Multi-faith roomMulti-Faith Spaces

Et forskningsprojekt på University of Manchester har defineret multi-faith space som "an intentional space designed to both house a plurality of religious practices, as well as addres (more or less) clearly defined pragmatic purposes". I Storbritannien er der i dag omkring 2000 "multi-faith spaces", de fleste etableret efter 2000. Der findes grundlæggende to forskellige typer af multi-faith spaces. Den første type indebærer, at flere religioner deler samme lokalitet. En sådan lokalitet kan være men behøver ikke at være et indviet gudstjenestested, og det vil ofte være placeret i en bredere institutionel sammenhæng som fx et hospital, en lufthavn eller en uddannelsesinstitution.Den anden type af multi-faith spaces er bygningskomplekser, hvor hver religion har sin egen kirke/moske/synagoge e.l. i separate bygninger eller rum, men etableret så tæt ved hinanden, at de udgør et sammenhængende bygningskomples eller bebygget areal.



Biddington, Terry, ”Towards a Theological Reading of Multifaith Spaces ”. Manchester University, UK (2013)
”Despite the existence of occasional shared or mixed religious spaces in the past, ‘multifaith spaces’ are relatively new phenomena and issues about their purpose, design, management, use and value are still emerging. While there is no ‘theology of multifaith spaces’, this article pursues an initial theological reading asking: how multifaith spaces relate to the heterotopias, non-spaces and Thirdspaces of some social theorists; what the theological issues around multifaith spaces are for those religious believers who use them; what theological approaches and language might begin to name and explore the potential of multifaith spaces for new shared understandings of human identity; and how multifaith spaces relate to notions of God.” Download.

Charlton, Matthew W., "Sharing Space: Philosophical, Theological, and Wesleyan Resources for Sharing
Sacred Space amongst the Religions"
"This paper seeks to offer some ideas around the sharing of sacred space. The following series of questions frame the concern: should the religions share a worship space? Can they? Are there appropriate limits that honor the specific sacred nature of the religions that render this possible or impossible? Are multi-faith spaces like military chapels and university chapels sacred spaces or just spaces used for various forms of worship, whose sacredness enters and leaves with the worshipers? What is the status of the sacred space of a church consecrated for Christian worship when confronted with this kind of inter-religious question?" Download.

Crompton, Andrew, "The architecture of multifaith spaces: God leaves the building". The Journal of Architecture 18(4):74-496. 2013

de Velasco, Francisco Díez , "Multi-belief/Multi-faith Spaces: Theoretical Proposals for a Neutraland Operational Design"  RECODE – Responding to Complex Diversity in Europe and Canada (2014) The implementation of multi-belief/multi-faith spaces (MBS/MFS) is becoming an increasing practice in a globalised world, as it addresses the need to offer spaces for worship and  religious ritual in public institutions and places, such as airports and train stations, cemeteries, hospitals, prisons, military quarters, homes for the elderly, educational and recreational centres, and even in shopping malls and work centres. This is raising a number of questions and challenges from the theoretical point of view. MBS/MFS prevent having tomultiply the places for worship for every single religious option, while overcoming the thorny issue of favouring some religions over others. In cases such as illness or confinement, there is a clear demand for spaces that facilitate reflection and introspection, spaces that could be described as spiritual or seclusive, rather than religious in the strictest sense of the word. We are then faced with a situation in which the post-religious condition intermingles with the post-secular one. MBS/MFS must be acceptable as places of worship for the many religious groups that might require them, but also for users who lack any strong religious identity, and who might wish to use them as areas for quiet reflection and introspection. The design of MBS/MFS must deal with geographical orientation (a relevant issue for religions like Islam, Judaism and Orthodox Christinity), the simultaneous use of the space and conflicting timetables, physical position during worship, separation of genders, and hygiene needs, among other questions. Neutrality (and the avoidance of religiocentric premises) therefore is the main issue to be taken into consideration for the design of those kinds of spaces, even if perfect neutrality will not be possible. The paper concludes with a call for a pragmatic andcontextual approach to this issue, including a detailed analysis of each centre and its specific circumstances, which can enable MBS/MFS to be an investment for the future that will satisfy the greatest number of potential users without causing conflict." Download.

