religions

Article Liturgy and Landscape—Re-Activating Christian Rites through Adaptive Reuse of a Rural Church and Its Surroundings as a Columbarium and Urn Cemetery

Samuel Goyvaerts 1,* and Nikolaas Vande Keere 2,* 1 Department of Systematic Theology and Philosophy, Tilburg School of Catholic Theology, Tilburg University, 90153 Tilburg, The Netherlands 2 Faculty of Architecture and Arts, University, 3500 Hasselt, Belgium * Correspondence: [email protected] (S.G.); [email protected] (N.V.K.)

 Received: 29 June 2020; Accepted: 17 July 2020; Published: 7 August 2020 

Abstract: We present the design research for the adaptive reuse of the St. Odulphus church as a columbarium in the village of Booienhoven (BE). Surrounded by agriculture, the site is listed as a historic rural landscape. The small neoclassical church is no longer in use for traditional Catholic services and is abandoned. Positioned on an isolated “island”, it has the appropriate setting to become a place to remember and part from the dead. Instigated by the municipality, and taking into account the growing demand for cremation, we present topological research on three different liturgical and spatial levels: 1/the use of the church interior as a columbarium and for (funeral) celebration, 2/the transformation of the “island”, stressing the idea of “passage” and 3/the layering of the open landscape reactivating the well-spring and its spiritual origins. Based on the reform of the funeral rite after Vatican II, we propose a layered liturgy that can better suit the wide variety of funeral services in today, while at the same time respecting its Catholic roots. Rather than considering the reuse of the church a spiritual loss, we believe that it can offer the opportunity to reinforce and open up the traditional, symbolic and ritual meaning of the Christian liturgy to the larger community. As such, this case is an excellent example of how, in exploring new architectural and liturgical questions, religious sites can be transformed into contemporary places for spirituality.

Keywords: adaptive reuse; church architecture; ritual; liturgy; funeral

1. Rituals and Spaces—Introduction In this article, we will describe the recent changes of funeral rites in relation to the adaptive reuse project of the St. Odulphus church in Booienhoven (Zoutleeuw), Flanders (see Figures1 and2). We will explore the potential relationship between the spatial properties of the design and the funeral rites that are to be (re-)introduced in the context of the adaptive reuse of the site. Nowadays, the burial of the deceased is taking on new and almost experimental forms, with the increase of cremation as a subtle sign of secularization. As a recently accepted practice (1963) in the Roman , it also raises questions on the spiritual function and meaning of a Christian funeral service in contemporary Western society. This is perhaps even more relevant in Flanders, since its secularization process has an ambiguous nature. The traditionally very Roman Catholic area is characterized by a strong adherence to “cultural Christianity”—people attaching value to certain elements of the Christian tradition, without identifying themselves as belonging to the institute of the Catholic Church (Billiet 2017). In the light of the need for new rituals concerning death and mourning, we take the opportunity to rethink and expand the Christian liturgy of burial to include a wide variety of funeral services. Using

Religions 2020, 11, 407; doi:10.3390/rel11080407 www.mdpi.com/journal/religions ReligionsReligions 20202020,, 1111,, xx FORFOR PEERPEER REVIEWREVIEW 22 ofof 1313 Religions 2020, 11, 407 2 of 13 InIn thethe lightlight ofof thethe needneed forfor newnew ritualsrituals concerniconcerningng deathdeath andand mourning,mourning, wewe taketake thethe opportunityopportunity toto rethinkrethink andand expandexpand thethe ChristianChristian liturgyliturgy ofof burialburial toto includeinclude aa widewide varietyvariety ofof funeralfuneral services.services. the exercise to design a central urn cemetery in Zoutleeuw as an example, we consider the creation of UsingUsing thethe exerciseexercise toto designdesign aa centralcentral urnurn cemeterycemetery inin ZoutleeuwZoutleeuw asas anan example,example, wewe considerconsider thethe new sacred spaces and rituals that still connect to Christian tradition. We ask ourselves: what form can creationcreation ofof newnew sacredsacred spacesspaces andand ritualsrituals thatthat stillstill connectconnect toto ChristianChristian tradition.tradition. WeWe askask ourselves:ourselves: the new rituals receive and how do they relate to the existing ones? How can the renewed funeral celebration be whatwhat formform cancan thethe newnew ritualsrituals receivereceive andand howhow dodo theythey relaterelate toto thethe existingexisting ones?ones? HowHow cancan thethe renewedrenewed funeralfuneral (re-)integrated in the adaptive reuse of the church and site and vice versa? In what way are ritual and space celebrationcelebration bebe (re-)integrated(re-)integrated inin thethe adaptiveadaptive reusereuse ofof thethe churchchurch andand sitesite andand vicevice versa?versa? InIn whatwhat wayway areare ritualritual connected and mutually inspiring in this particular case? andand spacespace connectedconnected andand mutuallymutually ininspiringspiring inin thisthis particularparticular case?case? Inspired by the liturgical reform before and after Vatican II, we propose a “layered liturgy”, InspiredInspired byby thethe liturgicalliturgical reformreform beforebefore andand afterafter VaticanVatican II,II, wewe proposepropose aa “layered“layered liturgy”,liturgy”, reflecting a wider and contemporary spiritual experience of burial rituals while at the same time reflectingreflecting aa widerwider andand contemporarycontemporary spiritualspiritual experienceexperience ofof burialburial ritualsrituals whilewhile atat thethe samesame timetime respecting its Catholic roots. The approach developed here can be described as a “topological” reflection respectingrespecting itsits CatholicCatholic roots.roots. TheThe approachapproach developeddeveloped herehere cancan bebe describeddescribed asas aa “topological”“topological” on the intimate and recurring relationship between rituals and spaces. reflectionreflection onon thethe intimateintimate andand recurringrecurring relationshiprelationship betweenbetween ritualsrituals andand spaces.spaces.

