious Research 23(4): 372 - 386.

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The number of parishioners has changed, but the causes of such processes are being investigated, the territory and the area of the church's location are being studied. The focus is again on the Protestant denomination. It is shown that the parish, its life, well-being, depends on the environment (district, social composition of the population). The reason for this is that the church is conservative and rooted in the local community.

In another study of this type, in which the characteristics of the church are considered dependent on the location of the city, parishes are classified according to the district of location 31. It is assumed that in each district the church has its own specific opportunities and problems that it faces. As mentioned above, social, economic, and other features of parish activity are taken as primary characteristics, while the spatial parameter of belonging to a particular district is considered secondary. There are six types of parishes: downtown, old residential area, new residential area, foreign-speaking, Black communities, and a separate "economic" group of parishes for which economic problems and problems of finding a living are the primary ones. This approach was further developed. For example, we used an approach based on concentric zones - distance from the city center 32. There were five zones: again, the center (downtown), the transition zone, areas where workers live, sleeping areas (more prosperous than the previous ones), and the suburbs. Each zone forms its own parish type.

If in Western countries the problem for the church is a decrease in the number of believers, a decrease in the number of parishioners and the closure of churches as a result, then in the post-Soviet countries there is an acute shortage of church buildings. In the period after 1990, not only the active restoration of old, destroyed churches began, but also the construction of new 33, as the urban population increased significantly-

31. Sears, S. N. (1936) City Man. New York and London: Harper & Bros.

32. Leiffer, M.H. (1955) The Effective City Church. Abingdon Press.

33. Over 25 years of religious revival, the Russian Orthodox Church has built 25,000 new churches in Russia and around the world. New Orthodox churches in Russia. 1990s-2010s Photo review. http://www.pravoslavie.ru/63345-html. Accessed 14.11.2016. (This includes both churches built on the site of those demolished after 1917, and those built on a new site.)

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the number of temples, on the contrary, decreased and new temples were not built. There was a question of the optimal choice of the location of new temples. For example, the principle of walking distance to the church building is used - usually about 15 minutes. At the same time, the capacity of the church is calculated based on the number of believers who regularly attend services, according to sociological researchs34. This approach is similar to the principle of selecting a site for the construction of primary schools, gas distribution stations, or bank branches.35 The city authorities assumed that the satisfaction of religious needs is one of the functions of the city, and its fulfillment is significant not only for believers, but for the city as a whole. In addition, temples are not only objects of pilgrimage or religious tourism, but also part of the national identity of the country, and influence the formation of cultural identity.36
There are works that attempt to assess the relationship between churches and urban space 37. The so-called ecological approach 38 is applied, when a religious congregation (community, parish) is considered as one of the social institutions that are formed and operate in society - in politics, economy, and culture. The congregation is analyzed as interacting with other units of society - people, organizations, and cultures. The space is considered as a physical one - a building owned by the church. The physical place of prayer (the temple) is important for believers. The security of the place of prayer is equal to the possession of a place, a space. The church gives people a religious " sense of home." Social space is formed within the physical one.

34. Spasojevic, M., Milojevic, M. "New Churches in the Cities of Serbia and Site Selection for their Construction", p. 46.

35. Hong Zhaohui, Yan Jiamin, Cao Lu (2014) "Spatial and Statistical Perspectives on the Protestant Church Shortage in China: Case Studies In Hangzhou, Zhengzhou, Hefei And Fuzhou Cities", Journal Of Third World Studies XXXI(1): 97.

36. Spasojevic, M., Milojevic, M. "New Churches in the Cities of Serbia and Site Selection for Their Construction", p. 48.

37. Pae, Keun-Joo С. (2008) "Negotiated or Negotiating Spaces", Crosscurrents 58(3): 456 - 474.

38. Eiesland, N., Warner, R.S. (1998) "Ecology: Seeing the Congregation in Context", in N. Ammerman, С. Jackson, С. Dudley, W. McKinney (eds) Studying Congregations: A New Handbook, pp. 40 - 77. Nashville, TN: Abingdon Press.