Gilliat-Ray, Sophie, "From 'chapel' to 'prayerroom': the production, use and politics of sacred space in public institutions" Culture and Religion 6(2) (2005) 
"This paper begins historically, by examining some of the ways in which the use of Christian Chapels has changed in prisons and hospitals over time, and, with it, the meanings such uses have had for their users. This is followed by an in-depth evaluation of the way in which newly created sacred spaces are used in public institutions, using the two main religious sites at the Millennium Dome as a case study, namely the ‘Prayer Space’ and the ‘Muslim Prayer Room’. In the final sections of the paper, I consider some of the politics of sacred space in public institutions, both when space is re-produced or transformed (from ‘Chapel’ to‘Prayer Room’), but also when it is newly produced, as at the Dome." Download.

Hewson, Chris, "Multi-faith Spaces: Symptoms and Agents of Religious and Social Change". University of Manchester. January 1, 2010).
Introduction to the research project at the University of Manchester on "Multi-faith Spaces: Symptoms and Agents of Religious and Social Change". Download.

Hewson, Chris & Ralf Brand, "Multi-Faith Space: Towards a Practice-based Assessment" (2011)

Hewson, Chris & Ralf Brand, "Multireligiøse rum bribnger ikke nødvendigvis folk sammen"., den 8. august 2012
"Multireligiøse rum skal defineres løst, for de fortolkes forskelligt, afhængig af hvem vi er. I vores projekt: Multi-faith Spaces: Symptoms & Agents of Religious and Social Change har vi defineret multireligiøse rum som “bevidste rum”, der er designet til at rumme et flertal af religiøse praksisser, og som har (mere eller mindre) tydeligt definerede formål, samtidig med at de udgør en type af rum, man ikke finder andre steder i nærheden," Download.

Jacobsen, Brian Arly, ”Debatten om bederum på hospitaler handler også om de ikke-religiøse”. Religionsanalyse,, den 12. maj 2013.

Keller, Claudia, "The House of One. Drei Religionen, ein Gotteshaus" (Der Tagesspiel 3/6/2014)
"Keine Kirche, keine Synagoge, keine Moschee, sondern alles in einem: Auf dem Petriplatz in Berlin-Mitte soll ein einmaliges Projekt realisiert werden - per Crowdfunding." Download.

Ottestig, Johannes, "Kyrkan samlar inn til moske-bygge". Dagen, den 15. april, 2014.

Svenska Kyrkan, "Så startede Guds Hus i Fisksätra".

Svneska Kyrakan, "Guds Hus - ett samarbete för fredlig sameksistens i Fisksätra" (april 2014)

"World's first combined mosque-synagogue-church to be built in Berlin" (Tribune, December 3)
Download. See also this article on the same subject.

Collection of articles, websites etc from Manchester research program.


Multi-Faith Spaces - Symptoms and Agents of Religious and Social Change
Forskaningsprojekt ved University of Manchester 2009-2013.


Tri-Faith Initiative, Omaha, Nebraska
"The Tri-Faith Initiative, a partnership of the three Abrahamic faith groups — Judaism, Christianity, and Islam, plans to build a Tri-Faith Center to co-locate with Temple Israel, a new church for the Episcopal Diocese of Nebraska and a mosque for the American Institute of Islamic Studies and Culture. These four buildings will form a multi-faith neighborhood of collaboration."

Guds Hus, Fisksätra, Nacka, Stockholm
"Med utgångspunkt i vår gemensamma tro att Gud är En vill vi bygga ett Guds hus som en yttre manifestation av den gudomliga verkligheten. Vår gemensamma vision är att: - samla de stora religiösa samfunden i Fisksätra i en gemensam praktisk och ideologisk sam­verkan i ett gemensamt hus - tillvarata samfundens möjligheter att skapa tillit i kulturell mångfald i Fisksätra - genom dialog visa på samarbetets fredsskapande möjligheter."


Artikler af Mogens S. Mogensen

"Religionsmøde på svensk - Guds hus i Fisksätra" - Blogindlæg 28. marts 2014

"Ny trend: Religionerne flytter sammen". Religionsanalyse,, den 22. april 2014.