FigureFigure 1. 1. ViewView of of the the St. St. Odulphus Odulphus sitesite with with the the ensemb ensembleensemblele ofof the the church, church, the the former former rectory rectory and and the the guildguild hall hall in in the rural rural environment environment of of Hageland Belgium.Belgium.

FigureFigure 2. 2. Left:Left: viewview view ofof of thethe the currentcurrent current interiorinterior ofof thethe St.St. OdOd Odulphusulphusulphus church;church; right:right: aa sketchedsketched impressionimpression of of thethe transformation transformation into into a a columbarium columbariumcolumbarium church churchchurch (hand (hand drawing drawing by by Saidja Saidja Heynickx). Heynickx).

2.2. ChangingChanging FuneralFuneral RitesRites

2.1. The Christian Funeral after Vatican II 2.1.2.1. TheThe ChristianChristian FuneralFuneral afterafter VaticanVatican IIII AfterAfter Vatican Vatican II II (Second (Second Vatican Vatican Council Council 1962–1965), 1962–1965), the the entire entire ritual ritual repertoire repertoire of of the the Roman Roman CatholicCatholic Church Church has has been been profoundly profoundly revised, revised, inin an an attempt attempt to to close close the the gap gap between between Church Church and and societysociety and and to to restore restore the the liturgical liturgical life life of of the the Church. Church. In In thethe aftermathaftermath of of thethe Council,Council, also also the the funeralfuneral

Religions 2020, 11, 407 3 of 13 rite (ordo exsequiarum, 1969, see (Johnson 1993)) underwent some drastic revisions in comparison to the former, Tridentine rite, which was more or less unchanged since 1614. The character of the rite changed profoundly, taking much more the perspective of death as an Easter-event, whereas in the Tridentine rite the funeral liturgy was more focused on the fear of judgment and subsequent punishment for ones sins (Rutherford 1990; Quartier 2007). On the level of specific rituals, this transformation lead for example to the abolishment of traditional songs like the Dies irae and the . In accordance with already existing local practices, the “new” funeral rite of 1969 prescribes three different models (Johnson 1993, pp. 34–51). The first model has three ritual stages or “stations”: the house of the deceased for a short prayer, a first farewell and condolences, the church building for the funeral liturgy in combination with the funeral , and the graveyard for some last rituals and the final farewell. The second model has two ritual places: the chapel on the graveyards grounds, where the basics of the funeral liturgy are executed, but without funeral mass, and the grave itself. The third model is a short model for a domestic rite, often used in countries and regions with tropical climates. These models—and their differences—illustrate well how Christian ritual is very much bound to specific places. From its origins, Christian liturgy has been, and still is “station liturgy”, as it is mentioned in every manual on the history of Christian ritual. In Flanders, the first model was more or less the standard during the last few centuries (Lamberts 2007). However, with the growing role of the undertaker in the funeral service and rituals, the first “station”—the home of the deceased—slowly disappeared from the ritual or was moved to the mortuary. With the increasing de-Christianization, the second model became more and more popular in Flanders: a funeral liturgy without Eucharistic celebration in the church building or graveyard chapel and last rituals at the grave, often not even presided by a priest. This evolution goes hand in hand with the growing practice of cremation.

2.2. The Practice of Cremation Contrary to various religious traditions that attach a spiritual value to the practice, the Roman Catholic Church considers cremation as a complex subject. One of the core texts of Christian faith, the Apostles Creed, holds as its eleventh of twelve articles that Christians believe in “the resurrection of the body”. Thus, for many centuries burning the body was considered sacrilegious. Burying the dead was very important for the biblical Jewish religion and became one of the twelve traditional works of mercy for pious Christians. In later ages and with the development of Christian anthropology, personhood became very much connected to the body. In its core, Roman Catholic faith attaches an intrinsic and even divine value to the body, declaring the human being as one, made of both body and soul.1 In 1963, the first official opening to the practice of cremation was made by church authorities. In the instruction entitled “Piam et Constantem” it was declared that cremation was not against the Christian religion and thus was allowed for Christians, although burying the body remained the preferable option. This declaration still reflects the official position of the Roman Catholic Church in view of cremation today. In 1997, it was granted for the regional conferences of bishops to make provisions, meaning to develop a liturgy, to permit the presence of the cremated body at the funeral liturgy.2 Before, the preferred and most common practice was to have the funeral liturgy first and the cremation afterwards, in most cases without a ritual at the grave, leaving out the last station of the funeral rite. In 2016, the Vatican again issued an instruction on the topic of cremation, Ad resurgendum cum Christo (CDF 2016). This document repeats the recommendation of burying the body “following the most ancient Christian tradition” (nr. 3) and at the same time allowing cremation, preferably after the funeral liturgy: “the Church, after the celebration of the funeral rite, accompanies

