Rooks, Charis Meegan (2023).

States Christians entrepreneurs who are ready to serve

could facilitate church expansion and sought to understand formative experiences can
help close the discipleship gap between churches, communities, and workplaces in
order to fulfill the great commission.

Claveland, Matthew Casey (2017). Supporting individuals in the recovery community

in their quest for sustained abstinence from drug and alcohol abuse, the local church
can be great assistance.

Ayo, Ruby Ann L. (2017). Cultural legacy provides the historical background of a
particular group of people, the long last habits, characteristics, convictions, behaviors,
and even principles they uphold. Among physical church heritage are easily the
century old historic churches. The Church, as a building, “frequently functions as a
location where people congregate to worship. Historical accounts from the Philippines
indicate that churches were fist constructed as buildings around when the Filipino
people were first exposed to the Catholic faith in the 15 th century, because of Spain
colonization. The nation’s churches are physical presentations of the catholic faith in
Architecture. 20(0116-4139),71-72.

Ayo, Ruby Ann L. (2017). The existence of Parish is acknowledged by Catholics. A

parish is a community that encompasses all Catholics living in a certain region who
gather in a specific church. Since Generations must have learned these churches’
history, records must conserve and transmitted generation to generation. But the
standard of the documents must be regarded similarly to the secondary historical
sources. 20(0116-4139),73.

(Venturi In Nesbitt, 2005: 420). Character of place is a function of time, changing

with the time of day, weather or season, all factors which determine the different
conditions of lights. The character is determined by the material and the formal
constitution of place.

(Norberg-Schultz in Nesbitt, 2005: 421). The spirit gives people life is known as
genius loci is known for giving people life. Locations by their side from birth until
death and places by their side from birth until death and establishes their essence or
character.

(Susan Langer in Nesbitt, 2005: 426). poetry is the appropriate genre for architecture,
and its goal is to assist in allowing man to live. But a man’s dwelling is aided by
architecture. However, architecture is a challenging form of cult art. Constructing cal
towns and buildings is not the same as practicing cal towns and building sufficient.
Architecture is created when a complete environment is made visible, which implies
that the environment is concretized. The Genius loci, collecting the properties of the
place and bringing them closer to humankind.

(Edward Relph in Place and placelessness, 1976: 15). Sacred space is that of archaic
religious experience; it is continuously differentiated and replete with symbols, sacred
centers, and meaningful objects. For religious person the experience of such space is
primordial, equivalent perhaps to an experience of the founding of the world, and it
follows that the making of sacred objects and sacred buildings is not a task to be
undertaken lightly but involves a profound and total commitment.

In relation to Gadamer’s Theory of language and observe that the structure of what is
being said at the critical moment of application for the fusion of horizons in a proper
conservation involves this same self-recognition. Here, structure does not refer to the
way something said or its syntax; rather, to the fact that it is taken as a whole and
assumed to be meaningful by the person who can, then come to recognize something
of relevance to themselves in it as a result. (Gadamer, 1996)

(Siegfried Kracauer, 1889-1966). In the dwelling of God, which assumes an

established community, the congregation succeeds in establishing connections. The
house of God becomes purely ornamental as soon as the congregation members give
up the relationship that made the location possible. p.51

Rifiaoglu & Guchan (2008). Given that a place spirit is shaped by both tangible and
intangible elements, preserving and understanding it within a historical urban context
is a challenging and complex topic. The first section discusses the ideas and problems
surrounding the notion of spirit of place in the context of urban morphology and
conservation; second presents the approach taken by these disciplines to comprehend
and preserve spirit of place.

Malpas, J. (1999, January 1). Our memories and identities are deeply connected to the
places we’ve been. We define ourselves and are defined by others based on the places
we inhabit. In other words, who we are is tied to where we are. The author suggests
that our very existence and understanding of ourselves is possible because of our
connection to specific locations. This is why we often associate people with the places
they spend time in. It’s not just that we remember them in those places, but their
identities are shaped by these places.

Cruden, L. (1995, October 31). What makes certain places special is, in part, their
unique geography—the way the Earth expresses its spirit through its physical forms.
This geographical story reflects the continuous evolution of the Earth. For humans,
it's also about finding a sense of home and connecting with our geospiritual
environment. Establishing a relationship with these places is crucial. Recognizing
them as sacred amplifies their significance. Human actions, like ceremonies and
reverence, contribute to harmony with the cosmos, bringing prosperity and balance.
Being close to what we consider holy is essential for humans.

References:
Ayo, Ruby Ann L. (2017). “Historical Narratives of the Spanish Heritage Churches
in Albay: Platform for Promoting Bikol Culture and Heritage.” 20(0116-4139), 71-73

Charis Meegan rooks (2023). “The christian Entrepreneur: a phenomenological

Study on the Impact of Christian Entrepreneurs as Disciple-makers.” Doctoral
Dissertations and project,4353.

Cleveland, Casey Matthew (2017). “Church culture and recovery community: A

qualitative phenomenological Study of the Impact of Avenue Church on The Recovery
Community.” Lancaster Bible college Proquest Dissertations Publishing, 10746800.

Norberg-Schultz in Nesbitt (2005). “Genius Loci. The Spirit of Place.” University of

Pretoria, 421-426.
Susan Langer in Nesbitt (2005). “ Genius loci. The Spirit of Place.” University of
Pretoria, 426.

Venturi In Nesbitt (2005). “Place. Phenomenology of space.” University of Pretoria,

422.

Relph, E. (1984, January 1). Place and Placelessness.

https://doi.org/10.1604/9780850861112

Gadamer’s Ontology (1996). “Gadamer’s ontology: An examination of Hans-Georg

Gadamer’s concept of being in relation to Heidegger, Plato and Hegel.” Structure of
proper conversation,p.117.

Siegfried Kracauer (1889-1966). “Rethinking Architecture: A Reader in Cultural

Theory.” Edited by Neil Leach, p.51.

Rifiaoglu & Guchan (2008).“Understanding and preserving Spirit of place By an

integrated Methodology in Historical Urban Context.” Conference:16th General
Assembly and Scintific Symposium of ICOMOS, 29 Sept-4 oct.,2008,Quebec City,
Digital Publication

Malpas, J. (1999, January 1). Place and Experience: a Philosophical Topography.

Cruden, L. (1995, October 31). The Spirit of Place: A Workbook for Sacred
Alignment. Destiny Books. https://doi.org/10.1604/9780892815111