Neratovice, a city once targeted by communists to be church-free, might soon host the world's largest 3D-printed church. The decision on whether to 3D-print the entire above-ground structure, including the vault, is expected in early 2026. The project, facilitated by the Archdiocese of Prague, is modeled after Noah’s Ark by architect Zdeněk Fránek. The Church of the Holy Trinity and Cardinal Josef Beran Community Centre aims to be an architectural innovation, potentially boosting Czechia's global architectural standing. The complex will feature energy efficiency, green roofs irrigated by rainwater, and include a park with a pond and playground.
12 days ago
Neratovice, founded by the communist regime in 1957 as Czechoslovakia's first church-free city, is now set to build a church amid the Czech Republic's January 2026 ban on promoting communism.1 2
Local Catholics have sought a church for decades, marking a profound shift from atheist suppression.1 2
The Church of the Holy Trinity and Cardinal Josef Beran Community Centre had its foundation stone blessed by Prague Archbishop Jan Graubner in 2024.1 2
Managed by the Neratovice Community Center Foundation under the Archdiocese of Prague, the project honors Cardinal Josef Beran, persecuted by Nazis and communists, exiled after 1965, with his beatification ongoing.1 2
Designed by award-winning architect Zdeněk Fránek as a Noah’s Ark-inspired structure, it comprises 520 generatively designed 3D-printed blocks with wavelike acoustics, assembled like a puzzle.1 2
The Czech Forbes praised it as an "exceptional church" potentially revolutionizing construction and restoring Czechia’s global architectural prominence.1 2
The tower will use 3D printing; a decision on the entire above-ground structure, including the vault, is expected early 2026, per foundation board member Marek Matocha.1 2
Parish administrator Father Peter Kováč highlighted potential savings and its status as the world’s largest 3D-printed church.1 2
Both church and community center feature energy-efficient designs with green roofs irrigated by rainwater tanks, plus a nearby park, pond, and playground.1 2
Current Masses occur in a chapel.1 2
Estimated at 204 million Czech crowns (over $8 million), the project has secured millions from donors, emphasizing financial sustainability.1 2
MEP Tomáš Zdechovský called it "absolutely great news," predicting national visitors to the unique site in the 16,000-resident industrial town.1 2
The initiative symbolizes resilience for Neratovice’s Catholics.1 2
Explore Catholicism’s role in embracing technological innovation
Catholicism has long viewed technological innovation not as an end in itself, but as a manifestation of human creativity that participates in God's creative work, provided it is oriented toward the dignity of the person, the common good, and ethical responsibility. The Church embraces such progress enthusiastically when it serves humanity—enhancing medicine, communication, and labor—while issuing clear warnings against a technocratic paradigm that reduces people to objects or prioritizes efficiency over fraternity. This balanced approach, rooted in papal encyclicals, dicastery documents, and addresses, positions the Church as both promoter and ethical guardian of innovation.
At its core, the Catholic understanding of technology affirms humanity's vocation to "till and keep" the earth (Gen 2:15), extending dominion over matter through ingenuity. Pope Benedict XVI emphasized in Caritas in Veritate that technology is "a profoundly human reality, linked to the autonomy and freedom of man," expressing the spirit's hegemony over matter and mirroring God's command to cultivate creation. This echoes the human spirit's freedom from bondage to creatures, drawing it toward worship of the Creator.
Theologian Anselm Ramelow, O.P., explores this biblically: even in a prelapsarian state, Adam's naming of creation prefigures technology as a tool of communication and art, echoing God's creative word. Post-Fall, innovation persists with ambivalence—Cain's descendants forged tools (Gen 4:22)—but redeemed through Christ, it can promote positive life forms. Pope Francis reinforces this in his address to the Minerva Dialogues, noting technology's benefits in medicine and engineering as evidence of human nobility in God's creative action. Thus, innovation is not neutral but a response to divine invitation, fostering authentic humanity when directed toward integral progress.
The Church has actively promoted technological tools for evangelization and service. Pope John Paul II, in his 1990 World Communications Day message, hailed computer telecommunications as means to strengthen ecclesial unity, deepen dialogue with the world, and proclaim the Gospel "from the housetops." He urged utilizing these "powerful means that human skill is daily rendering more perfect," adapting to each culture as God has spoken through history.
Contemporary documents extend this to digital realms. The Dicastery for Communications calls for living as "loving neighbours" on digital highways, co-creating platforms where youth find identity. The USCCB's AI principles affirm technology's potential to overcome life's obstacles when supplementing—not replacing—human moral judgment. Pope Francis, addressing the G7 on AI, stressed ensuring tools serve humanity's grandeur and stewardship of the planet. Similarly, at the UN Forum on Peace in the Digital Era, Archbishop Caccia highlighted digital technologies' role in fostering encounter, dialogue, and education for peace, provided used responsibly.
Historically, Popes like John Paul II praised scientific progress when serving "the whole man, in the whole of his spiritual and bodily subjectivity," integrating it with faith to avoid a "shattered culture." The Church's medieval monasteries pioneered data processing techniques akin to modern Silicon Valley. Today, initiatives like the Dicastery for Promoting Integral Human Development sponsor discussions on AI and the common good.
Embracing innovation demands rigorous ethics. Antiqua et Nova insists technology must pursue "greater justice, more extensive fraternity, and a more humane order," opposing applications threatening life or dignity. The USCCB prioritizes human dignity, care for the poor (avoiding digital divides), and respect for truth against deepfakes and manipulation. Pope Benedict XVI warned: "not all that is scientifically possible is also ethically licit," lest technology objectify the weak.
Laudato Si' critiques the technocratic paradigm: specialization fragments knowledge, eroding holistic views and ethical horizons, leading to environmental degradation and loss of purpose. Yet, liberation is possible by directing technology toward dignity, non-consumerism, and beauty. Pope John Paul II echoed this: prioritize "ethics over technology, the person over things, spirit over matter." Pope Francis calls for ethical codes rooted in natural moral law, ensuring progress respects family and society.
While rejoicing in remedies to human evils, the Church cautions against idolatry of progress. Unchecked, technology conditions lifestyles per powerful interests, surrendering life to instrumentalism. Pope John Paul II noted science's legitimacy crisis when technical success supplants truth and ethics. In the digital age, over-reliance risks commodifying education and turning information into disinformation.
The response? Human oversight, accountability, and synthesis of knowledge with philosophy and faith. Benedict XVI advocated dialogue among believers, scientists, and philosophers to inform legislation.
In summary, Catholicism's role is prophetic: embracing innovation as a divine gift for human flourishing, while anchoring it in Christ-centered ethics to avert dehumanization. By prioritizing the person and common good, the Church guides technology toward a "healthier, more human, more social" progress, inviting all to co-create responsibly in God's image.