1 Compare for example the Vatican II document Gaudium et Spes nr. 14, the official edition can be found on http: //www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_en.html. 2 See this statement of the American Bishops’ Conference: http://www.usccb.org/prayer-and-worship/bereavement-and- /cremation-and-funerals.cfm. Religions 2020, 11, 407 4 of 13 the choice of cremation, providing the relevant liturgical and pastoral directives” (nr. 4). The document mainly stresses the importance of the correct conservation of the ashes. The instruction expresses the importance of resting in “a sacred place”, both in view of tradition and in view of remembrance and community (nr. 5). Apart from exceptional cases dependent on cultural conditions, it forbids the conservation of ashes in a domestic residence (nr. 6) and the scattering of the ashes “in the air, on land, at sea or in some other way, nor may they be preserved in mementos, pieces of jewelry or other objects” (nr. 7). In regard of the (Belgian) situation, figures show how the total number of cremations rises every year.3 In 2006, less than 50% of the Belgian deceased were cremated. In 2019, the number has risen to 62%.4 Almost 45% of the Belgians who die, still opt for a Roman Catholic Funeral.5 Although no figures are available on the percentage of cremations among these cases, it is safe to say that a substantial part of them have chosen the practice of cremation. In view of this, the Belgian bishops issued directions and guidelines for a funeral rite in the case of cremation. The most recent statements on this topic were made in 2008 and 2012, explaining the current policy and giving directions (ICLZ 2008), and a complete ritual ordo (ICLZ 2012). Two practices are tackled in these documents: funeral liturgy without the celebration of the Eucharist (Goyvaerts 2020) and funeral liturgy in case of cremation before the funeral ritual. In 2013, the Belgian bishops added a statement in which they ended the practices of church ministers being mandated to preside the funeral rite in the crematoria, distancing themselves as such from an eclectic character of many funeral rituals, and refocusing on the church building as the sacred space for liturgy.6 The underlying reasons are the recent commercial evolutions in the funeral business and the increasing lack of ties with Christian traditional liturgy. The bishops declare: “from a liturgical and ecclesiastical point of view, a ceremony in the crematorium cannot function as an alternative to the church funeral liturgy as offered in the churches” (Vlaamse Bisschoppen 2013, p. 2, trans. by authors).

2.3. The Columbarium Church as a Place for Ritual The Roman Catholic ritual is still relatively popular in Flanders when it comes down to funerals, as the above-mentioned figures have shown. Beyond the funeral liturgy, church policy also attaches a lot of importance to the “place” where the ritual is performed. In view of this, both taking into account the ritual symbolism of the Roman and the complex situation of religious belonging in Flanders, we believe the columbarium church has potential as a renewed place for rituals. Rather than reducing the church interior to a mere indoor graveyard or storage for urn cases, we consider its historical qualities as a (sacred) space for conservation and memorial and as a ritual space, which can function both for Christian and more secular rituals. The presence of graves in the interior of the church, the wish to be buried in the house of God confirming the sacred quality of the place, has been part of Christian tradition in the past. Nowadays, columbarium churches have already become general practice in Germany as so-called “Grabeskirchen” or “Gedächtniskirchen” (transl. grave or remembrance churches), (e.g., Figure3). Although varying in quality and not always reflecting the dual role as mentioned, they aim to re-activate the church as a gathering place for family and friends and to remember the deceased with various events. As an alternative function with a spiritual charge, columbarium churches can provide an economic model for the conservation of the building. However, and perhaps similar to the historical examples to some

3 See http://www.crematie.be/cijfers. 4 Also compare: https://statbel.fgov.be/nl/themas/bevolking/sterfte-en-levensverwachting/sterfte. 5 According to the annual report of the Belgian Roman Catholic Church, 2019 counted 48.407 church funerals. https: //www.kerknet.be/sites/default/files/Jaarraport%20Bisschoppenconferentie%20NED%202019.pdf. 6 Before, some priests and deacons had a special appointment and were available to perform the funeral rite in the auditoria and crematoria, but these official positions are all abolished. According to this statement a short moment of ritual prayer—comparable to the rite preformed at the grave—performed by a Catholic minister is still possible, but not the entire funeral rite. (Vlaamse Bisschoppen 2013). Religions 2020, 11, 407 5 of 13 Religions 2020, 11, x FOR PEER REVIEW 5 of 13 extent,ritual by it runscharging the risk higher of “privatizing” prices, making the the ritual church space space and the effectively funeral ritual only byaccessible charging to higher a privileged prices, 7 makingsegment the of the church population. space eff7 ectively only accessible to a privileged segment of the population.

Figure 3. GrabeskircheGrabeskirche St. St. Bartholomäus, Bartholomäus, Köln-Ehrenfeld Köln-Ehrenfeld (DE) (DE) 2014, 2014, design design by Hans-Peter by Hans-Peter Kissler: Kissler: the thetransformation transformation of the of theinterior interior is ischaracterized characterized by by a acentral central ceremonial ceremonial place place surrounded surrounded by columbarium walls with urn casescases (photograph(photograph byby ChristianChristian Schneider,Schneider, ©© Grabeskirche Sankt Bartholomäus Köln).