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(b) The temple building and its social functions

This category includes works devoted directly to the space of religious buildings, the external and internal shape of buildings, their impact on people and the surrounding space. Here, spatial characteristics are paramount, they become the object of attention and study. This is primarily research in the field of architecture. In such works, as a rule, some aspect of the interaction of a building and space, a person, is considered. For example, it examines how well the church building meets its function, how satisfied visitors are with the internal atmosphere, and whether it corresponds to the prayerful state of the believer. 39 The church building is perceived rationally and evaluated by the "consumer" in terms of performing its functions and meeting its needs.

It is no coincidence that such a type of Protestant church building as a "megachurch"has emerged in North America.40 These are structures with a capacity of several thousand people. They are functionally adapted for the gathering of a large number of people, so they look like a concert hall or a shopping center. The traditional church building is also functional, but it was built to fulfill the main task of the church-worship and especially the divine liturgy. It embodies in itself, in its form, theological ideas, Christian symbolism. This is theology in architecture. In the absence of the Eucharist, the "megachurch" is only a functionalism of congregations... The megachurch is a Christian expression of American pop culture. With its territory strongly resembling shopping malls and corporate headquarters, it is persistently proposed by its supporters as a radically new model of the church, which demonstrates a new architectural language of the American people.

39. Shin Jung-Hye, Miller, S. (2014) "Audio-Visual Environment and the Religious Experiences in Green Church Buildings: A Cross-Case Study", Journal of Interior Design 39(3): 1 - 24.

40. Nelson, L.P. (2007) "Placing the Sacred: Reflections on Contemporary American Church Architecture", Colloquium: Music, Worship, Arts. Yale Institute Of Sacred Music, 4. [https://ism.yale.edu/sites/default/files/files/Placing%20the%20Sacred.pdf, accessed on 14.11.2017].

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evangelism... According to one of the pastors of the megachurch, "we would like to do what it means to be here, right here and now, and not what will happen in the other world." The fully realized result is an architecture that addresses the everyday, everyday life of an American suburb 41.

In addition to the actual church institutions that conduct extra-liturgical activities, megachurches usually also house secular service establishments - cafes and restaurants, shopping pavilions. In such a building, there are no references to the supernatural, the divine.

If the placement of secular organizations in such a structure, which looks absolutely "worldly", does not cause resistance, then the issue of using traditional church buildings similarly caused discussions. Proponents of this use argued that life is a single thing, and in the consecrated building of the temple this unity is manifested; therefore, using a part of the building for other purposes, the church thereby sanctifies these goals, certain activities.42
But at the same time, however, there are concerns that such multifunctionality will obscure the significance of the temple building as such, and will obscure the actual religious purpose of the church.43 As noted in the research, religious, communal, private and public memories are rooted in the church, and they are harmoniously combined in the current temple 44. The temple building carries historical and semantic significance, even if the building is empty. It embodies religious memory, reminds the community and the community of religious covenants and commandments. It is a collective memory of the spiritual. The view of the temple, unique in space and time, is a symbol of Christianity in a modern city, it reminds the individual of the purpose of Christianity, reminds the community of the existence of Christianity. The works speak about the significance of the traditional Christian church and its influence,

41. Ibid., my translation, p. 1.

42. Rhome, H.C. (1970) "The Secular Use of Church Buildings. By J. G. Davis. New York: The Seabury Press, 1968. 305 pp", Journal of Church and State 12(2): 344.

43. Clark, J. "This Special Shell": The Church Building and the Embodiment of Memory", p. 77.

44. Ibid., p. 59.

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even if it is closed, when nothing happens in the building. Rejection of the temple leads to a certain destabilization in society, since the temple and its symbols have an impact on society: "Temple symbols not only give an idea of the essence of a person, his place and role in the world, about his connection with God, but also regulate the spiritual and moral cross-section of relations between people in society." 45
A theological approach

It is necessary to mention the theological approach. Here the subject of attention is the internal, liturgical life of the church. If in the framework of the sociological approach the church is considered as a public organization that engages in social activities, then here the church appears primarily as a religious organization, and the subject of study is a theological understanding of the church's activities in the urban environment.