"Flerreligiøse og spirituelle rum i sekulære institutioner" (den 9. maj 2014)

Dansk debat om religionsneutrale rum på sygehuse

Allerede i dag er der flere sygehuse, som har religionsneutrale/tværreligiøse rum, eller kapeller, hvor kristne symboler er fjernet, og på flere nye hospitaler er der planer om at etablere religionsneutrale refleksionsrum. De religionsneutrale rum har imidlertid ført til en heftig debat.

Hansen, Mette Skov, "Hospital bygger bederum med udskiftelige religiøse symboler". Kristeligt Daglad, den 6. januar 2014
"Ved det nye hospital i Gødstrup er målet også at skabe plads til alle i refleksionsrummet og kapellet, hvilket har krævet mange overvejelser samt en inspirationstur til Manchester i England, hvor refleksionsrum tænkes ind i lufthavne, sygehuse og storcentre. Derudover er der blevet holdt møder med borgere og forskellige trossamfund." Download.

Hansen, Mette Skov, "Sygehuse satser på religionsneutrale rum". Kristeligt Dagblad, den 6. januar 2014

"I flere af landets sygehusbyggerier er der planer om tværreligiøse bede- og refleksionsrum og symbolløse kapeller. Det tilgodeser den større mangfoldighed i dag, lyder forklaringen, men regionsrådsmedlem mener, at et kristent land bør prioritere kristne symboler."   Download.

DR-dk TV-syd, "Sygehuskapeller bliver til multireligionsrum", den 6. januar 2014
"Hjul under korset og krucifiks, der kan tages ned fra væggen.Sådan kunne fremtidens sygehuskapeller i Syd- og Sønderjylland meget vel se ud. Blandt andet på Sydvestjysk Sygehus Esbjerg, hvor kapellet står foran en renovering. Rummet skal være mere fleksibelt, så det kan indrettes til forskellige religioner og deres symbolik." Download.

Hansen, Mette Skov, "Dansk religionsneutralitet er et typisk kompromis". Kristeligt Dagblad, den 14. januar 2014.
"Ifølge lektor på Institut for Kultur og Identitet på Roskilde Universitet Sune Lægaard diskuteres spørgsmålet om religiøse symboler i det offentlige rum i flere lande, og her kan man i grove træk tale om tre synspunkter: at nogle religiøse symboler skal have en særlig plads i offentlige rum, fordi de er udtryk for majoritetens religion, at offentlige rum bør være religiøst neutrale, fordi borgerne bør behandles lige, og at lighed sikres ved at inkludere alle religiøse udtryk." Download.

Iversen, Hans Raun, "Fra stedets kirke til kirkens sted" (Kristeligt Dagblad, den 4. juni 2014)
"I Tyskland taler man om en bevægelse bort fra "stedets kirke" hen mod "kirkens sted". Kirke er i fremtiden ikke blot noget, der findes i lokalsamfundet, men noget, der bliver til og finder sted i helt nye sammenhænge. Folkekirken melder sig ud af samfundsudviklingen, hvis den kun kan finde ud af at påberåbe sig retten til, at der skal være en traditionel kirke som "stedets kirke" på hver af de nye institutioner".  Download.


Radio og TV

DR1- Religionsrapport - den 13. maj 2014
"Lige nu er der gang i byggekranerne flere steder i landet, hvor der er ved at blive opført nye såkaldte supersygehuse. De nye sygehuse skal være effektive behandlingssteder for alverdens sygdomme. Men de skal også fungere som steder, hvor mennesker, som er i krise, kan finde ro og trøst. Derfor er der på flere af sygehusene planer om at indrette religiøse rum eller refleksionsrum. Men hvordan skal rummene indrettes? Skal de være fyldt med religiøse symboler, eller skal de netop være renset for den slags, så der er plads til alle?
Medvirkende: Hospitalsprovst Dorte Sørensen, talsmand for Humanistisk Samfund Thorkild Svendsen og interreligiøs konsulent Mogens Mogensen.
Tilrettelæggelse: Malene Fenger-Grøndahl.
Vært: Lisbeth Brocelius Meléndez". Hør udsendelsen.

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