3. Reusing the Site of St. Odulphus Odulphus The St.St. OdulphusOdulphus church church is locatedis located in the in village the village of Booienhoven, of Booienhoven, near the near old town the ofold Zoutleeuw town of (BE).Zoutleeuw It is part (BE). of It an is architecturalpart of an architectural ensemble ensemble surrounded surrounded by a moat, by including a moat, including a rectory a andrectory a guild and house,a guild built house, in neoclassicalbuilt in neoclassical style in 1846 style on in the 1846 remains on the of previousremains settlements.of previous settlements. The site is listed The in site 1994 is aslisted a historical in 1994 as rural a historical landscape. rural Surrounded landscape. Surroun by agriculturalded by agricultural fields with anfields open with character, an open the character, church towerthe church functions tower as functions a landmark as ina landmark the touristic in areathe touristic of Hageland area andof Hageland Haspengouw. and Haspengouw. The history of The the sitehistory goes of back the site to the goes 12th back century, to the its12th name century, derived its fromname an derived ancient from wellspring an ancient and wellspring a chapel nearby. and a Itchapel used nearby. to be part It used of a to populated be part of village a populated settlement village until settlement in 1705 ituntil was in destroyed 1705 it was due destroyed to the siege due ofto Zoutleeuw.the siege of TogetherZoutleeuw. with Together the relocation with the of relocation the main roadof the nearby, main road this explainsnearby, this the isolatedexplains andthe remoteisolated character and remote of the character site today. of the The site combination today. The ofcombination this condition of this with condition the increasing with the secularization increasing aftersecularization WWII has after caused WWII the reducedhas caused use ofthe the reduced church. use No of longer the church. functioning No forlonger traditional functioning Catholic for services,traditional the Catholic church isservices, currently the abandoned church is curre andntly under abandoned consideration and under for reuse. consideration for reuse. The building has recently been part of the programme called Projectbureau Herbestemming Kerken (transl.(transl. Project Office Office for the Reuse of Churches), an organisation initiating feasibility studies for the adaptive reuse of various parish churches, under th thee guidance of the Flemish Government Architect. Architect. The Projectbureau was created created in in 2016 2016 in in reaction reaction to to the the incr increasingeasing obsolescence obsolescence of ofparish parish churches churches in inFlanders Flanders as addressed as addressed by the by Flemish the Flemish authorities authorities in the in 2011 the concept 2011 concept note Een note toekomstEen toekomst voor de Vlaamse voor de Vlaamseparochiekerk parochiekerk (transl. A(transl. future Afor future the Flemish for the parish Flemish chur parishch, (Bourgeois church, (Bourgeois 2011)). In 20112012,)). 8% In of 2012, the 8%Flemish of the parish Flemish churches parish were churches no longer were in no service, longer 60% in service, only hosted 60% only limited hosted services limited and services only half and of onlythem halfare open of them during are openservices during (Aerts services et al. 2014). (Aerts Because et al. 2014of this). Becauseongoing ofevolution, this ongoing many evolution,cities and manymunicipalities cities and face municipalities the question faceof adaptive the question reuse of church adaptive buildings. reuse of Currently church buildings. 65 of 115 Currentlyfeasibility 65studies of 115 are feasibility finalised studiesand the areprogramme finalised is and foreseen the programme to end in 2022 is foreseen (Sels 2020). to end The in aim 2022 of (itSels is to 2020 give). Theinsight aim into of it possible is to give future insight scenarios into possible through future “research scenarios by through design” “research by different by design” architects. by diff8erent The 8 architects. The assignment for the St. Odulphus church was to study the potential of the interior 7 In the context of this article, we focus on the Flemish context and the case of the St. Odulphus site. A full and methodological comparison with German columbarium churches is not addressed here. For an in depth 7 Instudy the context of recent of this German article, wecolumbarium focus on the Flemishchurches context we refe andr the to case(Leonhard of the St. and Odulphus Thomas site. 2012) A full and and methodological(Folkert et al. comparison2014). with German columbarium churches is not addressed here. For an in depth study of recent German columbarium churches we refer to (Leonhard and Thomas 2012) and (Fendler et al. 2014). 8 8 The projectproject of of the the St. St. Odulphus Odulphus church church is one is of one the churchesof the ch thaturches has been that investigatedhas been investigated in this context in by this team context TRACE, by a consortiumteam TRACE, of UR a architects,consortium Architecten of UR architects, Broekx-Schiepers, Architecten Architect Broekx-Schiep Saidja Heynickxers, and Architect the research Saidja group HeynickxTrace–Adaptive and the research group Trace–Adaptive Reuse and Heritage at the Faculty of Architecture and Arts, University of Hasselt (BE) between 2016 and 2020. One of the authors of this paper, Nikolaas Van de Keere is part of UR architects and the research group Trace and was responsible for the project (Tv Trace et al. 2017).

Religions 2020, 11, 407 6 of 13 Religions 2020, 11, x FOR PEER REVIEW 6 of 13 to beassignment transformed for inthe aSt. columbarium Odulphus church (Figure was 4to), stud a functiony the potential that seems of the interior appropriate to be transformed for the remote and calmin a columbarium setting. Given (Figure the 4), scenic a function quality thatof seems the ensemble,appropriate itsfor “island”the remote character and calm setting. and the Given adjacent farmlandthe scenic and meadows,quality of the the ensemble, design team its “island” decided character together and with the the adjacent different farmland stakeholders, and meadows, to expand the design team decided together with the different stakeholders, to expand the study to the the study to the surrounding landscape. The ability to provide a central urn cemetery for Zoutleeuw surrounding landscape. The ability to provide a central urn cemetery for Zoutleeuw with a sufficient with a sufficient capacity and the potential for a phased and implementation allows for a capacity and the potential for a phased and gradual implementation allows for a soft transformation soft transformationof the landscape oftaking the landscapeinto account taking and incorporating into account the and history incorporating and heritage thevalue history of the andsite. (For heritage valuean of approach the site. of (For this an project approach in terms of thisof funeral project architecture in terms of and funeral landscape architecture see (Plevoets and et landscape al. 2019, see (Plevoetspp. 173–84). et al. 2019 , pp. 173–84).

