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CAVITE STATE UNIVERSITY

DON SEVERINO DE LAS ALAS CAMPUS
INDANG, CAVITE
(046) 415-0021 (046) 415-0012
WWW.CVSU.EDU.PH

RESEARCH NO. 1: ECUMENICAL CHURCH

SUBMITTED BY:

CRUTO, JEAN MARIE M.

SUBMITTED TO:

AR. CHRISTIAN OLIVER S AGRIPA, UAP, RMP

IN PARTIAL FULFILLMENT OF THE

REQUIREMENTS FOR THE PROGRAM
OF SCIENCE IN ARCHITECTURE

NOVEMBER 08, 2022

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TABLE OF CONTENTS
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BACKGROUND OF THE PROJECT

This study aims to know what an ecumenical chapel is, its history, the strategies used

in designing it, other design concepts, as well as the laws and guidelines in designing it.

A chapel is a venue of prayer, fellowship, and worship that is most frequently used for

Christian services and less frequently for Jewish ones. It may be a standalone facility, often

with its own grounds, or it may be a part of a larger structure or complex, such as a church,

synagogue, college, hospital, palace, prison, or funeral home, situated on board a military or

commercial ship. For the convenience of military troops, several military sites feature chapels,

usually under the direction of a military chaplain. A chapel was a place of worship that

belonged to someone or something else, or that was either in a secondary location or not

under the primary control of the parish priest before the Protestant Reformation. Larger

churches included one or more secondary altars, which were frequently referred to as chapels

if they took up a separate area. Chapels are often associated with Christian places of

worship, however they are also frequently found in Jewish synagogues and are not always

associated with a particular faith. Non-denominational chapels are frequently seen in non-

religious buildings including hospitals, jails, and military installations.

Similar to other styles of churches and chapels, an ecumenical chapel is a type of

structure intended for worship and religious activity. However, because it portrays no specific

faith, it differs in terms of its appearance and details. The Greek term "oiounemen" is where

the word "ecumenical" comes from. It is code for "the entire inhabited world." It uses the

"whole globe" or "universal" in the current movement with attention to give unity among

religions initially to construct a visible unity in Christ among Christians. As a general rule, an

ecumenical chapel should promote unity among all religions rather than representing any

particular religion. Associating specific symbols with the design of the cross, which only

represents one belief, is against the ecumenical concept. To describe God, one must instead

use universal symbolic elements (Acuña, 2016).

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AN ECUMENICAL CHAPEL

The term "ecumenical" was used to refer to the church as a whole in post-apostolic

times by different branches of the faith. Theologians and ecumenical synods existed in the

Eastern Church. Roman Catholic councils were said to as ecumenical. The Apostles', Nicene,

Athanasian, and other creeds were referred to as ecumenical. The World Council of Churches

is the primary way that different churches today are connected to the modern ecumenical

movement. The universal union of churches and religious organizations is the goal of this

theologically liberal, socialist movement. The World Council of Churches and the ecumenical

movement are both associated with compromised, pseudo-Christian doctrine and the creation

of a one-world religion, which most theologically conservative, evangelical churches oppose.

According to experts on prophecy, the Antichrist will emerge in the midst of a corrupt, one-

world religion. Crossing denominational lines to foster a sense of unity among all Christian

churches is a good goal that ought to be pursued. It is important for the body of Christ to work

together in its love, intercession, and evangelization of the world. But not at the expense of

fundamental Christian principles, as is supported by contemporary ecumenism.

Similar to other styles of churches and chapels, ecumenical buildings are made for

worship and religious activity. Though it portrays no single faith, it differs in terms of

appearance and details. The Greek term "oikounemen," which meaning "the entire inhabited

earth," is the source of the English word "ecumenical." It uses the terms "whole globe" or

"universal" in the current movement with the intention of fostering religious harmony (initially,

to create a clear sense of solidarity among Christians in Christ). Ecumenical chapels should

generally not represent any particular religion but rather should promote harmony between all.

The ecumenical principle is violated when specific symbolic design elements, like as the

cross, are associated with only one particular belief. Instead, it must describe God using

universal symbolic elements (Acuña, 2016).

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RELIGIOUS ARCHITECTURAL THEORY

Theological concepts not only serve as the basis for religious architectural theory but

also, inevitably, serve to support or refute a certain theory or knowledge. A group of religious

believers cannot rationally hold beliefs about buildings that are incompatible with their religion

and its core principles. The Buddhist stupa is regarded as denoting the axis of the world, the

center of the planet, or its central point, which is marked by a column-like structure. Such a

symbolic column would be obviously invalid within a Christian church because axial points on

the earth's surface do not have any religious significance in Christian thought. Religious

adherents cannot legitimately choose to believe whatever they choose about religious

architectural theory, any more than they can choose to import ideas at will into any other area

of belief without first proving their validity within the context of their overall theology.

Invalid religious architectural theory is not just limited to significant misappropriations;

it also includes nebulous ideas based on sentiment or what can be referred to as "folk

religion." Since it is frequently difficult to distinguish between questions about the meaning

and experience of church architecture and questions about how religious architectural theory

may be present in or bound up with a building—perhaps consciously, intentionally embodied

in it as part of a design process—these issues are dealt with much later in the subsection.

RELIGIOUS ARCHITECTURAL THEORY AND THE NATURE OF GOD

Once we accept that Christianity is a historical religion- one originating from Judaic

roots in a known time in real history- we can see that Christian concept of God is one that has

evolved as part of a long human quest to comprehend the divine. From the religion of Israel,

we have the concept of the divine creator who is at once remote and cosmic, also capable of

direct action in the world, and is very much concerned with the doings of the humans. The

god of the Pentateuch manifests himself in definite places, which naturally acquire, as a

result, special significance.

Jacob's vision at Bethel is arguably the most significant such theophany in religious

architectural philosophy (Genesis 28:10-19). As a result of that encounter, he began to regard

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the location as holy, to bestow onto it an actual or objective holiness, or to comprehend it as a

location endowed with such holiness. This idea of holiness, also known as theopanic

sacrality, may be seen in both ancient and modern times since it has the same effect on the

places where the Virgin Mary has appeared. Jacob’s experience at Bethel, and a host of other

theophany and visions, point out an important fact: that religious ideas of place, or concerning

places, have often had their origins in events. Theory may have its source in experience,

rather than theoretical ideas being simply created de novo by rational process; and this is a

significant qualification of the attempt to mark a separation between theory and experience. It

may even be that a religious architectural theory or understanding has been bound up with

significant experience.

A concept of a divine-human Messiah, Son of the Creator, who was first present in

the world historically during his earthly life and then present among believers in a non-literal

or mystical sense, emerged from long-running Christological debates in Christianity.

