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    • By monctezuma
      Nom: Les Bassins, phase 1
      Hauteur: 8 étages
      Coût du projet:
      Promoteur: Prével / Rachel Julien
      Emplacement: (voir carte ci-dessous)
      Début de construction: décembre 2011
      Fin de construction:
      Site internet: http://www.lesbassins.ca

    • By mtlurb
      La Maison des Encans de Montréal a quitté l'ancienne église de Saint-Henri (872, rue du Couvent), aussi appelée église Saint-Thomas-Aquinas  . L'immeuble était en vente pour 4 M$

      Source : http://www.patrimoine-culturel.gouv.qc.ca/rpcq/detail.do?methode=consulter&id=169466&type=bien#.XJ7Q4JhKiUk
      L'intérieur ressemblait à ça

      L'immeuble sera converti en salle de réception appelée « Entrée principale ».

      Les couleurs bizarres ont été enlevées

    • By IluvMTL
      A man walks inside an empty church in the Ninth Ward area in New Orleans. Carlos Barria/Reuters
      America’s Epidemic of Empty Churches
      JONATHAN MERRITT  11:02 AM ET Between 6,000 and 10,000 churches die in the U.S. every year, and many are sitting on prime real estate.
      Three blocks from my Brooklyn apartment, a large brick structure stretches toward heaven. Tourists recognize it as a church—the building’s bell tower and stained-glass windows give it away—but worshippers haven’t gathered here in years. The 19th-century building was once known as St. Vincent De Paul Church and housed a vibrant congregation for more than a century. But attendance dwindled and coffers ran dry by the early 2000s. Rain leaked through holes left by missing shingles, a tree sprouted in the bell tower, and the Brooklyn diocese decided to sell the building to developers. Today, the Spire Lofts boasts 40 luxury apartments with one-bedroom units renting for as much as $4,812 per month. It takes serious cash to make God’s house your own, apparently.
      Many of our nation’s churches can no longer afford to maintain their structures—between 6,000 and 10,000 churches die each year in America—and that number will likely grow. Though more than 70 percent of our citizens still claim to be Christian, congregational participation is less central to many American’s faith than it once was. Most denominations are declining as a share of the overall population, and donations to congregations have been falling for decades. Meanwhile, religiously unaffiliated Americans, nicknamed the “nones,” are growing as a share of the U.S. population.
        Any minister can tell you that the two best predictors of a congregation’s survival are “budgets and butts,” and American churches are struggling by both metrics. As donations and attendance decrease, the cost of maintaining large physical structures that are only in use a few hours a week by a handful of worshippers becomes prohibitive. None of these trends show signs of slowing, so the United States’s struggling congregations face a choice: start packing or find a creative way to stay afloat.
      When a hallowed building is resurrected as something else, those who feel a connection to that symbol may experience a sense of loss.
      Closure and adaptive reuse often seems like the simplest and most responsible path. Many houses of worship sit on prime real estate, often in the center of towns or cities where inventory is low. Selling the property to the highest bidder is a quick and effective way to cut losses and settle debts. But repurposing a sacred space for secular use has a number of drawbacks. There are zoning issues, price negotiations, and sometimes fierce pushback from the surrounding community and the parish’s former members.
      A church building is more than just walls and windows; it is also a sacred vessel that stores generations of religious memories. Even for those who do not regularly practice a religion, sacred images and structures operate as powerful community symbols. When a hallowed building is resurrected as something else, those who feel a connection to that symbol may experience a sense of loss or even righteous anger.
        After St. Augustine Church in South Boston was abandoned, developer Bruce Daniel encountered a number of unforeseen difficulties. Demolishing the 140-year-old building and starting from scratch was the most economical option, but sentimental neighbors’ protests forced Daniel to retrofit the existing building into condos. Many local residents remain unsatisfied with the compromise.
      “Anybody who goes into a neighborhood and buys a church, without having some knowledge and sensitivity, they’re asking for trouble,” Daniel told The Boston Globe.
      St. John the Baptist Church in the Black Rock district of Buffalo, N.Y., awaits a new tenant in 2007. (Don Heupel/AP)
      Converting old churches into residential spaces, like St. Augustine and St. Vincent De Paul, is becoming increasingly popular. Churches’ architectural flourishes—open floor-plans, exposed brick, vaulted ceilings, and arched windows—often draw buyers of means who are looking for a residential alternative to ubiquitous cookie-cutter developments.
      While this type of sacred-to-secular conversion may be a tough pill for former members to swallow, many are even less satisfied with the alternatives. A large number of abandoned churches have become wineries or breweries or bars. Others have been converted into hotels, bed and breakfasts, and Airbnbs. A few have been transformed into entertainment venues, such as an indoor playground for children, a laser-tag arena, or a skate park.
