Transmission

Andrew Wooding has a post up suggesting that “worship-shaped churches” tend to be bad at mission.¬† His description of “worship-shaped” pretty much nails Transmission on the head, and his analysis and critique seem pretty damning.

We’ve talked about mission a fair amount about during our planning meetings and retreats, but we have yet to produce an engaging, long-term missional focus.¬† This is something I hope we can talk about with Radical Living next Thursday, since they live and breathe mission the way we live and breathe worship.

What are your thoughts?

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I recently had the pleasure of attending a renaming ritual for a friend of mine, a transman who has only recently begun the process of switching gender identities (formerly Joy, currently James). Anyone who’s watched a friend grow into a transgender identity knows how difficult it is to switch to a new set of pronouns, a new name, etc, and even the most supportive of friends find long-held habits hard to break.

So, since ritual is probably the best tool in existence for creating transformation in a community, we decided that we needed to have a “renaming ritual” for him, officially giving the support of the community to him and adopting his new name and gender. (Note it’s likely to be confusing, but I’ll refer to Joy/James as “she” before the ritual and “he” after the ritual, since that’s the way in which the ritual was constructed.)

Like most Transmissions, this one was held in the home of friends with lots of home cooked food, but everyone in attendance had been instructed to come wearing clothes of the other gender. (As someone who is not into gender-bending myself, I found this part to be incredibly uncomfortable, which was probably the point.) We spend the first hour or so just hanging out, eating for, playing music, and enjoying each other’s company.

Over the course of this hour, each of us would take a turn putting a braid into Joy’s hair (she had hair down to her waist or so). Then, once her entire head was put into braids, we gathered everyone together and each one of us cut off the braid we had made and had the opportunity to say something privately to her, before her transformation. We were also given the choice of keeping the braid or donating it to locks of love. Once her hair had been shorn, all of us, including her, took of the clothes we’d come in and put on clothes of our “appropriate,” gender – it’s amazing how much more comfortable I was after I was allowed to wear boy clothes which, again, was probably the point.

At this point, Joy no longer dressed or looked like a girl, and hostess of the event introduced him to the crowd as James. It felt quite similar to the moment after a baptism when the preacher holds up a child and introduces him or her to the congregation, or at a wedding reception when the couple is introduced to the crowd as unit for the first time. We each had the opportunity to go to James, shake hands, and say whatever we wished, and the party continued.

This was not a Transmission event, but it felt very Transmission-ish in that was a home-brewed ritual focused on efficacy and built around a community. By the end of the ritual, I found it very easy to refer to this person I’d known for almost a decade by a new name, and he felt affirmed and supported in his journey. I spent much of the time thinking, “Wow, I wish I were still in Seminary so I could write a paper about this!”

It also led me to think about the fact that there are many important transitions in life for which we don’t have liturgies. At The Crossing, an emergent community in Boston, they recently laid hands on a community member about to undergo gender reassignment surgery, and she described it as one of the most moving worship experiences she’d had. Perhaps Transmission should make a project of collecting liturgies which will never be printed in a prayer book…

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So as I’ve been going around pitching my book, a lot of people are asking me about Transmission, the community which I love so much and which gets a lot of mention in the book. This has forced me to learn to explain what Transmission is a very short amount of time, to both Christian and secular audiences, and it’s surprisingly difficult!

This is what I’ve come up with:

Transmission is an emergent house church made up mostly of New Yorkers in their twenties and thirties. It attracts both the “churched,” many of whom have gone to seminary and now work for churches, as well as those who are attracted to Christian spirituality but do not feel fed (or comfortable) in traditional churches. Transmission is very interested in the relationship between worship and community, as well as the relationship between innovation and tradition, seeking to craft new ritual and liturgical exploration while remaining in continuity with the larger Christian tradition.

What do you think? Is this accurate? I’d love your feedback on it!

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So in Boston, the Catholic church has had to close a lot of its parishes, selling them off to raise money.¬† Four of those churches, however, have decided that they don’t want to go gently into the good night, and have been sitting vigil in the church buildings around the clock, prevening the diocese from locking the doors.¬† They’re putting on their own clergy-less worship service, and apparently the feeling of community has grown tremendously.

Personally, I’m a realist about church life – keeping a building open costs a lot of money, and building mainteance isn’t always the most Jesus-like way for a church to use its resources.¬† I don’t think that churches dying is a tragedy as long as new churches are planted.¬† Cells in our body die all the time and are replaced with new ones, and it’s a natural part of the life cycle.¬† That said, I think that these vigils are an amazing testament to the bottom-up nature of the Body of Christ.¬† Just like a mustard bush, the Church of God springs up like a weed in places that the gardner doesn’t always want it to, and it can be really, really hard to get rid of.