Consequences of Jesus' life and there are numerous and diverse teachings; similarly to many

other questions, it is feasible to make a case for several interpretations of space and location

based on his observed words and deeds. However, it is important to note that Jesus' life and

deeds took place in well-known locations at well-known times. Situations and places are

highly the gospel accounts are closely related. While other religions' scriptures merely record

teachings, thoughts, and exhortations, the New Testament presents this information in

contexts where place matters. Jesus undoubtedly conveys in his supposedly said words that

God could be worshipped (and so "found") in multiple locations, if not everywhere, and that he

was specifically present within any group of believers (St. Matthew, Ch. 18, v. 20). Although

his omnipresence does not prevent specific places of worship, it does raise the question of

whether any particular location can be said to have his presence.

CHURCH ARCHITECTURE AND MEANING

"Architecture as language" refers to structures, settings, and situations that can be

said to transmit concepts, represent ideologies and views, arouse emotions, or 'Speak to'

those who have experienced them in some way subject that has been a recurrent source of
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worry for architectural theorists and others for many years. Although these concerns take

many different forms, they all seem to be connected by the idea that mute matter may not

simply be silent but may also be endowed with the ability to communicate, almost like

language itself. In fact, it may not be inappropriately anticipating our discussion to suggest

that some writers have spoken of the ability of buildings to carry meaning rather than their

facility with doing so must be done, but because of architecture's incapacity to be meaningful.

CHURCH ARCHITECTURE IN THE PHILIPPINES

The original churches built in the Philippines were made of flimsy, transient materials

like nipa, bamboo, or wood. However, after discovering volcanic tuff quarries, the Spaniards

began to construct churches, homes, and fortifications out of stone. Brick, coral stone, or

adobe were typically used in the construction of Philippine colonial churches. With these

strong building materials, the churches expanded tremendously, and during attacks or natural

disasters, they served as a haven for the local populace. The histories of how churches were

constructed are numerous. Stories that have been passed down to the current generation,

how church architecture differs from other architectural specialties is a subject of debate,

churches' architectural styles and their effects on our civilization and cultural beliefs.

Philippine historic churches, some of which date back to the 1600s when the country

was colonized by Spain, are buildings that serve as undeniable witnesses to urban growth.

The "Laws of the Indies" published by King Philip II of Spain served as the basis for

guidelines on church planning during that time. Today, urbanization has significantly altered

the rural landscape of the Philippines, especially Bulacan, a province that is physically close

to Manila, the country's capital. The assault of urbanization altered the formerly pastoral

landscape of many Bulacan municipalities, which is reflected in the exterior and interior of

churches as well as their near surroundings. The laws and regulations of the modern

government and the church did not adequately safeguard the constructed heritage from the

negative impacts of modernization and development. The existing situation of these religious

buildings will presumably spur architectural understanding of the necessity to prevent

additional damaging urbanization effects on Bulacan's historic churches.

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EXAMPLES OF CHURCH AND CHAPEL ARCHITECTURE IN THE PHILIPPINES

 Church of Saint William the Hermit (Laoag, province of Ilocos Norte)

The Augustinian order

oversaw construction of the

structure in 1700. The building

was entirely rebuilt after being

completely destroyed by an

earthquake in 1843. The

excessive surface decorating of

the straightforward architectural FIGURE 1. Church of St. William the Hermit (Laoag City)

form reveals the Filipinos' love of surface ornamentation. A group of oversized

pilasters are crowned with capitals in the Corinthian style, which were motivated by

whimsy rather than the baroque style's strict architectural principles. The pilasters are

surrounded by rosettes and acanthus leaves that are capped by urn-shaped filial. A

row of pseudo-Doric pilasters anchored to the architrave are cut in order to graft a

third set of enormous pilasters above the row of Corinthian columns. The lovely

facade is made even more naïf by the exaggerated play of light and shadow on its

oversized surfaces, which shows a clear disrespect for architectural standards.

 Church of Saint Raymond Peñafort (Rizal, province of Cagayan)

The church is located

beside a river that cuts through the

Cordillera mountain range's

foothills. It was constructed in the

1650s by recently converted

Kalinga from the Cordillera

Mountains
FIGURE 2. Church underPeñaflor
of St. Raymond the direction
(Rizal) of

the Dominican order. One of the rare structures still made of rubble with beautiful

design solely on the facade is this one. The ensemble's strong squatness, which is
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emphasized by its high windows and bell tower's melon-shaped finials, gives the

impression that it could be a castle.

 Church of San Matias (Tumauini, province of Isabela)

This church,

which was constructed in

1783 under the

leadership of a Spanish

Dominican priest named

Domingo Forto, is the

best example of an
FIGURE 3. Church of San Matias (Isabela)
ecclesiastical baroque

building made entirely of bricks in the entire nation. Different types of bricks were

especially produced for this cathedral. To produce surfaces with delicate patterns for

the facade, specially crafted bands of decorative bricks are put inside stretches of

plain brick. The wavy facade silhouette is crowned by finials. Its low cylindrical bell-

tower (built around 1805) is distinctive among Philippine baroque buildings.

 Church of Our Lady of the Gate (Daraga, province of Albay)

The Franciscan

order oversaw the

construction of the

church, which was built

in the 18th century and

is strikingly positioned

on a hill to shield it from

the Mayon Volcano's

FIGURE 4. Church of Our Lady of the Gate (Albay)
destructive cycles. It

shares stylistic similarities with Miag-ao (Church of Santo Tomas de Villanueva) in

that it employs highly exaggerated baroque elements—solomonic columns,

undulating cornices, and flattened bas-reliefs of saints—in an idiosyncratic, naive, yet

incredibly charming way.

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 Church of the Immaculate Concepcion (Guiuan, province of Samar)

The Recollects,

who acquired control of

the church in the 19th

century, added to the

structures the Jesuits

had built in the 18th

century. The church

FIGURE 5. Church of Immaculate Conception (Samar)
forms one side of the

fort, which is a remarkable example of "fortress baroque" architecture. The doors of

the fort are identical to its flamboyantly carved doors. The opulent interior stands in

stark contrast to the church's squat, massive, and unadorned façade. The apse and

transept's focal points are richly carved, intensely colored retablos. The mosaic shell

and coral swags that surround the clerestory and baptistery are the church's most

distinctive feature.

 100 Walls Church (Cebu, Philippines)

In 2013, more than a

million people turned out to

witness the historic dedication

of CAZA's 100 Walls Church in

Cebu, which is devoted to one

of the Philippine nation's patron

saints. The 100 Walls Church's

FIGURE 6. 100 Walls Church (Cebu) questions
architecture how

sacred places are currently envisioned. No room in the church is entirely enclosed by

four walls. Each space, which is purposefully hazy, alternates between being loosely

related to something else and being partially contained. The placement of each wall

creates a building that is fully opaque from one perspective point and transparent

from the opposite one. The church invites us to explore its grounds where we will find
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talismanic walls, pockets of blue light, and underground gardens. Numerous

entrances and exits serve as a reminder that there are as many paths as there are

people and that a sacred location today should find significance in its enigmatic

nature.