        When St. Francis de Sales Church in Troy, New York closed in 2009, it was converted into a fraternity house for the Phi Sigma Kappa chapter at Rensselaer Polytechnic Institute. A communal symbol that once served as a beacon of hope and welcome now seems like little more than an emblem of American youthful superficiality. Imagine the emotional impact of driving past the place of your mother’s baptism only to see frat boys stumbling down the front steps.
      Calling it quits isn’t the only option for dwindling congregations in possession of expansive, expensive buildings. Some are moving upstream of the crisis, opting to repurpose their buildings before they go under.
      Larry Duggins left a successful career in investment banking a decade ago to attend seminary at Southern Methodist University. There he met a professor of evangelism named Elaine Heath with whom he brainstormed ways to help dying churches who maintain a will to live. The pair eventually found the Missional Wisdom Foundation, a 501c(3) that functions as a kind of think tank for “alternative forms of Christian community that makes sense for traditional churches that may be declining.”
      “Years ago, the neighborhood church was the place many in America got together and, along with local schools, was where they got to know their neighbors,” Duggins told me. “But this model is no longer relevant for many people, so churches have to think creatively about how to help people encounter others and God in their everyday lives.”
      Low-Income Communities Are Struggling to Support Churches
      PATTON DODD JAN 8, 2018 Vacancy: America’s Other Housing Crisis
      RICHARD FLORIDA JUL 27, 2018 In Massachusetts, a Mayor and a Church Spar Over Sanctuary
      TERESA MATHEW APR 4, 2018 In order to test their idea, Duggins and Heath approached the pastor of White Rock United Methodist in Dallas about collaborating. Half a century ago, it was a massive congregation with robust weekly programming, a strong reputation in the community, and a 60,000-square-foot building. But the neighborhood’s demographics shifted in recent years and church membership waned. Its combination of sprawling space and shrinking attendance made White Rock the perfect guinea pig for Duggins and Heath’s experiments.
      Missional Wisdom moved into the bottom 15,000 square feet of White Rock’s building and got to work. It converted the fellowship hall into a coworking space and transformed Sunday School rooms into a workshop for local artisans, including a florist and a stained-glass-window artist. It formed an economic empowerment center where the group teaches a local population of African refugees language and business skills. And it finished out the space with a yoga studio and a community dance studio. Today, the church building is bustling most days and the congregation is both covering expenses and generating revenue from its profit-sharing agreement with Missional Wisdom.
      Next, the Missional Wisdom team partnered with Bethesda United Methodist Church in Asheville, North Carolina—a congregation with challenges similar to White Rock’s. Together, they created a community center called Haw Creek Commons. In addition to coworking space, they retrofitted the building with a textile and woodworking shop, meeting rooms that are used by local business and AA groups, a retreat space that can sleep up to nine, and a commercial kitchen in the basement for local bakers and chefs. Outside, Missional Wisdom constructed a community garden, food forest, beehives for the Haw Creek Bee Club, a greenhouse, and a playground for the children who attend the school next door.
      Duggins says that the goal of these two experiments was simply to create opportunities and space for the community to gather and connect with each other. But as with White Rock, Haw Creek Commons has had residual positive effects on its host congregation.
      “We wanted to transform the church into a place that would draw people who might not otherwise come, and in Asheville, we’ve seen it break down stereotypes of what the church is,” says Duggins. “At Bethesda, there were less than 10 people in the church on a given Sunday, but now there are more than 50.” Multipurpose spaces lower the barriers to entry. When someone using a co-working space experiences a personal crisis, they have a comfortable place to turn.
      This relatively small organization can only do so much to turn the tide of congregational death in America. Missional Wisdom has shifted its focus from one-off projects to publishing books, conducting seminars, and consulting with struggling churches. They hope these resources will be helpful to America’s flailing congregations who are forced to choose between evacuation and innovation. The latter may be the harder road to travel, but many faithful will find it preferable to watching their childhood church converted into luxury lofts.
      This post originally appeared on The Atlantic.
      About the Author
      Jonathan Merritt
      @JONATHANMERRITT FEED Jonathan Merritt is a contributing writer for The Atlantic. He is the author of Learning to Speak God from Scratch: Why Sacred Words are Vanishing – And How We Can Revive Them.
    • By IluvMTL
      Le projet d’expansion de l’Église de scientologie à Montréal serait-il paralysé?
      12 août 2013 | Gaétan Pouliot | Actualités en société