FigureFigure 4. Columbarium 4. Columbarium church church of of St. St. Odulphus:Odulphus: floorpl floorplanan ground ground floor floor with with longitudinal longitudinal and and transversetransverse section. section.

4. Site4. forSite a for Layered a Layered Liturgy Liturgy Above,Above, we describedwe described three three di differentfferent models models ofof thethe Christian funeral. funeral. For For the theadaptive adaptive reuse reuse of of St. Odulphus,St. Odulphus, it was it was primarily primarily the the second second model model thatthat inspired us, us, containing containing two two stations: stations: the chapel the chapel on theon graveyard the graveyard grounds grounds and and the the grave grave itself. itself. ThisThis is a model model without without funeral funeral Eucharist, Eucharist, which which in in BelgiumBelgium is not is desirednot desired by by the the majority majority of of people people andand even not not standard standard practice practice anymore anymore according according to recentto recent local local church church policy policy (Goyvaerts (Goyvaerts 2020 2020).). ThisThis model model combined combined with with the the liturgical liturgical directions, directions, symbolssymbols and possibilitiesand possibilities for afor funeral a funeral rite inrite the in presencethe presence of the of crematedthe cremated body body can can suitably suitably be appliedbe applied to the St. Odulphus site in Booienhoven. In adapting the neoclassical church building and to the St. Odulphus site in Booienhoven. In adapting the neoclassical church building and involving involving its surroundings, we believe some of the symbols and rituals inherent to the Christian its surroundings,funeral can obtain we believea topological some quality of the in symbols harmony andwith ritualsand extending inherent to some to the of Christian the contemporary funeral can obtainideas a topological and evolutions quality with in regard harmony to funeral with services. and extending The adaptive to some reuse of of the the contemporary church building ideas has and evolutionsthe potential with regard to reinforce to funeral its spiritual services. identity The adaptive through reusethe reinterpretation of the church of building different has traditional the potential to reinforcepractices its used spiritual in the identity funeral rite. through We strive the reinterpretationfor an open and layered of different quality traditional of the liturgy, practices inviting used in the funeralrather rite.than Wealienating strive relatives for an open and andvisitors layered in the quality event of of a the funeral. liturgy, Below, inviting we present rather topological than alienating research translating the layered liturgy in the spatial design on three different levels.

Reuse and Heritage at the Faculty of Architecture and Arts, University of Hasselt (BE) between 2016 and 2020. One of the authors of this paper, Nikolaas Van de Keere is part of UR architects and the research group Trace and was responsible for the project (Tv Trace et al. 2017). Religions 2020, 11, 407 7 of 13 relatives and visitors in the event of a funeral. Below, we present topological research translating the layered liturgy in the spatial design on three different levels.

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4.1.The A St.Place Odulphus for Celebration church has a relatively small and modest interior consisting of a simple nave and choir. We seized on its almost domestic quality for the transformation in a columbarium. Rather than The St. Odulphus church has a relatively small and modest interior consisting of a simple nave filling up the space and replacing the chairs by urn cases (e.g., Grabeskirche Liebfrauen in Dortmund, and choir. We seized on its almost domestic quality for the transformation in a columbarium. Rather Germany), the proposal concentrates the urn cases on the edges of the space against the inside of the than filling up the space and replacing the chairs by urn cases (e.g., Grabeskirche Liebfrauen in façadeDortmund, walls, over Germany), two floors the proposal with a walkway concentrates on the urn first cases floor, on reachable the edges throughof the space a spiral against staircase the in the frontinside part of the of thefaçade nave. walls, The over design two makes floors thewith deliberate a walkway choice on the to maintainfirst floor, thereachable nave as through an open a space, to allowspiral for staircase a small in gatheringthe front part or of celebration the nave. The and design to keep makes a degree the deliberate of multi-functionality. choice to maintain Using the oak panelsnave for as the an constructionopen space, to of allow the urnfor a cases small enhances gathering the or intimatecelebration and and solemn to keep atmosphere, a degree of multi- making the newfunctionality. interior reminiscent Using oak of panels old libraries for the construction and their contemplativeof the urn cases enhances character. the intimate and solemn atmosphere,The space canmaking be usedthe new in interior different reminiscent ways. Figure of old5 librariesa shows and atraditional their contemplative set-up, character. allowing for a range ofThe activities space can that be could used deviatein different from ways. the funeralFigure 5a service shows buta traditional are equally set-up, appropriate: allowing for memorial a range of activities that could deviate from the funeral service but are equally appropriate: memorial gatherings, small concerts or presentations, art projects connected to life and death, etcetera. The set-up gatherings, small concerts or presentations, art projects connected to life and death, etcetera. The set- in Figure5b is defined by the central presence of a table, a strong Christian symbol confirming the up in Figure 5b is defined by the central presence of a table, a strong Christian symbol confirming the intimateintimate setting setting and and the contemporarythe contemporary practice practice of aof smaller a smaller ritual ritual with with family family and and friends. friends. It isIt inspiredis by someinspired architectural by some architectural experiments experiments by the Liturgical by the Liturgical Movement Movement preceding preceding Vatican Vatican II (for II (for example Figureexample6, compare Figure 6, also compare (Debuyst also (Debuyst1997) and 1997) (Vande and (Vande Keere Keere et al. et2020 al. 2020)),), resembling resembling a domestic a domestic ritual, as partritual, of Christianas part of traditionChristian andtradition referring and referring to the origins to the oforigins its liturgy: of its liturgy: ancient ancient celebrations, celebrations, with meals, prayerwith and meals, gathering prayer and at the gathering grave ofat belovedthe grave martyrs.of beloved9 martyrs.9

(a) (b)

FigureFigure 5. Columbarium 5. Columbarium church church of of St.St. Odulphus, axonometric axonometric view view of the of theinterior interior of the of nave the and nave apse and apse andand the the its use:its use: (a )(a Traditional) Traditional set-up, set-up, allowingallowing for for different different activities: activities: memorial memorial gatherings, gatherings, small small concerts,concerts, etc.; etc.; (b) (b Set-up) Set-up defined defined by by thethe central presence presence of of a table, a table, confirming confirming the intimate the intimate setting setting and and symbolizingsymbolizing (Christian) (Christian) gathering. gathering.