 La Salle Church (Laguna, Philippines)

Between the lightness of the

porous skin and the weight of the

sanctuary, the church's design plays

with the concept of boundaries. How

do we transition from being outside a

group to being a part of a faith? The

church constructs pockets for

liturgical functions through a variety

of tangent rings, each with different

FIGURE 7. La Salle Church (Laguna)
spatial restrictions and levels of

formality. By situating us on the edge of a space, the church reveals inside and

outside as contingent states of being. By presenting users with a distinct conception

of inclusivity, the church plays a crucial role in tying together culture and ecology as

part of a bigger university master plan.

 Marian Church (Alabang, Philippines)

The congregational hall's

striking vaults link the Marian Church to

a lengthy tradition of holy architecture

from the Gothic, Romanesque, and

Renaissance eras. Judicious and

delicate natural light penetrates the

church through the clerestories between

each vault, highlighting the connection

between the altar and parishioner. As

they make their way to the

FIGURE 8. Marian Church (Alabang)
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congregational hall, people join the church from a variety of entrances and flow

peacefully across its grounds, making their own personal spiritual experience.

 Hamilo Pavilion (Hamilo, Philippines)

The idea behind the Hamilo

Pavilion's design was to match a

quiet area with its remarkable

natural surroundings by fusing a

variety of existing structural

components with a modern

FIGURE 9. Hamilo Pavilion (Hamilo)
façade. The glass enclosure casts

wide-angle views of Pico de Loro Bay into sharp relief, drawing our attention to a

constrained horizontal band of area. A large wooden terrace with a black metal mesh

surface is covered by a double-height roof, creating a space for contemplation on the

interaction between the natural world and man-made structures. A lush forest is

accentuated by this 125 square foot pavilion without being overpowered. The roof

provides shelter and serves as an optical lens for the guests, reflecting the sky and

giving them the impression that they are floating above the lake below. Numerous

entrances and the variety of social activities the building hosts highlight its

adaptability and natural setting in the nature.

 Interfaith Chapel- Polytechnic University of the Philippines (Sta. Mesa Manila)

FIGURE 10. Interfaith Chapel (PUP- Sta. Mesa)

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Located in Santa Mesa, Manila, Philippines, This chapel is used for worshipping. Can be

found inside the campus of Polytechnic University of the Philippines where other religious

gatherings are held.

 University of Mindanao- Matina Campus- Ecumenical Chapel

FIGURE 11. Ecumenical Chapel (University of Mindanao- Matina Campus)

Found near the mini forest, the chapel serves as quiet place for reflection and

prayer, and is also used to hold Mass for school events.

 Tarlac State University Interfaith Chapel (Lucinda Campus)

FIGURE 12. Interfaith Chapel (Tarlac State University- Lucinda Campus)

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Completing its state-of-the-art rooms, facilities, and infrastructures, the

university also has a sanctuary for religious activities at the Lucinda campus called

Interfaith Chapel which has a contemporary design. Holy mass, religious talks,

ecumenical activities, and recollections are held at the chapel.

CHURCH AND CHAPEL ARCHITECTURE IN OTHER PARTS OF THE WORLD

 St. Henry’s Ecumenical Art Chapel by Matti Sanaksehano (Turku)

St. Henry's Ecumenical Art

Chapel is situated in the terrain

similarly to how religious structures

once did. It is located on the island of

Hirvensalo, which is distinguished by

open meadows and wooded hillocks,

just outside the city of Turku. The

FIGURE 13. St. Henry’s Ecumenical Chapel (Turku)
building's design reflects the

topography of the area. The copper cladding's gradually developing green patina

matches the color of the pine trees. The chapel looks like a traditional rural church set

amidst an activity center's structures. The western end is where the east-west

orientated church's entrance is located. The overarching notion is one of a silent trip

to the altar in the east. This notion is further supported by the lighting. One moves

from total darkness to a hidden source of light. The gallery is located at the back of

the elongated nave, while the chapel is located in the front portion. While the service

is taking place, the visitor can examine the artwork. The setup is reminiscent of

Renaissance churches. The church is built like a boat that has capsized. Herringbone

is a further layer of recall. Pine glued-laminated tapered ribs make up the load-

bearing framework. They give the structure a natural, organic form by rising at

intervals of two meters. A curving inside lining of untreated, ten-centimeter-wide pine

boards is present between the ribs. The timber will eventually develop a reddish tone

as a result of exposure to natural light over time. The floor boards, which are pine

planks that are twenty centimeters wide and five centimeters thick, are parallel to the
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area and have been fastened to the joists. When you enter, the waxed floor emits a

clicking noise similar to that of an old church. Solid, edge-laminated common alder

was used to make the vestry furniture, vestibule benches, and hat rack. The patinated

altar in the chapel is academician and sculptor Kain Tapper's final piece for display in

public. Hannu Konola's artwork, which is in the altar window, allows light to pass

through and onto the altar wall.

 St. Lawrence’s Church (Munich, Germany)

FIGURE 14. St. Lawrence’s Church (Germany) Left: Axonometric View and Site Plan Right: St.
Lawrence’s Church at night

In 1525, this ancient church—which had previously been Catholic because it

was a member of the Holy Roman Empire—became one of the first Lutheran
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congregations. It is currently one of the most well-known churches in Bavaria for the

Evangelical Lutheran Church. It serves as a repository for religious paintings and

murals from the middle ages that the residents of the town and previous Town

Councils had managed to conserve throughout the Reformation's "iconoclasm" purge

of Catholic churches. In addition, they had all contributed to the cost of constructing

and furnishing this church, thus these treasures served as heirloom memories for

them.

 St. Jude Thaddeus’ Church (Karlsruhe, German)

Similar

conceptual

beginnings were

shared by other post-

Council creations that

could visualize the

more success with

the liturgy's
FIGURE 15. St. Jude Thaddeus’ Church (Germany); Church complexity; yet, the
interiors, east view, and ground floor plan
altar's use as a dining

table or mensa remained indisputable, just like the idealization of a utopian religious

community. For instance, Ottokar Uhl's St. Jude Thaddeus' Church in Karlsruhe was

constructed as a part of a larger complex that was designed to resemble the first

Christian temples. Between the parish and the banquet hall is an atrium, which rises

above the rest of the structure and has a tightly packed volume resembling a house.

With an interior packed with a haphazard arrangement of terraces and staircases, it

offers a small contrast. Although the religious act is only permitted to be performed on

a relatively traditional stage, the unclad bearing structure and the moveable furniture

provide an informal yet organic spatial framing around it.