This issue receives considerable attention in Protestant churches. The Church of England has conducted specific research on this topic.46 The final document outlines the main challenges of modern society and how the church can and should respond to them. The main conclusion is that the church cannot be considered separate from the world; it cannot be assumed that there is a sanctified church with pure people and, behind the church fence, a sick, infected world with sick people. The Eucharistic life is impossible if we do not accept that the sorrows and joys of the world are also our sorrows and joys. It is also unacceptable to consider the church as the only place of divine grace in the earthly world, but the whole world is such. The Church is responsible for the entire city, which is at the epicenter of the processes of urbanization and where the consequences of these processes - religious and social contradictions-are most pronounced.

The central theme is social differences: one of the characteristics of the city was the contradiction between wealth

45. Lokonova E. L. The Temple as a cultural and symbolic text (on the example of an Orthodox Church). Abstract of the dissertation for the degree of Candidate of Philosophical Sciences. Rostov-on-Don. 2008. pp. 8-9.

46. Faith in the City. A Call for Action by Church and Nation (1985). Church House, Dean's Yard London: Church House Publishing.

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and poverty, success and economic dependence 47. On the one hand, rich city centers and downtowns, on the other - favelas and other slums 48. Slums are not a specific fault or omission, but a consequence of the general state of society, its illness. In these "concentration camps of our time", society forces those whom it does not want to see to live in order to create a semblance of well-being.49 Positivist political science has given rise to two misconceptions about urban life. The first reduces human choice to maximizing benefits and income and does not notice the social embeddedness of a person in a certain format of society. The second equates economic growth with the public good, and leaves aside social inequality and the cost of that growth. With the development of capitalism, some of the vices and virtues were reversed: usury became a legitimate and respected business, and charity and begging became frowned upon. Human activity was divided into public (secularized) and private. Religion remained only in the private sphere. The State as a means of achieving the common good has given way to liberal democracy as a structure that ensures that people achieve their private interests while observing certain rules.50
In the middle of the 19th century, the Inner Mission movement emerged in Protestant Germany, founded by Johann Hinrich Wichern. One of the postulates of the movement was that the modern city was the epitome of decline. 51 Social inequality is a manifestation of moral decline, which was the result of a departure from Christianity. Hence, poverty is a consequence of secularization and loss of faith. Thus, the social issue has religious causes, and the conflict of poverty vs wealth can be overcome through a new Christianization of the general population.-

47. Ruth, С. (2015) "Anticipation of the Future-Faith in Urban Space. Opportunities and Challenges of Church-based Action in the Social and Religious Ambivalences of the City", Neue Zeitschrift Fur Systematische Theologie Und Religionsphilosophie 57(3): 349.

48. Ballard, P. (2005) "The Church at the Centre of the City", The Expository Times 116(8): 255.

49. Harmon, J. (1963) "The Church in The City", Crosscurrents 13(2): 161.

50. Ramsay, M. (1998) "Redeeming the City. Exploring the Relationship Between Church and Metropolis", Urban Affairs Rewiew 33(5): 599.

51. Ruth, С "Anticipation of the Future-Faith in Urban Space. Opportunities and Challenges of Church-Based Action in the Social and Religious Ambivalences of the City", p. 349.