9 Compare also to the development of the concept of the “house church”, typical in Flanders and the region (Bekaert 1967).

9 Compare also to the development of the concept of the “house church”, typical in Flanders and the region (Bekaert 1967).

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Figure 6. StudentStudent chapel, chapel, Abbey of Melk (AT) 1966, design by Ottokar Uhl: intimate gathering for the Eucharist around a large table as part of a spatialspatial choreography for the liturgy (photograph by Gert Schlegel, the authors of the article have made any possible attempt to locate and contact the owner of the copyright of this figure).figure).

As in early Christian gathering spaces, the focal point of the celebration is situated in the midst of the community, central in the navenave ratherrather thanthan inin thethe choirchoir oror apse.apse. This centrality is emphasised and confirmed confirmed by the layer of wooden urn cases su surroundingrrounding the table and defining defining the edges of the new interior. As such, it also reinforces the meaningmeaning of the gathering beyond the singular event of a funeral and symbolizes the presence of a largerlarger assembly or community beyondbeyond death. The concept of enveloping continues in a soft way outside of the church, surpassing its interior in the rural landscape around.

4.2. An An Island Island of Passage As in many many religions, religions, the the idea idea of of the the Christian Christian funeral funeral is isthat that of ofthe the “passage” “passage” or ortransition, transition, in whichin which Jesus Jesus Christ Christ preceded preceded man man and and through through whom whom access access to to new new and and everlasting everlasting life life with with God was opened. Vatican Vatican II marked the transition from a more static funeral rite with an emphasis on prayer for mercy, penance,penance, liberation from sins and salvation towards a “new” rite with rituals and prayers focusing on the guidance of the deceased in the passage from death to new life on the one hand, and being close to and consoling the relatives on the other. The adaptions to the small “island” aim to spatialize the concept of passage in several ways (Figure 77).). Re-introducingRe-introducing thethe smallsmall moatmoat andand hedgehedge separatesseparates thethe ensembleensemble ofof thethe church,church, rectoryrectory and guild hall from the rural environment, confirming confirming the idea of a secluded and sacred place in an informal way. Bridges or crossings formalize the “passage”“passage” towards and fromfrom thethe island.island. Relatives accompany the deceased and take part of the transition: from a life with, to a life without the physical presence of the departed. The The experience experience of of separa separationtion is is to to be strengthened by “freeing up” the island grounds through the creation of an accessibleaccessible garden (by removing the lower vegetation and cultivating thethe higher)higher) and and concentrating concentrating the the new new graveyard graveyard interventions interventions outside outside of theof the island island (the (the old oldgraveyard graveyard around around the church the church remains remains but is nobut longer is no activelylonger actively in use). Thisin use). connects This withconnects Christian with Christianimages of theimages biblical of garden,the biblical adding garden, to the adding site a character to the site of peace a character and eternity. of peace In addition, and eternity. the open In addition,garden creates the open the space garden for outdoorcreates gatheringsthe space andfor outdoor memorial gatherings services, for and instance memorial on the services, occasion for of instancethe feast ofon All-Souls, the occasion still veryof the popular feast of in All-Souls, Flanders and still as very such popular also appropriated in Flanders beyond and as its such religious also appropriatedmeaning and beyond transferred its religious to more secularmeaning or and cultural transf environments.erred to more secular or cultural environments.

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ReligionsReligions2020, 112020, 407, 11, x FOR PEER REVIEW 9 of 139 of 13

(a) (b) (a) (b) Figure 7. “Island” plan with 1. St. Odulphus church, 2. former rectory and 3. guild hall: (a) Existing situationFigureFigure 7. with“Island” 7. “Island” part plan of plan withthe with historical 1. 1. St. St. Odulphus Odulphus moat surrounding church,church, 2. former former the rectorysite; rectory ( band) and Proposed 3. 3.guild guild hall: situation hall: (a) Existing (a) Existingwith a situation with part of the historical moat surrounding the site; (b) Proposed situation with a reintroductionsituation with part of the of the moat historical and the moat removal surrounding of lower the vegetation site; (b) Proposed to create situation an open with view a reintroduction to the rural reintroduction of the moat and the removal of lower vegetation to create an open view to the rural environment.of the moat and the removal of lower vegetation to create an open view to the rural environment. environment. The same spiritual charge can also be experienced at the Deutscher Soldatenfriedhof in Langemark, The Thesame same spiritual spiritual charge charge can can also also bebe experiexperienced atat thethe Deutscher Deutscher Soldatenfriedhof Soldatenfriedhof in in Langemark,BelgiumLangemark, (Figure Belgium 8Belgium). Designed (Figure (Figure by8). 8). RobertDesigned Designed Tischler by by Robert Robert and built Tischler between and and built built 1930 between between and 1932, 1930 1930 the and cemeteryand 1932, 1932, the has the cemeterysimilarcemetery features. has similarhas Besides similar features. thefeatures. subtle Besides Besides use ofthe the Christian subtle subtle useuse iconography, of ChristianChristian the iconography, iconography, site remains the visually thesite siteremains open remains and visuallyblendsvisually into open the open surroundingand andblends blends agriculturalinto into the the surrounding landscape,surrounding relying agricultural on the landscape, samelandscape, interventions relying relying on to onthe distinguish thesame same it. Theinterventions spatialinterventions contrast to distinguish to betweendistinguish theit. it.The graveyard The spatial spatialgrid contrast contrast with horizontalbetween thethe tombstones graveyard graveyard grid and grid thewith with high horizontal horizontal stemtrees tombstonesrenderstombstones the appropriateand andthe highthe high atmosphere stem stem trees trees renders for renders memory th thee appropriate appropriate and loss. atmosphere atmosphere for for memory memory and and loss. loss.