 La Estancia ( Lomas de Ahuatlan, Mexico)

Traditional Mexican baroque

colonial architecture inspired the

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design of La Estancia Wedding Gardens. Since all prior weddings had taken place

beneath a light canvas canopy overhead, it was revealed that the owners had been

considering for some time the idea of building a chapel in the same manner as their

gardens when one of Bunker's acquaintances decided to get married here. They

thought it was really romantic that an architect would create the chapel where he

would wed. The chapel's location was carefully selected inside a sizable region

covered in an abundance of greenery. The architects chose a spot under big

jacarandas that naturally form an arch over the chapel and offer it plenty of shade,

avoiding the need to remove any of the existing plants or trees. They also  made an

effort to have as little of an influence as possible on the site.

DESIGN CONCEPT, STRATEGIES, CONSIDERATIONS, LAWS AND GUIDELINES

DESIGN CONCEPT, STRATEGIES, AND CONSIDERATIONS

Church architecture, which for many years was long-standing conventions controlling

how the space is organized, have been impacted by the liturgical renovation that is currently

taking place in all churches. Each specific building committee is actually faced with some very

unsettling issues and doubts. Some people are interested in "fixing the form of worship" and

asking "Why build?" making future change at best challenging. The building committee and

architect can start creating a program assuming that these issues are successfully addressed.

The church primarily serves as a venue of worship and other communal activities. There is a

practical requirement to offer both a welcoming setting and a unique quality that facilitates

and enhances worship. Church design is difficult for most architects because of this pursuit of

quality.

The Site

A "house of worship" is a significant public structure that conveys to the surrounding

neighborhood the beliefs and aspirations of the congregation. Some congregations worship in

buildings that are much more "triumphant" than their creed, so it is advisable to aim for

simplicity and nuance. Parking spaces on the property will be helpful if they are available.

The Plan
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The designed relationship between the congregation and the altar area serves as the

main determinant of the plan. All religions place a strong focus on the participation of the

congregation in the worship ritual. Although there is no liturgical requirement for seating, the

length of most services necessitates the use of a seating device. It is in this particular aspect

that the concept of flexible use collides with reality. The type of seating will depend on the

congregation's preferences for using the church for purposes other than worship. It's

important to note that some church designs allow for multiple congregational arrangements

using moveable altar platforms and chairs.

Types of Plan

Rectangular Plan- The rectangular plan is the one that is used the most frequently, with the

altar platform at one end and rows of seats facing the one focal point. Normal is a central

aisle. This strategy is straightforward, and there is no excessive "performance" quality as long

as the altar platform is within the congregational volume. The main issue is when there are

more than 500 people seated because the viewing distance becomes excessively lengthy and

worshipers in the back perceive a

reduced sense of engagement.

The floor plan is depicted

with an entry stair leading into the

seating area from an on-grade

vestibule. For better sightlines, the

rear pews are on elevated stairs. In

this instance, the choir is situated near the altar. The venting room is located next to the main

doors on the vestibule floor level. Although the movement is almost in the middle of the

worship space, the plan is extremely straightforward. This design counters the inclination for

worshipers to focus at the often more comfortable rear seats while also having some

aesthetic effects.
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Cruciform Plan- Plan forms with symbolic

meaning are not uncommon. It is the altar

area frequently at the crossing or at the top

of the cross. Depending on how the

congregation is seated within the cruciform

arms, there can be a loss of congregational

cohesion. The chapel seen in figure has

glass walls that look out into walled

gardens. The transept is where the altar

platform is. Be aware that there are a lot of entrances that go to parking lots. The facility can

hold 600 people without creating a "gymnasium" impression or having excessively long

structural spans. The smaller scale imparted to the building façade is frequently selected over

the intrinsic symmetry of the cruciform layout.

Central- Ancient churches contain designs

based on the idea of a surrounding crowd.

Reevaluation of the liturgy has rekindled

interest in this idea. Certain nonreligious

activities taking place in the church may

suffer in addition to the previously mentioned

issue of the preacher's loss of eye contact.

Not every seat will have a favorable angle for

seeing slides or movies. A professor would

also consider a crowd that is 270 feet spread

out around the podium to be uncommon. However, the sense of closeness and unity is quite

strong and may outweigh any concerns. Although the hexagonal example in the example is

one of many conceivable geometric shapes. In this case, support facilities are located in the

area of the room that is not used for seats. The exterior form's incomplete internal state is an

urgent issue that might be quite serious. The negative impact of numerous minor support
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facility spaces being "tacked on" to a clearly articulated worship space shape should equally

worry the architect.

“L” or “T” Expandable- The

smaller worship area to which it

is connected should have

similar floor and wall finishes,

coiling heights, and lighting

throughout. Worshipers

shouldn't feel as though they

are peering through a doorway

when in the expansion space. The ideal strategy is unquestionably to plan the entire worship

space before adding dividing walls. The picture depicts a church with a capacity of over 600,

only 120 of whom can fit in the permanent chapel. A tiny stage platform is located at one end

of the extension area, which is suitable for basketball. The seats are intentionally oriented

backward from worship to performance. The walled garden that can be seen from the chapel

has more to do with the extension area than it does with the chapel. Depending on the size of

the assembly, the altar is rotated.

Multiform- The congregation's current

arrangement around the altar platform

has garnered a lot of attention. The

layout then articulates each section of

pews to match this seating

configuration. If a mobile altar platform

and seats are used, this non-rigid

arrangement is informal and

encourages creativity. The illustration

shows the layout of a modest ecumenical chapel with parking on two sides and enough for

the three chaplains to change into their veils. A very standard wood frame is supported by

columns that are placed to avoid obstructing viewing angles.

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Multifocus- The pictures contain a

relatively recent liturgical innovation that

could become a prominent plan form.

Here, the idea is to reorient the area's

point of emphasis via liturgical actions.

This strategy does not work with fixed

seating, and it is unlikely to be employed

in big crowds due to the potential for

misunderstanding. The seating for preaching and singing is depicted on the Dutch church

layout, with plenty of room for standing during communion.

Parallel Seating- Although not wholly

unusual in the history of church architecture,

parallel seating is a rare configuration. This

strategy merits careful consideration, as

evidenced in the synagogue plan (shown in

the picture). Additionally, the expansion issue

is clearly resolved.

Acoustics

Echoes and "dead spots" will have to be anticipated in churches sized for more than

600, but even then reasonable precautions will suffice. Parallel seating is not a common

arrangement, though it is not entirely uncommon in the history of church design. Small

churches rarely have acoustic problems if the space is "live." This strategy merits careful

consideration, as evidenced in the synagogue plan (shown in the picture). Additionally, the

expansion issue is clearly resolved.

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All churches besides the tiniest ones should consider getting public speaker systems.

A skilled speaker can typically be heard rather clearly, but for the many untrained and

unfamiliar presenters using the lectern, amplification is helpful. A capable consultant is

advised if an ambitious music program (chamber groups or performances) is planned.