My prayers are with both those holding vigil and the diocesan leaders, and I’ll be watching how this develops with interest.

You can read more about it here: http://www.nytimes.com/2009/01/06/us/06vigil.html?pagewanted=1&_r=1&em

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I recently had lunch with my friend Clay Morris, who also happens to be the chief liturgical officer of the Episcopal Church, and he gave me an interesting thought puzzle. How could one do a low budget but meaningful morning prayer for a community of people who work together in the same building, but who don’t necessarily arrive at the same time?

First, it seems that the ritual should allow people to spend as much or as little time as they wish, preferably delivering a significant ritual experience whether someone gives it five minutes or thirty. The most obvious way to do this is with an art installation – unlike a traditional liturgy which has a fixed a beginning, middle, and end, an art installation allows participants to manage their own experience. An installation can also be left up all day if folks would rather experience it during lunch or on their way home.

The ritual installations should be useful both for those who want to participate every day and those who would only participate occasionally. It probably wouldn’t be a good idea to do a series in which each day is predicated on the one before it. Further, each day ought to be different enough from the preceding one that it’s worthwhile to come back each day, which means that the installation either needs to be replaced each day, change each day, or have a high repeatability factor.

I think the best way to accomplish this would be focusing on user-generated content, a method that a lot of websites use to bring in traffic. Basically, the website puts up a story, article, or something similar and then allows visitors to the site to either comment on it or alter it. Occasionally visitors to the site just read the articles, but others come back multiple times a day to check on conversations, etc. It started with blogs and webforums but it’s become mainstream – even CNN.com is allowing comments on its stories these days.

Thinking in this way would allow the design team to create weekly installations rather than daily ones, saving time, money, and energy, and it also creates a very emergent atmosphere in which the participants become co-creators.

What would this look line in practice? Here are some ideas:

Simple installations:

• place a pad of yellow stickies on an altar and write a prayer request on the top sticky. When a person comes to the altar, they tear off the sticky and take it with them, promising to pray for that thing throughout the rest of the day. They then write a new prayer request on the next sticky down. This extremely low-budget option allows folks to come back as often as they wish and builds community by getting the entire building praying for each others concerns.
• Buy one of those “make magnetic poetry” kits, the kind in which you can write your own words, and make a magnet for every word in that week’s psalm. Put them up on a white board, along with all the left over blank magnets, and allow folks to write their own psalms with the magnet poetry. You might need several kits for this since some folks will be hesitant to destroy someone else’s creation and replace it with their own. The majority of folks will probably just stop in each morning to read what others have created, but some inspired people will go nuts with this.
• Display a large print out of the week’s gospel reading, along with a poster-sized piece of paper with the word “questions” written at the top. Invite folks to write down the questions they are left with after reading the scripture (and discourage answers). I’ve seen these sorts of question lists become brilliant discussions as each question is influenced by the ones written before it.
• For a penitential season, Build a wooden cross (or more, if you need them). Leave little slips of paper on which participants can write an anonymous confession. Leave a hammer and nails so that they can nail these to the cross. Encourage them to read the other confessions and pray for absolution for those who have come before them.

Complex installations:

• For All Saints Day, create a flickr account and leave instructions for how folks can upload pictures to it. Set up a projector and an internet-connected laptop that projects a slideshow from the flickr account. During the work day, folks can take a five minute break from what they’re doing to look around on google for a picture of someone they consider a saint and upload it for the rest of the community to see. Since the slideshow would be constantly changing, there’s plenty of reason to come back each day.
• Set up a wiki online with pages for the Apostles Creed, the Nicene Creed, and the Athanasian Creed. In the chapel, set up three projectors, one for each page. Hand out the url for the wiki and encourage people to change the creeds to reflect what they actually believe, including the option of resetting it to the original. This could also be done with a white board and erasers, or it could be done by allowing people to annotate (rather than edit), the text.
• For Advent, borrow ten sets of computer speakers (shouldn’t be hard in an office building) and set them up in a circle around the room. Also set up a recording station (like a confessional) in which participants can record the hopes they have for God’s plan in the world. Send these recordings as separate channels, one to each speaker, so that participants can walk up to individual speakers to hear what they have to say, or stand in the middle and hear it all as one big cacophony. Note that this requires an audio interface with multiple outputs, like a MOTU ultralite, as well as an audio program that can manage multiple channels, like Live or Logic. You could also go low-tech with 10 walkmans.

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