Figure 8. Deutscher Soldatenfriedhof in Langemark Belgium: an open and accessible graveyard with a spiritual character defined by a grid of horizontal tombstones and the vertical presence of full grown trees. Figure 8. Deutscher Soldatenfriedhof in Langemark Belgium: an open and accessible graveyard with Figure 8. Deutscher Soldatenfriedhof in Langemark Belgium: an open and accessible graveyard witha spiritual a spiritual character character defined defined by a grid by aof grid horizontal of horizontal tombstones tombstones and the and vertical the vertical presence presence of full grown of full trees.grown trees.

Religions 2020, 11, 407 10 of 13

4.3. A Spiritual Landscape The presence of the well spring of St. Odulphus hints at a history before the construction of the church, or even the settlement of the village afterwards destroyed. Typical for the Flemish rural area, a small devotional chapel south-east of the island marks the larger site. In an informal way, and together with some benches and trees, the chapel seals the character of a simple and common spirituality radiating from the landscape. Located at the source of the well, it translates the symbolism of water as a representation of the origin of the site. Referring to , the waters of creation, and to the Red Sea that the people of Israel cross on their way to the promised land, the element of water plays an important role in the Christian funeral rite. In the context of the biblical flood-story and the water shedding out of Christ’s wounds on the cross, a combination of the dreadful and even deadly powers of water with its life-giving qualities come to the fore. However, the element of water and its many symbolic meanings is also universal and bears different meanings from an anthropological point of view, open to other religions and cultures. The dual symbolism of water, having both the possibility of giving life and destroying it, can be translated in the double use of the surrounding fields, combining its natural or agricultural properties with the gentle layout for urn burial in a sustainable way. Edging the island, the fields allow for a continuation of the mentioned passage, e.g., a from the church building to the particular grave, carrying the ashes over the water, accompanied by a blessing, a prayer or another form of goodbye and last tribute. The figures illustrate some landscape transformations in a schematic way. Rather than a tabula rasa, the proposals introduce transformations that take the existing (natural) properties and their broad symbolic potential (be it ecological–environmental or spiritual) as a basis for a new and open interpretation. Figure9a shows the “cloister”-like arrangement of graves following the existing trees edging the field. Figure9b transforms the terrain into an urn forest, providing the space for natural burial while planting various tree types in an irregular way10. The existing low-stem orchard in Figure9c can be adapted to the less dense but ecologically sounder high-stem orchard. Beyond a common and traditional form of agriculture in the region, the orchard is an archetypical and age old example of cultivation. The cyclic and seasonal expression of trees blossoming, bearing fruit, being harvested and loosing leaves carries a strong connotation to life and death. As such, it can also be associated with the popular and contemporary custom of the so-called “birth forest” (Figure 10). Introduced by many municipalities in Flanders, it allows families to celebrate the birth of a new-born baby with the planting of a tree, thus in addition to the burial site closing the circle of life.

10 This is a rather recent evolution in view of burials and only legally possible in Belgium since 2016. The request for natural burials is increasing and for the moment (2020) there are only five places in Belgium where this is possible. ReligionsReligions 20202020,, 1111,, xx FORFOR PEERPEER REVIEWREVIEW 1111 ofof 1313 Religions 2020, 11, 407 11 of 13

((aa)) ((bb)) ((cc))

FigureFigure 9.9. SituationSituationSituation planplan plan ofof of thethe the St.St. St. OdulphusOdulphus Odulphus sitesite site andand and thethe the surroundingsurrounding surrounding fields:fields: fields: ((aa)) Urn (Urna) Urn “cloister”:“cloister”: “cloister”: thethe thegravesgraves graves areare arepositionedpositioned positioned parallelparallel parallel withwith with thethe the edgesedges edges ofof of thethe the fieldfield field andand and surroundedsurrounded surrounded byby by aa a lineline line ofof of trees;trees; ( (bb)) UrnUrn forest:forest: natural natural burial burial among amongamong i irregularirregularrregular plantation plantation of trees; trees; ( (cc)) UrnUrn orchard:orchard: the the low low stem stem orchardorchard isis replacedreplaced byby aa lessless densedensedense highhighhigh stemstemstem orchardorchardorchard withwithwith the thethe graves gravesgraves positioned positionedpositioned in inin circles circlescircles around aroundaround them. them.them.

FigureFigure 10.10. BirthBirth forestforest GentbrugseGentbrugse MeersenMeersen GhentGhent Belgium:Belgium: celebration celebration of of the the birth birth ofof aa new-bornnew-born babiesbabies withwith thethe plantingplanting ofof youngyoung treestrees (photograph(p(photographhotograph bybyby PatrickPatrickPatrick Henry, Henry,Henry,© ©© Stad StadStad Gent).Gent).Gent).