Air Conditioning

It would be foolish to ignore the importance of creating a comfortable environment for

worship in a time when most public spaces are air-conditioned. The optimum kind of system

will depend on how often the church is used during the summer, the length and hour of the

worship service, and the expected size of the crowd. However, it is essential that the architect

and his consultant take into account air and equipment noise. A church that fails to provide a

suitable setting for worship owing to inadequate equipment and register selection will have a

high background noise level.

Natural Lighting

An architect's purpose should include bringing natural light into the worship space in

order to energize it and give it a sense of uniqueness. How and what natural light is used for

will depend on the thematic and liturgical emphasis. One word of advice: do not have the

congregation look directly into the sun. If the celebrant is silhouetted against backlit glass

(even diffused or tinted), it will cause the crowd much discomfort. There will be weddings and

other events, so even if most religious services take place in the morning, low-lying westerly

sun can still be a major issue.

Artificial Lighting

There is no need for a lot of light in places of worship. For the majority of visual work

in a church, thirty to fifty foot-candles are more than plenty. In churches, hanging fixtures are

not required but may be distracting if there are too many or if they are overly elaborate. Since

the life of an incandescent lamp is quite short and the pews make ladder erection

problematic, it is wise to think about how the fixtures will be replaced. Locate lighting controls

to provide proper control for non-worship purposes. Since the church will be used at night and

access routes need to be identified, outdoor lighting is also crucial.

24

EXTERIOR ELEMENTS

Entry

The entry area's primary use is as a vestibule leading from the outside. However,

because it frequently serves as a lobby, this space needs to be scaled in response to the

number of occupants. This area may also house any necessary restrooms, the usher's room,

and the janitor's closet. It is wise to place book racks, bulletin boards, and memorial plaques

or books here rather than in the worship space.

Landscaping

Landscape components contribute to enhancing the natural beauty of entering the

chapel amenities by tourists. These components consist of dirt berms, water features, shrubs,

trees, and flowers. In order to check parking lots and establish building entrances. Patios and

terraces that are used for as locations for outdoor informal gatherings or Wedding ceremonies

should have elements like paths lined with trees, garden fountains, or decorative ponds. The

landscape is an integral part of the total architectural concept and should properly relate to

building plans and mass. It is recommended that a professional landscape architect be

consulted to achieve the best results.

Parking Areas

Parking areas should be adjacent to chapel facilities, but not in front of the buildings.

Provide well-lighted parking areas with adequate spaces for peak attendance events. Locate

handicap parking spaces near building entrances. Include designated spaces for employees

and distinguished visitors. One parking space should be available for every five people seated

in the church room. Its placement is inextricably linked to the overall landscape pattern.

Church Tower

The church tower, though not an integral part of the church room itself, will be

discussed herein since it is a symbol of the church and expresses the religious character of

the total church complex. Today it is often felt that the church tower involves an unnecessary

expense and that a properly designed church is sufficient to express the spirit of Christian
25

worship. However, a church tower or campanile has long been associated with ecclesiastical

structures and to many it has a symbolic value beyond its cost or its logic. Perhaps it does

conflict with the criteria of present-day attitudes. But it is an understandable symbol of worship

and an abstract witness to the Christian spirit; therefore it may justifiably be used. It does

provide an opportunity for abstract sculptural expression and keynotes the total spirit of the

church building complex. This is a matter for the building committee to decide. We believe

that it is a valuable device to proclaim positively that this is a church. No sketches are

provided, for there are infinite possibilities in its design. It has another positive value in that it

can house a carillon.

Worship Room

The worship room is to be designed to assist the liturgy. The liturgy consists basically

of provisions for the preaching of the word and the sacraments of baptism and Holy

Communion. Since the ministry of the word and the sacraments are of equal importance, the

architectural plan should give emphasis and stress to the pulpit, table and font. The worship

room may also be used for other functions such as: confirmation and reception of members,

weddings, funerals, choir programs, drama, education, and fellowship. Because of this, the

pulpit, table, and font should be portable. The design and arrangement of the worship room

should reflect the fact that the minister and congregation come together in a corporate act of

worship. The platform on which the pulpit, table, and font are located is a distinct area

because of the functions involved, but it should not be separated from the congregational

seating space. Since the major emphasis is upon preaching, baptism, and communion,

architectural features such as windows, reredos, or dossal should not distract from the liturgy.

The seats for the minister should also be located so that they do not compete visually with the

more liturgical centers unless used as such.

Congregational Space

The worshiping assembly should be situated so as to suggest their active role as

participants in worship. Worship is a corporate activity. It involves the minister, the choir, and

the congregation. It does not represent a performer-spectator relationship. The size, shape,
26

and arrangement of the room should emphasize the understanding that worship involves the

entire congregation in the service. This can be achieved by bringing the congregation closer

to the liturgical

centers and by

planning for a level

floor. Conversely,

long narrow rooms

which place a large

number of the

congregation at a

great distance from

the minister and

rooms which have

sloping floors and balconies which emphasize the spectator-performer relationship should be

avoided. In order to provide as much flexibility as possible in adjusting the seating for different

occasions, services, numbers of worshipers and future trends, chairs are recommended

instead of pews. The chairs should be comfortable, attractive, durable, and reasonable in

cost. They should be firmly linked together when in use and designed to be stacked when not

in use. Chairs are recommended for the following reasons: 1. for some services, such as

those which emphasize preaching, there may be advantages in eliminating the center aisle so

that the congregation sits together as one group, further emphasizing the corporate aspects

of worship.

2. For those occasions when the attendance is lower, the number of seats may be reduced,

the aisles may be made wider, and the spacing of the seats and rows increased.

3. For some communion services the church may desire to place the communion table in the

congregational seating space with the people grouped around the table.

4. The church may desire to use the sanctuary for youth or adult church school classes.

Chairs would allow several groups to meet and arrange their seats in a circle or small group.
27

5. Different functions require aisles of varying widths. For a choir or offertory processional, a

5-ft aisle is usually sufficient. A wedding processional could use a 6-ft aisle, and a funeral

processional needs a 7-ft aisle.

Altar

The altar is the most sacred element in the chancel, traditionally as well as in terms of

today's worship. It usually reflects the concept of the Last Supper and should bear the

character of a table. Its design treatment should reflect dignity and should have meticulously

thought out details the special treatment of this element must be the responsibility of the

architect. He must properly relate its material and character to the total church room design.