      Photo : Annik MH De Carufel - Le Devoir
      Aucuns travaux n'ont été entamés sur le bel immeuble de pierre de six étages de la rue Sainte-Catherine acheté en 2007 par les scientologues.
      Le vaste projet immobilier de l’Église de scientologie est toujours sur les rails au Canada. Même s’il ne progresse pas au rythme souhaité par l’organisation, les scientologues jurent qu’ils transformeront tous leurs locaux, souvent défraîchis, en lieux accueillants et modernes. Des embûches semblent toutefois paralyser certains projets, dont celui de Montréal.
      Situé rue Sainte-Catherine, l’ancien édifice du journal La Patrie doit accueillir les nouveaux locaux de cette organisation internationale controversée, reconnue comme une corporation religieuse au Québec.
      Aucuns travaux n’ont cependant été entamés sur le bel immeuble de pierre de six étages acheté en 2007 par les scientologues au coût de 4,2 millions de dollars. Après avoir hébergé une galerie d’art au cours de la dernière année, le bâtiment est maintenant vacant.
      Les scientologues veulent pourtant y construire un somptueux temple, qu’ils appellent « organisation idéale », comme celui ouvert dans la basse-ville de Québec en 2010.
      Fondée en 1954 par l’auteur de science-fiction L. Ron Hubbard, l’Église de scientologie vend, à fort prix, des cours et des thérapies qui permettraient de purifier le corps et l’esprit. L’objectif est, dit-on, d’ouvrir la voie à un monde sans guerre ni criminalité. Et c’est pour atteindre cet objectif qu’elle doit construire des « organisations idéales », partout sur le globe.
      L’Église de scientologie soutient que le projet de Montréal n’accuse aucun retard. L’immeuble est toujours dans « sa phase de conception et de planification », a dit au Devoir Erin Banks, porte-parole de l’organisation à Los Angeles. La présidente de l’Église au Canada, Yvette Shank, souligne quant à elle qu’en raison de l’âge de l’immeuble - construit en 1905 -, la planification est plus longue.
      En 2010, Mme Shank disait pourtant espérer que les nouveaux locaux de la rue Sainte-Catherine seraient inaugurés à la fin de 2011. L’ouverture espérée de l’immeuble a aussi été reportée plusieurs fois sur le site Internet de l’organisation.
      Si le projet de Montréal semble battre de l’aile, les choses bougent ailleurs au pays. En février dernier, des centaines de scientologues se sont ressemblés à Cambridge, en Ontario, pour souligner l’ouverture de leur « nouvelle église ». À l’image de celle inaugurée à Québec, le bâtiment de deux étages accueille les visiteurs dans un environnement tape-à-l’oeil et lumineux. On y retrouve des salles de formation, une chapelle, un centre d’information et un sauna.
      À Toronto, siège de l’organisation au pays, toutes les activités ont été déménagées temporairement en vue de rénovations majeures dont l’immeuble de huit étages, situé à quelques minutes de Queen’s Park, doit être l’objet. À un peu plus d’une heure de route de la métropole ontarienne, les scientologues sont aussi propriétaires d’un terrain de près de 80 hectares qu’ils veulent convertir en centre de formation.
      Du côté de Winnipeg, le scénario ressemble à celui de Montréal. L’Église de scientologie possède un immeuble historique de six étages dans le quartier de la Bourse. Les travaux en sont, là aussi, au stade de la planification.
      Cette stratégie immobilière financée à coup de millions de dollars et menée dans tous les pays où les scientologues sont présents s’attire de nombreuses critiques.
      L’un des détracteurs les plus connus du mouvement est Mike Rinder, ex-directeur des communications de la maison-mère de l’Église de scientologie. Ce scientologue de longue date qui a quitté le mouvement en 2007 estime que les « organisations idéales » sont ni plus ni moins qu’une escroquerie. « Si Montréal et Winnipeg avaient l’argent pour rénover leur immeuble, ils l’auraient fait », écrit-il dans un échange de courriels avec Le Devoir, ajoutant que ce programme est une stratégie de l’actuel leader de l’Église, David Miscavige, pour récolter de l’argent. M. Rinder soutient que l’Église de scientologie utilise ces immeubles afin de prétendre que l’organisation est en croissance.
      De son côté, l’Église a refusé de répondre à toutes les questions du Devoir concernant les coûts de sa stratégie immobilière. La raison officielle de ce vaste chantier : « l’Église de scientologie connaît une grande période de croissance un peu partout dans le monde », affirme Erin Banks.
      Cette affirmation est difficile à vérifier. Les données de Statistique Canada indiquent par contre qu’il n’y avait que 1745 scientologues au pays lors du recensement de 2011. Ils étaient 1525 adhérents recensés en 2001.
    • By loulou123
      Après une attente de 90 ans, l'Oratoire St- Joseph aura finalement son ascenseur! L'appareil facilitera l'accès pour les visiteurs et les pèlerins à mobilité réduite et les familles avec des poussettes.
      Il reliera la chapelle votive, la salle des pas perdus et le niveau où est conservé précieusement le cœur du frère André. Son accès, à partir de la chapelle votive au niveau de la crypte, longe le roc du mont Royal sur plusieurs mètres et offre un coup d'œil unique sur dix mètres de falaise intérieure. Cette nouvelle installation sera inaugurée vendredi.
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