5.5. Genius Genius Loci Loci or or the the Spirit Spirit of of Place—Conclusions Place—Conclusions RatherRather than than considering considering thethe reusereuse ofof of thethe the St.St. St. OdulphOdulph Odulphususus churchchurch church aa a spiritualspiritual spiritual loss,loss, loss, wewe we believebelieve believe thatthat that itit itcancan can offeroffer offer thethe the opportunityopportunity opportunity toto toreinforcereinforce reinforce andand and openopen open upup up thethe the traditionaltraditional traditional symbolicsymbolic symbolic andand and ritualritual ritual meaningmeaning meaning ofof thethe of theChristianChristian Christian liturgyliturgy liturgy toto thethe to largerlarger the larger community.community. community. TheThe inhereinhere The inherentntnt flexibilityflexibility flexibility ofof thethe ChristianChristian of the Christian funeralfuneral funeral riterite diddid ritenotnot didonlyonly not inspireinspire only thethe inspire reusereuse the design,design, reuse but design,but thethe ritualsrituals but the performedperformed rituals performed herehere willwill here bebe reinforcedreinforced will be reinforced andand becomebecome and inspiredinspired become inspiredthemselvesthemselves themselves byby thethe space.space. by the AsAs space. such,such, Asthisthis such, casecase thisfitsfits veryvery case well fitswell very withinwithin well thethe within contemporarycontemporary the contemporary pluriformpluriform pluriform FlemishFlemish Flemishreligiousreligious religious context.context. context.ConnectingConnecting Connecting ritualritual andand ritual spacespace and inin spacethisthis way,way, in this thethe way, symbolismsymbolism the symbolism ofof thethe ChristianChristian of the Christian funeralfuneral funeralritualritual cancan ritual atat canthethe atsamesame the sametimetime be timebe strengthenedstrengthened be strengthened andand and experiencedexperienced experienced byby byallall all usersusers users onon on differentdifferent different levelslevels and and withoutwithout imposingimposingimposing it. it.it. ByByBy organicallyorganicallyorganically addingaddingadding ratherratherrather thanththanan reducingreducingreducing layerslayerslayers ofof meaning,meaning, thethe designdesign triestries toto adhereadhere to to the the memory memory of of thethe sitesite andand rere remainmainmain faithfulfaithful faithful toto to itsits its religiousreligious religious origins.origins. origins. InIn thisthis paper,paper, wewewe presentedpresentedpresented aaa re-localizationre-localizationre-localization ofofof theththee religiousreligious experienceexperience ofof thisthis place,place, fromfrom thethe churchchurch towardstowards ananan involvementinvolvement ofofof thethethe widerwider environmentenvironmenvironmentent ofofof thethethe landscape.landscape.landscape. InIn timestimes ofof declining declining andand disappearingdisappearing institutionalinstitutional religion, religion, abandoned abandoned chur churcheschurchesches like like thethe St.St. Odulphus Odulphus can can gain gain aa renewedrenewed religiousreligious meaningmeaning to to thethe communitycommunity today, today, throughthrougthroughh thethe repeatedrepeated andand doubledoubledouble perspectiveperspective ofof spacespace andand ritual.ritual. Re-activating Re-activating thethe the spiritualspiritual spiritual charchar characteracteracter ofof of thethe the placeplace place recallsrecalls recalls thethe the notionnotion notion ofof of geniusgeniusgenius lociloci loci oror or spiritspirit spirit ofof place.place. KnownKnown inin RomanRoman antiquityantiquity andand introducedintroduced inin architecturearchitecture andand landscapelandscape designdesign sincesince thethe 18th18th

Religions 2020, 11, 407 12 of 13 of place. Known in Roman antiquity and introduced in architecture and landscape design since the 18th century, it has been defined in broad phenomenological terms by architectural theorist Christian Norberg-Schulz in 1979 as a “meaningful place for man to dwell”.11 As such, it is the true calling of architecture to express this spiritual identity of a certain locus in ever new and changing cultures. The Belgian Monk Frédéric Debuyst refers to “interiority” as an essential property for a Christian genius loci (Debuyst 1997), more recently followed by Bert Daelemans S.J. using the neologism “theotopy” in an attempt to translate theology into architecture (Daelemans 2015). Both apply the concept to church buildings as sacred places that resonate with the intimate connection between man and space. With this proposal of adaptive reuse for the St. Odulphus church and site as a columbarium and urn cemetery, we hope to express the genius loci of this particular place, to preserve and even reinforce its particular identity in a time where too many of them are abandoned and no longer used.

“Although what I call Genius Loci can never be personified, we may yet feel him nearer and more potent, in some individual monument or feature of the landscape. He is immanent very often, and subduing our hearts most deeply, at a given turn of a road; or a path cut in terraces in a hillside, with view of great distant mountains; or, again, in a church like Classe, near Ravenna; most of all, perhaps, in the meeting-place of streams, or the mouth of a river, both of which draw our feet and thoughts time after time, we know not why or wherefore. The genius of places lurks there; or, more strictly, he is it.”(Lee 1907, p. 6)

Author Contributions: Conceptualization, S.G. and N.V.K.; writing—original draft preparation, S.G. and N.V.K.; writing—review and editing, S.G. and N.V.K.; visualization, N.V.K.; all figures by N.V.K. except when mentioned. All authors have read and agreed to the published version of the manuscript. Funding: This research received no external funding. Conflicts of Interest: The authors declare no conflict of interest.

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