The Pulpit

The pulpit is the most actively used element in the chancel. It is dynamic, as opposed

to the more static holy appointments. It is a setting from which the preacher brings the Gospel

and the word of God to the worshipers. It

should be prominently placed in the chancel

without obscuring the view of the altar and

28

other elements of the chancel. The centrally placed pulpit in a circular room, in the author's

opinion, is not sound, since it does not permit the preacher to be seen by all. It should be

comfortably located, seen by all, so that the preacher's visage, movement, and use of hands

can be viewed, enabling him to deliver his message forcefully and to have complete

communication with every worshiper We suggest that the pulpit be raised two or three steps

to raise the preacher's stature--to give him greater dignity-for at these moments he is the

apostle of God and more than an ordinary man. The pulpit must be provided with the following

elements: Bible rest, Shelf under Bible rest for notes and papers, a light over the Bible rest for

reading purposes, and a microphone---with all its conduits and devices shrouded in the

construction of the pulpit. The design character should be left to the architect, as a standard

form is not possible due to the variability of the church room design. Materials are optional,

but they are related to the church design and should have inherent dignity and strength.

Sanctuary

The sanctuary is the congregation’s gathering place for worship. This space includes

the chancel (altar area), nave (pew seating area), and choir areas. All seating in the nave

should provide an unobstructed view of the chancel. Consider elevating the chancel floor from

the nave floor level to help worshipers see the services at the chancel. Seating, choir, and

chancel areas can vary in design to accommodate chapel seating requirements.

Baptistery

Baptisms are performed in the baptistery. This space is typically part of the chancel.

Baptism may involve the application of water from a baptismal font or immersion in a

baptismal pool. The design of the pool and font should complement the chancel design

scheme. Provide changing rooms (men’s and women’s) with non-skid flooring, sinks, and

mirrors. Use ceramic, brick, or stone finishes for those parts of the baptistery that are visible

from the sanctuary and chancel. Prefabricated baptismal pool assemblies may simplify

construction and installation.

Vesting Room or Sacristy

29

The function is the same, regardless of which nomenclature each definition uses. The

celebrant needs a space for dressing, storing vestments, and using ceremonial implements. It

is wise to think about including a toilet in this space. This space frequently has space for a

special guest speaker or another priest. Vestments should be kept flat or hanging three to a

foot apart. This room needs to be placed carefully in relation to the entrance and the worship

area. While it may be convenient to select a position near the altar platform, it will be

inconvenient if the worship ritual requires a procession past the audience or if the minister

must welcome or say goodbye to the audience at the entrance. A vesting area is needed for

acolytes or altar boys as well, and it should be close by the vesting chamber for supervision.

Work Sacristy

This chamber serves as a place for flower arrangement, the storage of altar cloths

(and occasionally also for their washing and pressing), the storage and cleaning of ritual

utensils, as well as the storage of candles and candlesticks. There must be a sink and

storage drawers or closets. If at all possible, place this room near the altar platform.

Choir Robbing Room

The size of the choir will determine how large this room has to be. Closet space is

necessary for robes and will also be used for the choir coats. The recommended storage

density for choir robes is four per hanging foot. Provide a women's handbag closet that can

be locked. If acoustic isolation from the rest of the building is established, the choir room can

also be used as a practice space. It would be essential to use a piano or a tiny electronic

organ.

Church Meeting Room / Vestry

The needs for a meeting or conference room will vary depending on the

congregation. Additionally preferred is a tiny kitchenette. This space is for council and

committee meetings, religious education classes, and chapel staff meetings. Other base

organizations will also use this room. This space can be part of the multi-purpose room or

separate room. In either instance, the space should have the walls that inhibit noises from

outside the room.

30

Minister’s Study

A minister's study or room is adjacent to the chancel, with direct access to the

chancel and egress to a hall or corridor This room should provide space for a desk and a

number of chairs, files, coat closet, toilet, and e shower both It is convenient for last-minute

reviews of his sermon, guest speakers, conferences, and similar purposes This room should

be a dignified space and should have a reverend atmosphere. Since this area varies a great

deal in its form ----because it is related to the particular church form of which it is a related

element---- no sketches will be provided.

Rest Rooms

Provide two sets of rest room facilities. Locate a smaller set adjacent to the

counseling area and a larger set near the worship, activities, and religious education areas.

Men’s room should include toilets, urinals, sinks, partitions, mirrors, soap dispensers, toilet

paper dispensers, and a diaper changing station, a shelf for caps and small items, and waste

receptacles. Women’s rest rooms should include the same accessories as the men’s,

excluding urinals, but including sanitary napkin dispensers and disposal.

MEASUREMENTS

Altar Platform

Four to six inches in height is

generally sufficient. It is imperative to plan

the platform for the furniture and the

movements of all those on it. Weddings are

often performed on the platform and space

between the altar and the platform edge will

have to accommodate the clergymen and

the nuptial couple (sometimes kneeling at a

prie dieu or kneeling device).

31

Candlesticks

Candles varying in size from 1 to 2'/ in. And in length from 9'4 to 33'h in. The holder

can be on the altar or on the floor beside the altar. Overly tall candlestick and holder

combinations may obstruct the view of the clergyman. It should be mentioned that an

airstream directed toward the altar will cause annoying flickering of the candle flame and

uneven wax burning.

Seating

If pews are utilized, some building codes will gauge capacity on the basis of 18 in. of

pew length per person.

Actually, this density

will only rarely be

achieved, and the

usual space per

person will be 22 to 24

in. Back-to back

dimension will average

36 in., with a minimum

of 33 in. (Especially if

a kneeler is cone

template) and a maximum of 42 in. The widest spacing will actually be uncomfortable for

kneeler use. It is wise to provide storage space for prayer books or hymnals on a shelf below

the seat ahead or mounted on the seat back.

The foregoing dimensions will hold true for

folding or stacking chairs. Allow space in the

aisle for funeral catafalques and candles.

Altar
32

Size varies from 5 ft-6 in. to 8 ft. long by 28 to 48 in. Wide by 40 in. high. The altar

need not be rectangular, but in any event its historical beginning was as a table and it is

reasonable to retain some of that image.

Lectern or Pulpit

Provide a sloped (adjustable height) surface with lip to retain a book placed on the

surface. The pulpit width varies from 24 to 36 in. Depth measured horizontally is a minimum

of 16 in.

Communion Rail

If a rail is required, the height should not exceed 36 in. The communion rail is

considered to be a symbolic extension of the altar table, and as such it is desirable that it

have a broad top (6 to 8 in.).

33

OTHER CHAPEL FUNCTIONAL SPACE REQUIREMENTS

34

LAWS AND GUIDELINES

BATAS PAMBANSA BLG. 344: AN ACT TO ENHANCE THE MOBILITY OF DISABLED

PERSONS BY REQUIRING CERTAIN BUILDINGS; INSTITUTIONS, ESTABLISHMENTS,

AND PUBLIC UTILITIES TO INSTALL FACILITIES AND OTHER DEVICES

Section 1. In order to promote the realization of the rights of disabled persons to participate

fully in the social life and the development of the societies in which they live and the

enjoyment of the opportunities available to other citizens, no license or permit for the

construction, repair or renovation of public and private buildings for public use, educational

institutions, airports, sports and recreation centers and complexes, shopping centers or

establishments, public parking spaces, workplaces, public utilities, shall be granted or issued

unless the owner or operator thereof shall install and incorporate in such building,

establishment, institution or public utility, such architectural facilities or structural features as

shall reasonably enhance the mobility of disabled persons such as sidewalks, ramps, railings

and the like. If feasible, all such existing building, institutions, establishments, or public utilities

may be renovated or altered to enable the disabled persons to have access to the: Provided

however, that buildings, institutions, establishments, or public utilities to be constructed or

established for which licenses or permits had already been issued may comply with the

requirements of this law: Provided further, That in case of government buildings, streets and

highways, the Ministry of Public Works and Highways shall see to it that the same shall be

provided with architectural facilities or structural features for disabled persons. In the case of

the parking place of any of the above institutions, buildings, or establishments, or public

utilities, the owner or operator shall reserve sufficient and suitable space for the use of

disabled persons.

