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I have often thought of the simple shape of a circle as a model for synagogues and churches, and the ways in which it can embrace and empower those within its grasp. Black Elk, an Oglala Sioux, once said that everything goes around in a circle. The clouds and birds in the sky, ritual dances, tribal meetings among elders, and even the teepee all move in circles. There is strength in this form that celebrates equity and solidarity. There is no audience and stage. The circular plan invites participation and discourages spectatorship. The sense of mystery or sacredness is found not in some remote place or distant ideal but in the deeper dimensions of the gathering itself. Since the circle is such a native or natural symbol is it any wonder that it is found in the great domes, rose windows, and floor patterns of many buildings in all major faith traditions? Studies in socio-psychological fields offer us new perspectives on seating arrangements and distance factors and suggest that certain floor plans can encourage more active conscious participation in the group than others can. Here is a quick review of the differences in two spatial settings. Sociofugal and Sociopetal Influences. Rather than incorporate a traditional seating plan in a synagogue or church, congregational leaders and the design professionals are obliged to create a space that will accommodate the cultural customs and the worship practice of the existing community. By its very nature a circular sociopetal plan will draw people into the activity that is taking place in that space. The focus of attention will not only be the event occurring in the circle but also the participants themselves. There are no spectators in a truly centralized plan. Privilege and status are removed. If it is desirable to give the congregation more ownership of the rite by involving them in an active and conscious way, then the sociopetal plan is the more appropriate one. On the other hand, if there is no desire to draw the congregation into the worship event then a more sociofugal plan will suffice. This type of plan is usually found in long and narrow worship settings. It takes the congregation farther away from the staging, especially as the size of the gathering increases. For example, during the High Holy Days, many Jewish congregations open up folding walls and add hundreds of chairs in their adjacent social halls to accommodate the large crowds. In such a plan people seated in the last rows are so removed from the focal points and ministries that they will find it difficult to embrace the liturgical action, much less see and hear clearly. It seems like the last thing you would want to provide for a once-a-year worshiper is a seat in the last row! It must be stated, however, that some people actually prefer to remain distant during religious events, particularly worship. The same socio-psychological studies dealing with spatial settings also suggest that issues like privacy, territoriality, and introversion are the reasons for not choosing the optimal seat during public worship. 1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | Contents |
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