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the organization of the local community and social structure in accordance with life in the urban environment. A good city is, first of all, a city for people. Its space is balanced for individual and social needs, supports the desires of a person, and does not suppress them. Religious practices must relate to what is called the place, the environment, and the culture.52
In this regard, a special place is occupied by the temple in the center of the metropolis, as it is located in a place of business, cultural activity, work and recreation. Its position in the public life of the city differs from that typical for suburbs and residential areas. On the one hand, it may have relatively few regular parishioners, on the other hand, a large number of people come to the city center every day, and for this reason there are many visitors to the church. All the more valuable and fruitful can be the activity of the church in this place, as it demonstrates a different set of values, different from what exists among the concerns of everyday worldly life. 53 The Church today has preserved the knowledge that a person's life is determined not only by selfish motives, but also by deep moral and spiritual desires and beliefs.54 According to many theologians, the more a person is free from ideological attitudes and ethical norms, the more deeply he feels the unreliability of his existence apart from society.55 For this reason, temples located in the very center of secular urban activity are of particular importance.

Economic approach

In the 1990s, studies based on the study of the economic activity of parishes began to appear. In the 2000s, the number of such works increased, but despite the significant role of the church in local communities, there is still little research in the field of economics that would study the behavior of the churches themselves, where a model is developed for making a decision to establish a vra-

52. Ballard, P. "The Church at the Centre of the City", p. 256.

53. Ibid., p. 256.

54. Ramsay, M. "Redeeming the City. Exploring the Relationship Between Church and Metropolis", p. 614.

55. Ibid., p. 600.

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However, such work is available 56. Here attention is drawn to the complexities of the current situation of parishes: the large financial costs of maintaining beautiful but old buildings, the discrepancy between the modern style of worship, extra-liturgical activities, and the way of life that was designed for them. buildings under construction 57. Such problems were caused by the processes of secularization and the reduction of the number of churches: they were closed, their buildings were either demolished or used in other ways.58 Parishes were faced with the question of survival. At the same time, the contribution of churches and monasteries to the economic development of entire regions is emphasized. In the past, in the Middle Ages, monasteries were sometimes the only source of such growth; but even now churches can contribute to the economy of regions, acting as attractive sites for tourists and pilgrims. This aspect of the existence of temples is not sufficiently studied 59.

Conclusion

From the considered works, it is clear that the church and community in the urban environment, as well as individual buildings of churches in the city space, are of interest to researchers. As a rule, they are interested in one or more aspects of the physical space of the temple or the activities of the church or community. Most often, this is a sociological approach: we consider social activities related to the temple, with a certain area. However, researchers note that recently more and more attention has been paid to the 60th floor space in scientific works. Sociologists often view churches as being outside of space, and, conversely, many proponents of the spatial approach do not attach importance to influence

56. Rennhoff, A.D., Owens, M.F. (2012) "Competition and the Strategic Choices of Churches", American Economic Journal: Microeconomics 4(3): 152 - 170.

57. Walter, N., Mottram, A. (2015) Buildings for Mission: A Complete Guide to the Care, Conservation and Development of Churches. Norwich: Canterbury Press.

58. Caulfield, J. "The Growth of the Industrial City and Inner Toronto's Vanished Church Building".

59. Parasca, A.G. (2014) "Economic Implications of Churches in the Development of Human Settlements. Study Case: Iasi City", CES Working Papers VI(4): 104

60. Sertakova E. A. Cultural geography of A. Lefebvre in the light of humanitarian studies of the city's social space // Theory and practice of social development. 2012. N3. P. 24.

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impact of space on social processes 61. Space determines social processes in some way; therefore, the city is a complex dynamic system, where spatial forms and social processes are in continuous interaction. This is not just a causal relationship, but a more complex interaction, they are inextricably linked. The only way to adequately understand the temple in the city is through a combination of sociological and spatial approaches.62
In addition, as already noted, the urban environment should ideally meet, among other things, the spiritual needs of a person. In the absence of places of worship, people are looking for opportunities to perform services in any available way, but this creates dissatisfaction with the living environment. Urban planning, apparently, should take into account the religious needs of citizens and the role of the church as a whole, individual churches and communities in shaping both the social and spiritual atmosphere of the city. Thus, another important approach is added to the sociological and spatial ones, which we have called the theological one. Of course, the historical and economic approaches described above should also be taken into account, but these latter approaches may be less relevant in the Russian context.

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