Section 4. Any person violating any provision of this Act or of the rules and regulations

promulgated hereunder shall, upon conviction by a court of competent jurisdiction, suffer the

penalty of imprisonment of not less than one month but not one year or a fine of P2,000 to

P5,000 or both, at the discretion of the court: Provided, That in the case of corporations,

partnerships cooperatives or associations, the president, manager or administrator, or the

person who has charge of the construction, repair or renovation of the building, space or
35

utilities shall be criminally responsible for any violation of this Act and/or rules and regulations

promulgated pursuant thereto.

Section 5. All law, executive and administrative orders, rules and regulations inconsistent

with the foregoing provisions are hereby repealed or amended accordingly.

Minimum Requirements for Accessibility

The many procedures that must be taken to create an environment that is accessible

to the disabled are determined by the different kinds of disability. According to these Rules,

disabled people can be categorized into:

1.1.1 Impairments requiring confinement to wheelchairs; or

1.1.2 Impairments causing difficulty or insecurity in walking or climbing stairs or requiring the

use of braces, crutches or other artificial supports; or impairments caused by amputation,

arthritis, spastic conditions or pulmonary, cardiac or other ills rendering individuals semi-

ambulatory; or

1.1.3 Total or partial impairments of hearing or sight causing insecurity or likelihood of

exposure to danger in public places; or

1.1.4 Impairments due to conditions of aging and incoordination;

1.1.5 Mental impairments whether acquired or congenital in nature.

Anthropometrics and Dimensional Data as Guides for Design

The minimum and maximum dimensions for spaces in the built environment should

consider the following criteria:

1.2.1 The varying sizes and structures of persons of both sexes, their reaches and

their lines of sight at both the standing and sitting positions.

1.2.2 The dimensions of disabled people's technical aids. The second factor takes into

account wheelchair dimensions, the minimal space required for locking and unlocking leg

braces, and the safe distance between people using crutches and other walking aids. The

physical environment will ultimately promote and enable wheelchair users to make full use of
36

their physical surroundings by implementing at this very early stage dimensions parameters

that account for wheelchair usage.

1.2.3 In general, providing enough room for wheelchair mobility ensures enough room for

people with disabilities who are using additional technical aids or are accompanied by aides.

The following anthropometric information shall be used as design guidelines in establishing

the minimum dimensions for fixtures and furnishings intended for use by people with

disabilities:

The length of wheelchairs varies from 1.10 m to 1.30 m. The width of wheelchairs is

from 0.60 m to 0.75 m.

A circle of 1.50 m in diameter is a suitable guide in the planning of wheelchair turning

spaces.

The comfortable reach of persons confined to wheelchairs is from 0.70 m to 1.20 m

above the floor and not less than 0.40 m from room corners. The comfortable clearance for

knee and leg space under tables for wheelchair users is 0.70 m.

Basic Physical Planning Requirements

Everybody must be able to access the built environment, according to the law. This

means that neither persons with disabilities nor those without them should face any

restrictions when using facilities. The facilities must be built such that anybody, disabled or

not, can use and benefit from them. Less risks to life and health are taken into account while

considering safety.

Standard of Accessibility for Special type of Facilities

According to the National Building Code of the Philippines, there are specific

requirements for accessibility and usability that shall be provided for each occupancy:

Seating Capacity Wheelchair Seating Space

4- 500 2

51- 300 4
37

301- 500 6

Keep in mind that if the number of seats exceeds 500, one more wheelchair place

must be included for every 100 extra seats. When such spaces are not needed to

accommodate wheelchair users, easily removable seats can also be provided in them. From

the main foyer to the major doors, there must be accessible seating for people with

disabilities, along with restroom-related amenities.

Application of Barrier-free Facilities and Features

Every access from the place of entry to the connected destinations shall be clearly

marked with graphic signs that are large and noticeable. According to the provision, walkways

must have enough room for traffic. Corridor width, a circulation system that integrates both,

and vertical access to the building's ingress/egress level must all be given. Doors and

entrances described in this document that are utilized as entry points at entrance lobbies as

local sites of congregation must be made to open readily or be accessible from floor to floor or

to any other location. Accessible restrooms and lavatories must have enough room for

turning. Ramps must be made available as a means of access to level changes going to entry

points and entrances, as well as lobbies affected by their position or intended use. Parking

spaces must have enough room for people with disabilities to easily transition from them to

entry or exit points. There must be handrails on both sides of ramps. Every wheelchair route's

offered floors must be composed of non-slip material.

Minimum Requirements for Accessibility Illustrations for Minimum Requirements

Dropped Curbs

Walkways that change in level

should have lowered curbs. At pedestrian

crossings at the end of walkways on a

private roadway or access road, dropped

curbs must be present. The width of

38

dropped curbs at crossings must match the width of the crossing; if not, the minimum width is

0.90 m. Dropped curbs must ramp up to neighboring curbs at a gradient of no greater than

1:12. To avoid water gathering at the walkway, dropped curbs must slope toward the road

with a maximum transverse gradient of 1:20. A dropped curb should not be more than 25 mm

from the road or gutter at its lowest point.

Curb Cut-Outs

Only when curb cut-outs won't hinder a pathway or otherwise reduce the width of a

sidewalk can they be permitted. A curb cut-out must be at least 0.90 M wide. The gradient of

curb cutouts shouldn't be greater than 1:12.

Walkways and Passageways

The level of walkways should be

maintained as much as feasible, and slip-resistant

materials should be used. Walkways should have a

gradient of no more than 1:20 or 5% whenever and

wherever practical. Maximum cross gradient for

walkways should be 1:100. A 1.20 meter minimum

width is required for walkways. Grate placement

along walkways should be avoided if at all possible.

Grating apertures along walkways should not be

39

more than 13 mm by 13 mm and cannot rise more than 6.5 mm above the walkways surface.

Walkways shall have a continuous surface without abrupt changes in angle or breaks or

cracks that have edges that are greater than 6.50 mm. Spaces should be made available

along the length of long or congested sidewalks so that wheelchairs can pass one another or

turn around. The minimum size of these spaces is 1.50 meters, while the maximum distance

between stops is 12:00 meters. As far as feasible, walkways should use direct paths with

right-angle turns to help the blind navigate. Regular care is necessary to ensure that branches

of trees or shrubs do not droop over pathways or paths where planting is present since they

not only pose a risk to the blind but also narrow the effective footway width that is available to

pedestrians in general. Walkway headroom should be at least 2.0 meters high and ideally

higher. Along the designated path, street furniture, bollards, sign poles, or columns should not

block accessible passageways for the disabled as they can be dangerous.

Handrails

The outer edges of dropped curbs and both

sides of ramps and steps shall have handrails built.

In order to prevent obstructing pedestrian traffic,

handrails at dropped curbs shouldn't be installed

farther than the width of any crossing. Handrails must

be installed 0.90 and 0.70 meters above stairs or

ramps, respectively. At 1.0 m to 1.06 m, handrails for

safety at considerable heights can be placed. The

railing should have a 0.30 m extension at the

beginning and end of any ramps or staircases.

Handrails that need a firm grip should be between

30 and 50 mm in size. A space of no less than 50

mm shall exist between handrails affixed to walls. A clearance of no less than 40 mm should

be allowed for handrails on ledges.

Signages
40

Directional and educational signs must to be placed in areas that are simple for

wheelchair users and people with vision

problems to view. Signs should be kept

clear and simple to read; they should also

be created of contrasting hues and gray matter

to facilitate reading and detection. To identify accessible routes and facilities, use the

universal symbol for accessibility. If a sign protrudes into a path or route, there should be at

least 2.0 meters of headroom available. Signs should be placed at a maximum height of 1.60

meters on walls and doors. With a height restriction of 1.40 meters. About signage on

restroom doors. Raised symbols, characters, or numbers with a minimum height of 1 mm

shall be included on signs identifying public spaces. Signs directing traffic to safe routes and

public areas should incorporate Braille symbols. Text on signboards must be large enough for

persons with poor vision to read it from a specified distance.

Parking Areas

A person should

have enough room to move

from a car to a wheelchair

in a parking area

designated for the disabled.

Building entrances or

accessible entrances

should be as close as

possible to accessible parking spots. Accessible parking spaces should, whenever possible,
41

be perpendicular to the road or circulation aisles or at an angle to them. The minimum width

for accessible parking spaces should be 3.70 meters. 1.20 m-long walkway from accessible

areas. There must be space between the fronts of parked autos that is clear. If access paths

are raised above the parking level, include dropped curbs or curb cutouts. Parking places for

the disabled must be marked with pavement markings, signage, or other devices. Disabled

parking places should never be situated near ramps or slopes.

Entrances

Arrival and departure points

should have access to the internal

lobby's entrances. First, there

should be an accessible entrance

level with elevators. Ramps shall be

available to give access to the entrance level in the

event that entrances are not on the same level as the

site arrival grade. A level area with a minimum height

of 1.80 meters must be provided for entrances with

vestibules. With a 1.50 m. depth. Width.

Ramps
42

Unless a lowered curb, an elevator, or some

other mechanical device is available to serve the

change in level, a ramp is required. Ramps must

have a 1.20 m minimum clear width. The gradient

can only be as steep as 1:12. A ramp shouldn't be

longer than 6:00 meters if it is 1:12 gradient. Longer

ramps with a 1:12 gradient must have landings that are at least 1.50 meters long. 1.80 meters

minimum of level space at the top and bottom of any ramp should be available. There will be

handrails placed 0.70 meters apart on either side of the ramp and 0.90 m. by way of the ramp

level. Ramps must have curbs with a minimum height of 0.10 meters on both sides. Any ramp

that rises more than 0.20 meters. A handrail must span the entire width of the ramp's lower

end, not less than 1.80 meters from the ramp's base, if it descends toward a place where

vehicular traffic is feasible.

Doors

Every door must have a clear

width of at least 0.80 meters.

Measurements of clear apertures must be

made between the fully opened door's

surface at the hinge and the door jamb at

the stop. Doors must open with a force or

pressure no greater than 4.0 kg. An inside

door's closing device pressure cannot be

greater than 1 kg. Before and beyond a

43

door, a minimum clear, level space of

1.50 m × 1.50 m must be provided. A

door may require a minimum of 1.20

meters of clear, level space on the

corridor side of the door when it opens

onto the corridor but not into it. Doors

that swing outward into hallways

should be protected, as should doors

that swing inward into closets and accessible restroom stalls. Hardware should not need wrist

movement or precise finger manipulation, whether it latches or doesn't latch. Hardware, such

as doorknobs, should be placed between 0.82 meters and 1.06 m. A desired value is 0.90

above the floor. Vertical pull handles with a 1.06 m center. For swing doors or doors with

locks, vertical pull bars are preferred to horizontal pull bars. Kick plates should be installed on

doors along main circulation routes at a height of 0.30 m. They should be constructed of

sturdy materials to 0.40 m.

Corridors

Corridors must be at least 1.20 meters

wide. The minimum clearance requirement shall

not be obstructed by waiting areas or other

facilities or locations. For wheelchairs to turn

around or to let another wheelchair to pass, there

should be recesses or turnabout places available.

These areas must be at least 1.50 m × 1.50 m in

size and must be separated by a maximum of 12

meters. Additionally, turnabout spaces must be

present at or around 3.50 meters each dead end

is. Corridors should be kept level and equipped

with a slip-resistant surface, just as walkways.

Stairs
44

To further reduce slipping,

nosing may be equipped with slip-

resistant strips. Tread surfaces

should be made of a material that is

slip-resistant. To avoid creating a

challenge for those using crutches

or braces whose feet are slanted,

projecting nosing are suggested.

Have a propensity to become

trapped in the protruding nosing or

the recessed space. The same goes

for open stringers; stay away from them. Each step's leading edge should be indicated on the

runner and riser with paint or non-skid material that has a color and gray value that contrast

sharply with the stairwell's remaining steps' level of gray. Such markings would be beneficial

to both the completely sighted and the visually impaired. A 0.30 m tactile strip wide must be

put in place before risky locations, such as the top and bottom of stairs and abrupt changes in

floor level. To prevent accidents, extra care must be taken to guarantee the proper mounting

or adhesion of tactile strips.

Places of Assembly

Number of

accordance with the Standard accessibility for special

type of facilities.

Fencing for Road works and Foot

works
45

All excavations, whether on the sidewalk or the road, must be properly fenced off.

The railings must include the following features, regardless of the style of fencing being

utilized. The top of the rail should be at least one meter high across the nearby surface. The

railing must have a tapping rail that is no longer than 0.35 meters to help the blind above the

nearby surface. If a blind person were to walk into the barrier, it should be sturdy enough to

resist them.  There shouldn't be any spaces between adjacent fence lengths.
46

REFERENCES

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